Chapter XXX: Introduction: To the Epistle (3)

πρὸς ὥραν] ‘_for an hour_’, ‘_for a short season_’: 2 Cor. vii. 8, Gal. ii. 5. ‘It was only a brief moment after all’, the Apostle would say, ‘compared with the magnitude of the work wrought in it. He departed a reprobate; he returns a saved man. He departed for a few months; he returns to be with you for all time and for eternity’. The sense of αἴωνιον must not be arbitrarily limited. Since he left, Onesimus had obtained eternal life, and eternal life involves eternal interchange of friendship. His services to his old master were no longer barred by the gates of death.

ἀπέχῃς] In this connexion ἀπέχειν may bear either of two senses: (1) ‘_to have back, to have in return_’: or (2) ‘_to have to the full, to have wholly_’, as in Phil. iv. 18 ἀπέχω πάντα (see the note). In other words the prominent idea in the word may be either _restitution_, or _completeness_. The former is the more probable sense here, as suggested by κατέχειν in verse 13 and by ἐχωρίσθη in this verse.

16. ὡς δοῦλον] St Paul does not say δοῦλον but ὡς δοῦλον. It was a matter of indifference whether he were outwardly δοῦλος or outwardly ἐλεύθερος, since both are one in Christ (Col. iii. 11). But though he might still remain a slave, he could no longer be _as_ a slave. A change had been wrought in him, independently of his possible manumission: in Christ he had become a brother. It should be noticed also that the negative is not μηκέτι, but οὐκέτι. The negation is thus wholly independent of ἵνα ... ἀπέχῃς. It describes not the possible view of Philemon, but the actual state of Onesimus. The ‘no more as a slave’ is an absolute fact, whether Philemon chooses to recognise it or not.

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17–19]

ἀδελφὸν ἀγαπητόν, μάλιστα ἐμοί, πόσῳ δὲ μᾶλλον σοὶ καὶ ἐν σαρκὶ καὶ ἐν Κυρίῳ. ^{17}εἰ οὖν με ἔχεις κοινωνόν, προσλαβοῦ αὐτὸν ὡς ἐμέ· ^{18}εἰ δέ τι ἠδίκησέν σε ἢ ὀφείλει, τοῦτο ἑμοὶ ἐλλόγα. ^{19}ἐγὼ Παῦλος ἔγραψα

ἀδελφὸν ἀγαπητόν] καὶ τῷ χρόνῳ κεκέρδακας καὶ τῇ ποίοτητι, writes Chrysostom, apostrophizing Philemon.

πόσῳ δὲ μᾶλλον κ.τ.λ.] Having first said ‘most of all to me’, he goes a step further, ‘more than most of all to thee’.

καὶ ἐν σαρκὶ κ.τ.λ.] ‘In both spheres alike, in the affairs of this world and in the affairs of the higher life.’ In the former, as Meyer pointedly says, Philemon had the brother for a slave; in the latter he had the slave for a brother: comp. Ign. _Trall._ 12 κατὰ πάντα με ἀνέπαυσαν σαρκί τε καὶ πνεύματι.

17. ἔχεις κοινωνόν] ‘_thou holdest me to be a comrade, an intimate friend_’. For this use of ἔχειν comp. Luke xiv. 18 ἔχε με παρῃτημένον, Phil. ii. 29 τοὺς τοιούτους ἐντιμοὺς ἔχετε. Those are κοινωνοί, who have common interests, common feelings, common work.

18–22. ‘But if he has done thee any injury, or if he stands in thy debt, set it down to my account. Here is my signature—_Paul_—in my own handwriting. Accept this as my bond. I will repay thee. For I will not insist, as I might, that thou art indebted to me for much more than this; that thou owest to me thine own self. Yes, dear brother, let me receive from my son in the faith such a return as a father has a right to expect. Cheer and refresh my spirits in Christ. I have full confidence in thy compliance, as I write this; for I know that thou wilt do even more than I ask. At the same time also prepare to receive me on a visit; for I hope that through your prayers I shall be set free and given to you once more’.

18. εἰ δέ τι] The case is stated hypothetically but the words doubtless describe the actual offence of Onesimus. He had done his master some injury, probably had robbed him; and he had fled to escape punishment. See the introduction.

ἢ ὀφείλει] defining the offence which has been indicated in ἠδίκησεν. But still the Apostle refrains from using the plain word ἔκλεψεν. He would spare the penitent slave, and avoid irritating the injured master.

