in simplicitate crediturus esset populus quem conparavit dilecto suo ante ostendit de omnibus nobis, ut non incurramus tamquam proselyti ad illorum legem. IV. Oportet ergo nos de instantibus multum scrutantes scribere, quae nos possint sanare. fugiamus ergo ab omni opere iniquitatis, et odio habeamus errorem 2 huius temporis, ut futuro diligamur. non demus animae nostrae spatium, ut possit habere potestatem discurrendi cum nequissimis et peccatoribus, ne quando similemus 3 illis. Consummata enim temptatio, de qua scriptum est, sicut Daniel dicit, adpropinquavit. propter hoc enim dominus intercidit tempora et dies, ut adceleret dilectus 4 illius ad hereditatem suam. dicit autem sic propheta: Regna in terris decem regnabunt, et resurget retro pusillus Dan. vii. 24. 5 rex, qui deponet tres in unum de regnis. similiter de hoc 7. 2 De. Om. cod. ness of the heathen world at large. 3. The apocalyptic teaching of our Ep. is as follows: These are the evil days (ii. 1, iv. 9), which precede the coming of the Lord (xvi. 5), for he is nigh to judge the earth (xxi. 3). The world will run its course of 6000 years from the beginning, 1000 years corresponding to each of the six days of creation; then will follow the millennium of rest, when sun, moon and stars shall be changed. The Son will reappear in majesty (vii. 9), uprooting evil (xii. 9), and making all things new (xv. 7), all living things being made subject unto Him (vi. 18). n. Better te. Cf. v. 6 n. 'Evox. It is noticeable, as show. ing the character of the Lat. version, that it here substitutes Daniel for Henoch, partly from not recognising quotation, and partly from qualms about the recognition of so apocryphal a book (as that of Henoch) as an authority. The particular substitution of Daniel is not improbably due to some reflection, in the mind 1. 12 Interdicit cod. of the translator, of the parallel pas- συντέτμηκεν, κ.τ.λ. reminds us of 4. up' the natural and obvious sense is under one.' It seems grammatically possible to take it of collecting 'into one,' or lastly, as meaning 'all at once.' 5. No passage in the Epistle has become more a vexata quaestio than this as to its interpretation, which Dan. vii. 7sq. Δανιήλ. Καὶ εἶδον τὸ τέταρτου θηρίου ΠΟΝΗΡΟΝ ΚΑΙ ἰΕΧΥΡΟΝ καὶ χαλεπώτερον παρά πάντα τὰ θηρία τῆς γῆς, καὶ ὡς ἐξ ΑΥ̓ΤΟῦ ἀνέτειλεν Δέκα κέρατα, καί ἐξ αὐτῶν Μικρόν κέρας παραφγάλιον, καὶ ὡς ἐταπείνωσεν ὑφ ̓ ἓν τρία τῶν Μεγάλων 6 κεράτων, συνιέναι οὖν ὀφείλετε. Ἔτι δὲ καὶ τοῦτο ἐρωτῶ ὑμᾶς ὡς εἰς ἐξ ὑμῶν ὤν, ἰδίως δὲ καὶ πάντας ἀγαπῶν ὑπὲρ τὴν ψυχήν μου, προσέχειν νῦν ἑαυτοῖς καὶ μὴ ὁμοιοῦσθαί τισιν ἐπισωρεύοντας ταῖς ἁμαρτίαις ὑμῶν, λέγοντας ὅτι ἡ διαθήκη ἐκείνων καὶ ἡμῶν ἐστίν. ἡμῶν μέν· ἀλλ ̓ ἐκεῖνοι οὕτως εἰς τέλος ἀπώλεσαν αὐτήν, λαβόντος ἤδη τοῦ Μωϋ7 σέως. λέγει γὰρ ἡ γραφή. Καὶ ἦΝ MOΫCAC ἐν τῷ ὄρει NHCTεύων Ημέρας τεσσεράκοντα και Νύκτας τεσσεράκοντα, καὶ ἔλαβεΝ ΤΗΝ ΔΙΑΘΗΚΗΝ ἀπὸ τοῦ κυρίου, πλάκας λιθίνας ΓΕΓΡΑΜ Fx. xxxi. 18. χχχίν. 28. Volkmar begins (as is generally done) with Augustus, and omitting Vitellius as not usually reckoned by Alexandrines, makes Domitian close the ten then follow Nerva, Trajan and Hadrian, τρεῖς ὑφ' ἕν, as forming one family by adoption, and after Hadrian (in whose time the Ep. was written) the little κέρας παραφυάδιον was to be looked for, possibly in the resurgent Nero, Plausible as the interpretation may seem, it cannot possibly be sound, for the rpeîs are most distinctly included in the ten in v. 5, and the interpretation of the τρεῖς ὑφ' ἕν is very unsatisfactory. Hilgenfeld, also commencing with Augustus and omitting Vitellius, makes Domitian the tenth, interprets the τρεῖς ὑφ' ἕν naturally as the three Flavians, and interprets the little horn to mean Nerva-supposing the