The Vulgate has dyscolis = δυσκόλοις; Hesychius, σκολιός. ἄδικος; Prov. xxviii. 18, 6 σκολιαῖς ὁδοῖς πορευόµενος x. 6 πορευόµενος δικαίως.
Vv. 19 f. Summary application of the teaching of Jesus recorded in Luke vi. 27-
———
16—23.
γὰρ Χάρις εἰ διὰ συνίδη ἀδίκως. 1
ποῖον γὰρ κλέος εἰ ἆ
µενοι ' ὕπομε
ὑπομενεῖτε, τοῦ TO χάρις παρὰ OD.
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OTL kat Xs ἔπαθεν ὅ pov ἵνα ἐπακολουθή
ς Le > > 4 2Q 8
ἁμαρτίαν οὐκ ἐποίησεν οὐδὲ
αὐτοῦ ὃς λἎοι δορούµενος οὐκ ἂν
aw Θῦ ὑποφέρει τις µαρτάνοντες καὶ κο νεῖτε; GAN’ εἰ ἄγαθοποι
εἰς πὲρ ὑμῶν ὑμῖν bio
61
λύπας πάσχων
λαφιζό- 29 οῦντες καὶ πάσχον TES τοῦτο γὰρ ἐκλήθητε 21
λιμπάνων ὑπογραμ
σηται τοῖς ἴχνεσιν αὐτοῦ: ὃς 22 εὑρέθη δόλος ἐν τῶ στόµατι τελοιδόρει πάσχων οὐκ 23
1 The third corrector of Codex Sinaiticus puts κολαζόµενοι for κολαφιζόμενοι with
the assent of some cursives.
Such variations may be due to careless copying or
they may result from erroneous expansion and interpretation of abbreviations.
36 = Matt. v. 30-48δ.- χάρις seems to ‘be an abbreviation of the Ο.Τ. idiom {ο
Jind favour Qn) with God—cf. Χάρις παρὰ θεῷ (20)—taken from St. Luke’s ver- sion of the saying, εἰ ἀγαπᾶτε τοὺς aya- πῶντας ὑμᾶς, ποία ὑμῖν χάρις ἔστιν (vi. 332). --- Compare χάριτας = psn that
which is acceptable in Prov. x. 32.--διὰ συνείδησιν θεοῦ, (i.) because God is conscious of your condition (θεοῦ sub- jective genitive), a reproduction of thy Father which seeth that which is hidden (Matt. vi. 4, etc.); so συνείδ. in ‘definite philosophical sense of conscience is usually followed by possessive geni- tive OR (ii.) because you are conscious of God (8. objective genitive), cf. σ. apap- -rtas, Heb. x. 2. The Jatter construction is preferable: the phrase interprets διὰ τὸν κύριον with the help of the Pauline expression διὰ τὴν σ. (Rom. xiii. 5 ; 1 Cor. x. 25) employed in the same context.— πάσχων ἀδίκως, emphatic. Peter has to take account of the possibility which Jesus ignored, that Christians might deserve persecution ; cf. 20, 25.— ποῖον κλέος, what praise rather than what kind of reputation (κλ. neutral as in Thuc. ii. 45) cf. ποία χάρις τίνα µισθόν, Matt. «A. (only twice in Job in LXX) corresponds to ἔπαινος above: χάρις παρὰ θεῷ shows that the praise of the Master who reads the heart is intended.— κολαφιζόμενοι, from description of the Passion, Mark xiv. 65, Πρξαντό πινες . . . κολαφίζειν αὐτόν: cf. Matt. ν. 39, ὅστις σε ῥαπίζει. So also St. Paul recalls the parallel between Christ’s and the Christians’ sufferings (1 Cor. iv. 11) κολαφιζόµεθα.-- ἀγαθοποιοῦν- τες, opposed to ἁμαρτάνοντες, explains ἀδίκως (19).— x 4 pts, See ON x. Ver. 10. Ver. 21. ets τοῦτο, sc. to do well and to suffer, if need be, without flinch-
ing, as Christ did.—é« AW On Te, sc. by God; cf. διὰ τὴν συνείδησιν θεοῦ.-- ἔπαθεν ὑπὲρ ἡμῶν, ver. 22 supplies the essential point, which would be readily supplied, but Christ’s suffering was un- deserved (δίκαιος ὑπὲρ ἀδίκων, iii. 18).— καί also with reference to the similar experience of Christians; so Phil. ii. 5, τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ. --Ὁπογραμμόν (1) outline, 2 Macc. ii. 28, to enlarge upon the outlines of our abridgment ; (2) copy-head, pattern, to be traced over by writing-pupils (Plato, Protag., 227 D; Clement of Alexandria, Strom., v. 8, 49, gives three examples of which βεδιζαμψχθωπληκτρον σφιγὲ is 0Π6).---ἐπακολουθήσητε, remini- scence of Jesus’ word to Peter, ἄκολον- θήσεις ὕστερον, John xiii. 36.
Ver. 22 = Isa. liii. 9, ap. being put for ἀνομίαν (DPT) and εὗρ. δόλος (so ὼ 8 AQ, etc.) for δόλον ( = Heb.) of LXX. The latter variation is due to con- junction of Zeph. iii. 13, οὐ ph εὑρεθῇ έν τῷ στόµατι αὐτῶν γλῶσσα δολία : Christ being identified with the Remnant. The former appears in the Targum: ‘that they might not remain who work sin and might not speak guile with their mouth”.