ἐλλόγα] ‘_reckon it in_’, ‘_set it down_’. This form must be adopted instead of ἐλλόγει which stands in the received text, as the great preponderance of authority shows. On the other hand we have ἐλλογεῖται Rom. v. 13 (though with a v. l. ἐλλογᾶται), ἐλλογουμένων Boeckh _C. I._ no. 1732 A, and ἐνλογεῖσθαι _Edict. Diocl._ in _Corp. Inscr. Lat._ III. p. 836. But the word is so rare in any form, that these occurrences of ἐλλογεῖν afford no ground for excluding ἐλλογᾶν as impossible. The two forms might be employed side by side, just as we find ἐλεᾶν and ἐλεεῖν, ξυρᾶν and ξυρεῖν, ἐρωτᾶν and ἐρωτεῖν (Matt. xv. 23), and the like; see Buttmann _Ausf. Gramm._ § 112 (II. p. 53). The word λογᾶν, as used by Lucian _Lexiph._ 15 (where it is a desiderative ‘to be eager to speak’, like φονᾶν, θανατᾶν, φαρμακᾶν, etc.), has nothing to do with the use of ἐλλογᾶν here.

19. ἐγὼ Παῦλος] The introduction of his own name gives it the character of a formal and binding signature: comp. 1 Cor. xvi. 21, Col. iv. 18, 2 Thess. iii. 17. A signature to a deed in ancient or mediæval times would commonly take this form ἐγὼ ὁ δεῖνα,—‘_I_ so and so’; where we should omit the marks of the first person.

ἔγραψα] An epistolary or documentary aorist, as in ver. 21; so too ἀνέπεμψα ver. 11. See the note on ἔγραψα Gal. vi. 11. The aorist is the tense commonly used in signatures; e.g. ὑπέγραψα to the conciliar decrees.

This incidental mention of his autograph, occurring where it does, shows that he wrote the whole letter with his own hand. This procedure is quite exceptional, just as the purport of the letter is exceptional. In all other cases he appears to have employed an amanuensis, only adding a few words in his own handwriting at the close: see the note on Gal. _l.c._

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20]

τῇ ἐμῇ χειρί, ἐγὼ ἀποτίσω· ἵνα μὴ λέγω σοι, ὅτι καὶ σεαυτόν μοι προσοφέιλεις. ^{20}ναί, ἀδελφέ, ἐγώ σου ὀναίμην ἐν Κυρίῳ· ἀνάπαυσόν μου τὰ σπλάγχνα ἐν Χριστῷ.

ἵνα μὴ λέγω] ‘_not to say_’, as 2 Cor. ix. 4. There is a suppressed thought, ‘though indeed you cannot fairly claim repayment’, ‘though indeed you owe me (ὀφείλεις) as much as this’, on which the ἵνα μὴ κ.τ.λ. is dependent. Hence προσοφέιλεις ‘_owest besides_’; for this is the common meaning of the word.

σεαυτόν] St Paul was his spiritual father, who had begotten him in the faith, and to whom therefore he owed his being; comp. Plato _Legg._ iv. p. 717 B ὡς θέμις ὀφέιλοντα ἀποτίνειν τὰ πρῶτά τε καὶ μέγιστα ὀφειλήματα ... νομίζειν δὲ, ἃ κέκτῃται καὶ ἔχει, _πάντα εἶναι τῶν γεννησάντων_ ... ἀρχόμενον ἀπὸ τῆς οὐσίας, δεύτερα τὰ τοῦ σώματος, τρίτα τὰ τῆς ψυχῆς, _ἀποτίνοντα δανείσματα_ κ.τ.λ.

20. ναί] introducing an affectionate appeal as in Phil. iv. 3 ναὶ ἐρωτῶ καὶ σέ.

ἀδελφέ] It is the entreaty of a brother to a brother on behalf of a brother (ver. 16). For the pathetic appeal involved in the word see the notes on Gal. iii. 15, vi. 1, 18; and comp. ver. 7.

ἐγώ] ‘I seem to be entreating for Onesimus; but I am pleading for _myself_: the favour will be done to me’; comp. ver. 17 προσλαβοῦ αὐτὸν ὡς ἐμέ. The emphatic ἐγώ identifies the cause of Onesimus with his own.