Ep. to date from his time. Weizsäcker, counting both Julius Caesar and Vitellius, makes Vespasian the tenth, regards Galba, Otho and Vitellius as the three who are humbled by Vespasian, who with ref. to his descent and as founder of a new dynasty is naturally called μικρόν παραφυάδιον κέρας. The ἐξ ipso dicit iterum Daniel: Et vidi quartam bestiam, ne- Dan. vii. 7 sq. quam et fortem et saeviorem ceteris bestiis marinis. et apparuerunt illi decem cornua, et ascendit aliud cornu breve in medio illorum, et deiecit cornua tria de maioribus 6 cornibus. intellegere ergo debemus. Adhuc et hoc rogo vos tamquam unus ex vobis, omnes amans super animam meam, ut adtendatis vobis et non similetis eis qui peccata sua congerunt et dicunt quia testamentum illorum et nostrum est.. nostrum est autem, quia illi in 7 perpetuum perdiderunt illud, quod Moyses accepit. dicit enim scriptura: Et fuit Moyses in monte ieiunans Ex. xxxi. 18. quadraginta diebus et quadraginta noctibus, et accepit testamentum a domino, tabulas lapideas scriptas manu dei.. aurŵv of v. 5 justifies the little horn being included in the number of the ten, and indeed may be considered an evidence of some weight in favour of its truth; for ἐξ αὐτῶν, not being in Daniel, is the author's own interpretative commentary on the prophecy, and clearly a not undesigned one, for in the preceding verse he substitutes ἐξαναστήσεται ὄπισθεν αὐτῶν for Daniel's simple ὀπίσω αὐτῶν ἀναστήσεται. For fur ther arguments in favour of this view, cf. Heydecke, Dissert. qua Barn. Ep. Interpolata demonstretur, p. 52 ff. Of these theories Weizsäcker's seems as it stands least open to objection. The weakness of Hilgenfeld's lies in the interpretation of the little horn by Nerva, who was never a great potentate, humbling the preceding three. By a slight modification of the theory we may get rid of this difficulty: we may suppose the rise of the little horn to be imminent but not yet realised, waiting to be fulfilled either by the return of Nero or the rise of some other great Emperor, and thus date the epistle from some time in Domitian's reign. That it must belong either to that or Ves pasian's reign seems the legitimate 6. ἀγ. ὑπὲρ τὴν ψυχ. μου, for èжLowρevоvтαs. This absol. use is rare. We find after èrio wpeúw (1) acc. of thing, (2) acc. of thing with dat. of pers., (3) acc. of person with dat. of thing. The idea here is that of making a heap with sins, and we may compare 2 Tim. iii. 6, γυναικάρια σεσωρευμένα ἁμαρτίαις, though by no means an exact parallel. These ἐκείνων καὶ ἡμῶν ἐστίν. 7. Mwüons. The MS. wavers χχλίν. 28. 8 Μένας τῷ Δακτύλῳ τῆς χειρὸς τοῦ κυρίογ. ἀλλὰ ἐπιστρα φέντες ἐπὶ τὰ εἴδωλα ἀπώλεσαν αὐτήν. λέγει γὰρ οὕτως Εx. xxxii. 7. κύριος ΜωΫci MwΫci, κατάβηθι τὸ τάχος, ὅτι ἠNÓMHCEN & Deut. ix. 12. λαός cor, oc ΕΞΗΓΑΓΕ ἐκ Γῆς Αἰγύπτου. καὶ συνῆκεν ΜωϋEx. xxxi. 19. σῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ· καὶ Is. v. 21. συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐνκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν ἐν ἐλπίδι τῆς 9 πίστεως αὐτοῦ. Πολλὰ δὲ θέλων γράφειν, οὐχ ὡς διδάσκαλος ἀλλ ̓ ὡς πρέπει ἀγαπῶντι ἀφ ̓ ὧν ἔχομεν μὴ ἐλλιπεῖν, γράφειν ἐσπούδασα, περίψημα ὑμῶν. Διὸ προσέχωμεν ἐν ταῖς ἐσχάταις ἡμέραις. οὐδὲν γὰρ ὠφελήσει ὑμᾶς ὁ πᾶς χρόνος τῆς πίστεως ὑμῶν, ἐὰν μὴ νῦν ἐν τῷ ἀνόμῳ καιρῷ καὶ τοῖς μέλλουσιν σκανδάλοις, ὡς πρέπει υἱοῖς θεοῦ, 10 ἀντιστῶμεν, ἵνα μὴ σχῇ παρείσδυσιν ὁ μέλας. φύγωμεν ἀπὸ πάσης ματαιότητος, μισήσωμεν τελείως τὰ ἔργα τῆς πονηρᾶς ὁδοῦ. μὴ καθ ̓ ἑαυτοὺς ἐνδύνοντες μονάζετε ὡς ἤδη δεδικαιωμένοι, ἀλλ ̓ ἐπὶ τὸ αὐτὸ συνερχόμενοι συνζητεῖτε 11 περὶ τοῦ κοινῇ συμφέροντος. λέγει γὰρ ἡ γραφή Ογαὶ οἱ cγΝετοὶ ἑαυτοῖς καὶ ἐνώπιον ἑαυτῶν ἐπIΣTHMONEC. Γενώμεθα πνευματικοί, γενώμεθα ναὸς τέλειος τῷ θεῷ. ἐφ' ὅσον ἐστὶν ἐν ἡμῖν, μελετῶμεν τὸν φόβον τοῦ θεοῦ, φυλάσσειν ἀγωνιζώμεθα τὰς ἐντολὰς αὐτοῦ, ἵνα ἐν τοῖς δικαιώμασιν 12 αὐτοῦ εὐφρανθῶμεν. Ο κύριος ἀπροσωπολήμπτως κρινεῖ 8. Ἰησοῦ. The regular appellation in this Ep., v. ii. 6 note. ἐγκατασφραγισθῇ. This long compound is prps. a ἅπαξ λεγ. So too ἐπικαθυπνώσωμεν in v. 13. 