tuted”. Mayor says: ‘‘It is opposed to ὑπάρχω, because it implies a sort ot adaptation or development as contrasted with the natural or original state; to γίγνομαι, because it implies something of fixity”’.—h σπιλοῦσα: σπίλος means a ‘‘Sstain,” cf. Jude 23.—o doy t- Covoa: am. Xey. in N.T., cf. Wisd. iii. 2δ.-- τὸν τροχὸν τῆς γενέσεως. “the wheel of nature,” 2.6., the whole circle of innate passions; the meaning is that this wrong use of the tongue en- genders jealousy, and faction, and every vile deed, cf. ver. 16. For the different interpretations of the phrase see Mayor.— φλογιζομένη ὑπὸ τῆς γεέννης: In Jewish theology two ideas regarding the fate of the wicked hereafter existed, at one time, concurrently; according to the one, Hades (Sheol) was the place to which the spirits of all men, good as well as bad, went after death; at the resurrec- tion, the good men arose and dwelt in glory, while the wicked remained in Sheol. According to a more developed belief, the place of the departed was not the same for the good and the bad; the former went to a place of rest, and awaited the final resurrection, while the latter went to a place of torment; after the
7—9-
σεως ! καὶ “ φλογιζομένη ὑπὸ τῆς γεέννης.
453
7. πᾶσα γὰρ” φύσις ο Luke xvi.
cal A 3 24. θηρίων τε καὶ πετεινῶν ἑρπετῶν τεϑ καὶ ἐναλίων δαµάζεται καὶ p Matt. ν. ρ
ΑΙ ie ος ἜΘΥΕ δεδάμασται “ τῇ φύσει ὃ τῇ ἀνθρωπίνῃ, 8. τὴν δὲδ γλῶσσαν οὐδεὶς ἴ q Ps. cxl. 5;
δαμάσαι δύναται ἀνθρώπων Ἱ: ἀκατάστατον ὃ κακόν, μεστὴ ἰοῦ 1θα-
νατηφόρου.
αὐτῇ καταρώµεθα τοὺς ἀνθρώπους τοὺς “καθ᾽ ὁμοίωσιν Θεοῦ
1 Add ημων ΑΜ, 7, 25, 68, Vulg., Pesh., Aeth.; γεεννης ΤῊΙ., Occ. 40m. και δεδαμασται, Pesh.
3Om. A, curss., Arm.
5 Add autem ff. τομ
Eccles. x,
II ; of Sir. a καν, 9. ἐν αὐτῇ εὐλογοῦμεν τὸν Κύριον ὃ καὶ πατέρα, καὶ ἐν 17-23. r t—r Quoted from Gen, i. 27. 2 Autem ff.
*Suvarar Sap. ανθρ. SSAKP, 60, 133, a, ο, Tregme, Ti.; Suv. ανθρ. Sap. L, curss.,
Arm., Copt., Thl., Oec.
Saxatacxetov CKL, curss., Pesh., Cyr., Dam., Thl., Oec., rec. *@cov KL, curss., Vulg., Syrhk, Epiph., Thl., Oec.
resurrection the good enter into eternal bliss, the wicked into eternal woe, but whether these latter continue in the same place in which they had hitherto been, or whether it is a different piace of torment, is not clear. A realistic conception of the place of torment arose when the
‘‘Valley of Hinnom” (oo =) yéevva), was pointed out as the place in which the spirits of the wicked suffered ; but very soon this conception became Spiritualised, and there arose the belief that the Valley of Hinnom was only the type of what actually existed in the next world. The fire which burned in the Valley of Hinnom was |‘kewise trans- ferred to the next wuriu; hence the phrases: yéevva τοῦ πυρός, κάμινος τοῦ πυρός, etc. Cf. iv. Esdr. vii. 36; Rev. ix. I, etc,
Vv. 7, 8. These verses, are, of course, not to be taken literally; their exaggera- tive character rather reminds one of the orator carried away by his subject. But it must be remembered that to the Oriental the language of exaggeration is quite normal. Moreover, this enumeration of various classes of animals was familiar from the O.T., and would be uttered as stereotyped phrases often are, it being well understood that the words are not to be taken au pied de la lettre ; e.g., a very familiar passage from the Torah runs: καὶ ὁ τρόμος ὑμῶν καὶ ὁ φόβος ἔσται ἐπὶ πᾶσιν τοῖς θηρίοις τῆς γῆς καὶ ἐπὶ πάντα τὰ ὄρνεα τοῦ οὐρανοῦ καὶ ἐπὶ πάντα τὰ κινούμενα ἐπὶ τῆς γῆς καὶ πάντας τοὺς ἰχθύας τῆς θαλάσσης (Gen. ix. 2); and one who shows so much familiarity with the Wisdom literature would be well acquainted with what tra-