σου ὀναίμην] ‘_may I have satisfaction, find comfort in thee_’, i.e. ‘may I receive such a return from thee, as a father has a right to expect from his child.’ The common use of the word ὀναίμην would suggest the thought of filial offices; e.g. Arist. _Thesm._ 469 οὕτως ὀναίμην τῶν _τέκνων_, Lucian _Philops._ 27 πρὸς τὴν ὄψιν τῶν _υἱέων_, οὕτως ὀναίμην, ἔφη, τούτων, Ps-Ignat. _Hero_ 6 ὀναίμην σου, _παιδίον_ ποθεινόν, Synes. _Ep._ 44 οὕτω τῆς ἱερᾶς φιλοσοφίας ὀναίμην καὶ προσέτι τῶν _παιδίων_ τῶν ἐμαυτοῦ, with other passages quoted in Wetstein. So too for ὄνασθαι, ὄνησις, compare Eur. _Med._ 1025 sq. πρὶν σφῷν _ὄνασθαι_ ... ἄλλως ἄρ’ ὑμᾶς, ὦ _τέκν’_, ἐξεθρεψάμην, _Alc._ 333 ἅλις δὲ _παίδων_· τῶν δ’ _ὄνησιν_ )εύχομαι θεοῖς γενέσθαι, Philem. _Inc._ 64 (IV. p. 55 Meineke) ἔτεκές με, μῆτερ, καὶ γένοιτό σοι _τέκνων ὄνησις_, ὥσπερ καὶ δίκαίον ἐστί σοι, Ecclus. xxx. 2 ὁ παιδεύων τὸν _ὑὶον_ αὐτοῦ _ὀνήσεται_ ἐπ’ αὐτῷ (the only passage in the LXX where the word occurs). The prayer ὀναίμην σου, ὀναίμην ὑμῶν, etc., occurs several times in Ignatius; _Polyc._ 1, 6, _Magn._ 2, 12, _Ephes._ 2. It is not unlikely that ὀναίμην here involves a reference to the name Onesimus; see the note on ver. 11. The Hebrew fondness for playing on names makes such an allusion at least possible.

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21, 22]

^{21}Πεποιθὼς τῇ ὑπακοῇ σου ἔγραψά σοι, εἰδὼς ὅτι καὶ ὑπὲρ ἃ λέγω ποιήσεις. ^{22}ἅμα δὲ καὶ ἑτοίμαζέ μοι ξενίαν· ἐλπίζω γὰρ ὅτι διὰ τῶν προσευχῶν ὑμῶν χαρισθήσομαι ὑμῖν.

ἐν Κυρίῳ] As he had begotten Philemon ἐν Κυρίῳ (comp. 1 Cor. iv. 15, 17), so it was ἐν Κυρίῳ that he looked for the recompense of filial offices.

ἀνάπαυσον κ.τ.λ.] See the note ver. 7.

21. ἔγραψα] ‘_I write_’: see the note on ver. 19.

ὑπὲρ ἃ λέγω κ.τ.λ.] What was the thought upmost in the Apostle’s mind when he penned these words? Did he contemplate the manumission of Onesimus? If so, the restraint which he imposes upon himself is significant. Indeed throughout this epistle the idea would seem to be present to his thoughts, though the word never passes his lips. This reserve is eminently characteristic of the Gospel. Slavery is never directly attacked as such, but principles are inculcated which must prove fatal to it.

22. ἅμα δὲ κ.τ.λ.] When St Paul first contemplated visiting Rome, he had intended, after leaving the metropolis, to pass westward into Spain; Rom. xv. 24, 28. But by this time he appears to have altered his plans, purposing first to revisit Greece and Asia Minor. Thus in Phil. ii. 24 he looks forward to seeing the Philippians shortly; while here he contemplates a visit to the Churches of the Lycus valley.

There is a gentle compulsion in this mention of a personal visit to Colossæ. The Apostle would thus be able to see for himself that Philemon had not disappointed his expectations. Similarly Serapion in Eus. _H.E._ vi. 12 προσδοκᾶτέ με ἐν τάχει.

