be far apart from the strong practical sense of James. Yet there are signs that the latter was not unacquainted with rabbinical traditions. Spitta even goes so far as to trace most of his teaching to pre- Christian sources. I have argued against this view in ch. vii. 2 of my Introduction to his Epistle; but my notes on i. 8 (δίψυχος) and iv. 8, 9 ἁγνίσατε καρδίας, Sifpuyor ταλαιπωρήσατε, Suggest a connexion with an apocryphal writing quoted in Clem. Rom. 1. 23 ἡ γραφὴ aim, ὅπσυ λέγει Ταλαίπωροί εἶσιν οἱ δίψυχοι 1 and identified by Lightfoot and Spitta with Eldad and Modad (on which see Herm., Vis., Π., 3), by Hilgenfeld with the Assumption of Moses. The phrase in iv. 14, ἀτμὶς ydp ἐστε πρὸς ὀλίγον Φαινομένη, has been traced by some to another apocryphal quotation found in Clem. i. 17 ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ κύθρας, which Hilgenfeld also supposes to be taken from the Assumption of Moses. The phrase κόσμος ἀδικίας in James ΠΠ. 6 is found in Enoch xlviii. 7. The Testaments of the Pairiarchs, which also coniain quotations from Enoch (such as Sim. 5 ἑώρακα ἐν Χαρα- κτῆρι γραφῆς Evdy, Levi 10 βίβλος ᾿Ενὼχ τοῦ δικαίου, 2b. 14, ἔγνων ἀπὸ γραφῆς ᾿Ενὼχ ὅτι ἐπὶ τέλει ἀσεβήσετε, 2b. 16, Fuda 18, Benj. 9, Zab. 3, Nepht. 4. ἐν γραφῇ ἁγίᾳ ᾿Ενὼχ ὅτι . . . ποιήσετε κατὰ πᾶσαν ἄνομίαν Σοδόµων), furnish several parallels quoted in my note on James iv. 7 ἀντίστητε TH διαβόλῳ καὶ φεύξεται ἂφ ὑμῶν. The words which im- mediately precede (ἐγγίσατε τῷ Θεῷ καὶ ἐγγίσει ὑμῖν) are not unlike another quotation which occurs in Herm. Vis. ti. 3, ἐγγὺς Θεὸς τοῖς ἐπιστρεφομένοις, ὡς γέγραπται ἐν τῷ ᾿Ελδὰτ καὶ Μωδὰτ τοῖς προφητεύσασιν ἐν τῇ ἐρήμῳ τῷ λαῷ. James has also been credited with a knowledge of the Sibylline writings on the ground of the phrase ἰοῦ θανατηφόρου which occurs in iii. 8 and also in Sib. Prooem. 71.
εἰσὶ θεοὶ µερόπων SydAntopes? «οὗτοι» ἀβούλω», τῶν df Kak στόματος χεῖται θανατηφόρος ids.
But if there is borrowing, it is just as likely to be on the other side. The strange expression τροχὸς γενέσεως in iii. 6 is regarded as Orphic by some, but it seems to have been used by the Orphic writers in a different sense, viz. that of the endless changes of metem- psychosis.
(3) Another difference which strikes one on reading the two epistles is that while the former is full of instruction for the present time, the bulk of the latter is made up of denunciations, which have very much lost their force. To a modern reader it is curious rather
1 The quotation, as given more fully in Clem. Rom. ii. 11, contains the some- what rare word ἀκαταστασία, which is also used by James iii. 16. 2MS. δολοητορε. Geficken reads δόλφ ἡγητῆρες.