9. περίψημα ὑμῶν, sc. ἐγώ. 5ο S. Paul 1 Cor. iv. 13 speaks of himself as περικαθάρματα τοῦ κόσμου, πάντων περίψημα. Here the expression seems uncalled for, not to say affected and unnatural. But we learn from a passage of Dionysius Alex. in Eus. H. E. VII. 22. 4, that the word became almost a polite epistolary commonplace in ecclesi astical writers, and so it would ap pear here and in Ign. ad Eph. viii., and cf. id. xviii. The expression is repeated in vi. 5, which supports the above view. ἀνόμῳ καιρῷ: cf. the strictly pa rallel xviii. 2, and xv. 5 note. παρείσδυσιν ὁ μέλας: cf. notes on ii. I, JO. 1ο. ἐνδύνοντες has sense of going in privily; said of those who collect together privately in small parties, separating themselves from the main body of worshippers, and so to say forming a schism in the Church. Cr. Deut. ix. 12. 8 sed conversi in idola perdiderunt illud. dicit enim dominus Moysi: Moyses, descende celerius, quoniam praeteriit Ex. xxxii. 7. legem populus tuus, quem eduxisti de terra Aegypti. et Ex. xxxii. 9. proiecit Moyses tabulas lapideas de manibus suis, et confractum est testamentum eorum, ut dilecti Iesu con9 signetur in praecordiis vestris in spem fidei illius. Propter quod adtendamus novissimis diebus. nihil enim proderit nobis omne tempus vitae nostrae et fidei, si non modo inicum et futuras temptationes caveamus, sicut 10 decet filios dei. resistamus omni iniquitati et odio habeamus eam. ergo considerate opera malae viae. non separatim debetis seducere vos tamquam iustificati, sed in unum convenientes inquirite quod communiter dilectis 11 conveniat et prosit. dicit enim scriptura: Vae illis qui Is. v. 21. sibi soli intellegunt et apud se docti videntur. Simus spiritales, simus templum consummatum deo; in quantum est in nobis, meditemur timorem dei et custodiamus 12 mandata illius. Dominus non accepta persona iudicat 7. 5 Dilecti. dilectio cod. and Edd. the warning against this in xix. 12. μονάζειν we find used of the solitary hermits, and the word in a somewhat wider sense has obtained a permanent existence in the form monasterium. Schisms were already threatening in S. Paul's day (cf. I Cor. i. 10, &c., also 2 Pet. ii. 1, Apoc. ii. 15); and no doubt the tendency increased, more particularly among the Judaizing party, till it culminated in the Ebionite secession. In the present passage the ref. is probably to them, though several Edd. suppose that the Gnostics are pointed at. II. πνευματικοί, ναὸς τέλειος : cf. xvi. 10. μελ. τὸν φόβ. τοῦ θεοῦ, doubtless, if we compare xi. 5, a ref. to Is. xxxiii. 18. For μελετάν ν. xix. 1.9 Inicum cod. iniquum Edd. 12. ἀπροσωπολήμπτως κρινεί reads almost like a quotation from 1 Pet. i. 17: indeed there are several remarkable parallels in expression with this ep.: cf. v. I ἵνα τῇ ἀφέσει τῶν ἁμαρτιῶν ἁγνισθῶμεν, ὅ ἐστιν ἐν τῷ αἵματι τοῦ ῥαντίσματος αὐτοῦ, with 1 Pet. i. 2, ἐν ἁγιασ μῷ πνεύματος, εἰς ὑπακοὴν καὶ ῥαν τισμὸν αἵματος Ἰησοῦ Χριστοῦ; while the next verse introduces a quotation used also in 1 Pet. ii. 24. Again, vi. 2 quotes from Is. xxviii. 16 the same verse as does 1 Pet. ii. 6, and vi. 4 follows the quotation with a second from Ps. cxviii., which S. Peter also introduces in the succeeding verse of his Epistle. This coincidence becomes more striking when we find S. Peter's οἶκος πνευματικός of v. 5 reproduced in TVеvμаTIKÒS vaós xvi. 10. Throughout the Epi |