διψυχίας.--δίψυχοι: Cf. Hos. x. 2,
8—11.
kapdias,! "δίψυχοι.
9. ταλαιπωρήσατε καὶ
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ie! πε ἀετοῖς καὶ 4 vi. 18.
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εἰς “κατήφειαν. 10. Σταπεινώθητεῖ ἐνώπιον Κυρίου ὃ καὶ ὑψώσει γ rote
ὑμᾶς. Ζ μοι ii. 11. Μὴ "καταλαλεῖτε ὃ ἀλλήλων, ἀδελφοί - 919 ὁ καταλαλῶν ἀδελ- ἕἰν. ορ
a Matt. vii.
$00 ἢ 11" κρίνων τὸν ἀδελφὸν αὐτοῦ καταλαλεῖ νόμου καὶ κρίνει νόµον’ x,
1 Add vestra ff. 4Om. Ti.
20m. ff.
3 Miseri ff. 5 Om. και κλαυσατε 15, curss., Pesh,
ὁμεταστραφητω NAKL, curss., Oec., Ti., Treg., WH (altern. reading).
7 Add ουν &, 56. 9—* αδελφοι pov αλληλων A, curss.
and in addition to the passages referred to above, i. 8, cf. Barnabas ΧΙΧ. 5, οὐ μὴ διψυχήσηῃς, πότερον ἔ ἔσται ἢ οὔ, and the identical words in Did. iv. 4.
Ver. 9. ταλαιπωρήσατε: ar. λεγ. in Ν.Τ. cf. Mic. 1 eee ην ἘΠῚ “undergo hardship”; it was a recog- nised tenet in ον theology that self- inflicted punishment of any kind was a means of reconciliation, 6.5., in Mechilta, 76a, the words of Ps. Ixxxix. 32 (33 in Heb.), 1 will visit their transgression with the rod, and their iniquity with stripes, are interpreted to mean that the pain suffered under liberal chastisement is one of the means of reconciliation with God; for instances of how chastise- ment has reconciled men to God, see Baba mezia, 84a ὃ.--πενθήσατε καὶ κλαύσατε: these words are found to- gether in 2 Esdras xviii. 9 (= Neh. viii. 9); and in Luke vi. 25 we have, οὐαὶ ὑμῖν οἱ γελῶντες νῦν, ὅτι πενθήσετε Kal
κλαύσετε. Repentance (awn) was, according to Jewish teaching, also in itself another of the means of reconcilia- tion.—6 γέλως ὑμῶν εἰς πένθος μετατραπήτω: µετατραπ. ἅπ.λεγ. in. N. Το; : φῇ. Am. Vili. το, καὶ μεταστρέψω τὰς ἑορτὰς ὑμῶν εἰς πένθος. καὶ ἡ χαρὰ εἰς κατήφειαν: Cf. Jer. xvi. 9; Prov. xiv. 13; the words express the contrast between the loud unseemly gaiety of the pleasure-seeker, and the subdued mien and downcast look of the penitent. κατήφειαν occurs only here in the N.T.; it is often found in Philo.
Ver το. ταπεινώθητε ἐνώπιον Κυρίου καὶ ὑψώσει ὑμᾶς: Cf. Sir. ii, 17, οἱ φοβούμενοι Κύριον ἕτοιμ- άσονσι καρδίας αὐτῶν καὶ ἐνώπιον αὐτοῦ ταπεινώσουσι τὰς ψυχὰς αὐτῶν, and cf. iii. 18; in the Test. of the Twelve Patri- archs, Jos. xviii. 1, we read, ‘‘If ye also, therefore, walk in the commandments of
8Pr. του D, curss., Weiss. 10 Frater. ff.
11 και KL, curss., rec. et /f.
the Lord, my children, He will exalt you there (4.6., on high), and will bless you with good things for ever and ever” Although the actual word is not men- tioned in these vv. 7-10, it is obvious that they constitute a call to repentance. Both as establishing a proper relation- ship towards God, and as a means of bringing about that relationship, the need of repentance had always been greatly insisted on by Jewish teachers; in Pirge Aboth, 6.ρ., iv. 15, it is said, ‘‘ Repent- ance and good works areas a shieldagainst punishment”; and Taylor quotes Bera- choth, τα, ‘‘It was a commonplace in the mouth of Raba that, The perfection of wisdom is repentance,” cf. Bereshith Rabba, \xv.; Nedarim, 320, etc., etc.
Vv.1I1I,12. The subject o these verses, speaking against and judging others, is the same as that of the section ii. I-13; they follow on quite naturally after vv. 12, 13 of that chapter, while they have nothing to do with the con- text in which they now stand. They constitute a weaving together of several quotations, much after the style of the section which precedes.
Ver. 11. Μὴ καταλαλεῖτε ἀλ- λήλων, ἀδελφ οί, εἰς, : this speaking against one another must be taken to- gether with the judging of one another ; it is a question of deciding who is and who is not observing the Tovah; some of the brethren were evidently arrogating to themselves the right of settling what did and what did not constitute obedience to the Torah, and those who, according to the idea OF the former, were not keeping the Torah, were denounced and spoken against. Difficulties of this kind were bound to be constantly arising in a com- munity of Jewish-Christians; if unnum- bered differences of opinion with regard to legal observances was characteristic,