ξενίαν] ‘_a lodging_’; comp. _Clem. Hom._ xii. 2 πρόαξωσιν τὰς ξενίας ἑτοιμάζοντες. So the Latin _parare hospitium_ Cic. _ad Att._ xiv. 2, Mart. _Ep._ ix. 1. This latter passage, ‘Vale et para hospitium’, closely resembles St Paul’s language here. In the expression before us ξενία is probably the _place_ of entertainment: but in such phrases as καλεῖν ἐπὶ ξενίᾳ, παρακαλεῖν επὶ ξενίαν, φροντίζειν ξενίας, and the like, it denotes the offices of hospitality. The Latin _hospitium_ also includes both senses. The ξενία, as a lodging, may denote either quarters in an inn or a room in a private house: see _Philippians_ p. 9. For the latter comp. Plato _Tim._ 20 C παρὰ Κριτίαν πρὸς τὸν ξενῶνα, οὗ καὶ καταλύομεν, ἀφικόμεθα. In this case the response would doubtless be a hospitable reception in Philemon’s home; but the request does not assume so much as this.

χαρισθήσομαι] ‘_I shall be granted to you_’. The grant (χαρίζεσθαι) of one person to another, may be for purposes either (1) of destruction, as Acts xxv. 11 οὐδεὶς με δύναται αὐτοῖς χαρίσασθαι (comp. ver. 16), or (2) of preservation, as Acts iii. 14 ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν, and here.

23–25. ‘Epaphras my fellow-captive in Christ Jesus salutes you. As do also Mark, Aristarchus, Demas, and Luke, my fellow-labourers. The grace of our Lord Jesus Christ be with thee and thy household, and sanctify the spirit of you all.’

23 sq. For these salutations see the notes on Col. iv. 10 sq. Epaphras is mentioned first because he was a Colossian (Col. iv. 12) and, as the evangelist of Colossæ (see p. 29 sq.), doubtless well known to Philemon. Of the four others Aristarchus and Mark belonged to the Circumcision (Col. iv. 11), while Demas and Luke were Gentile Christians. All these were of Greek or Asiatic origin and would probably be well known to Philemon, at least by name. On the other hand Jesus Justus, who is honourably mentioned in the Colossian letter (iv. 11), but passed over here, may have been a Roman Christian.

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23–25]

^{23}Ἀσπάζεταί σε Ἐπαφρᾶς ὁ συναιχμάλωτός μου ἐν Χριστῷ Ἰησοῦ, ^{24}Μάρκος, Ἀρίσταρχος, Δημᾶς, Λουκᾶς, οἱ συνεργοί μου.

^{25}Ἡ χάρις τοῦ Κυρίου [ἡμῶν] Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν.

ὁ συναιχμάλωτος] On the possible meanings of this title see Col. iv. 10, where it is given not to Epaphras but to Aristarchus.

25. Ἡ χάρις κ.τ.λ.] The same form of farewell as in Gal. vi. 18; comp. 2 Tim. iv. 22.

ὑμῶν] The persons whose names are mentioned in the opening salutation.

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_ADDITIONS AND CORRECTIONS._

p. 6, l. 12. On Polemo and his family see _Ephemeris Epigraphica_ I. p.
270 sq. (1873).

p. 38, note 125. The investigations of M. Waddington respecting the
chronology of this period (see below) require a modification of
the dates here given for the earthquakes in the second century.
He enumerates three: (1) One at Rhodes, from A.D. 138–142; (2)
One which destroyed Mitylene and did considerable damage to
Smyrna, A.D. 151–152; (3) One which destroyed Smyrna A.D. 180.
These two last have been confounded together by previous
writers. See M. Waddington’s _Mémoire_, pp. 242 sq., 267 sq.

p. 48, note 160. On the names Ammias, Tatias, which are feminine and not
masculine, see below p. 373.

p. 49, note. I have here given the commonly received date for the
martyrdom of Polycarp; for I had not then seen M. Waddington’s
investigations. This writer seems to have proved conclusively
that it took place several years earlier, A.D. 155: see his
_Mémoire sur la Chronologie du Rhéteur Ælius Aristide_ p. 232
sq., in the _Mémoires de l’Académie des Inscriptions_, &c. XXVI.
(1867).

pp. 52, 53. As these remarks respecting the silence of Eusebius will
seem to be directed against the opinions expressed in a recent
work, it may be worth while stating that the early sheets of
this commentary were struck off nearly twelve months before
_Supernatural Religion_ was published. The expression in p. 53,
note 170, ‘numerous and patent quotations,’ is too strongly
worded, though the references to St James in Clement’s Epistle
seem to me to be clear. I might however have chosen other more
palpable illustrations from that epistle.

p. 63, l. 12. The Proconsulate of Paullus, under whom this martyrdom
took place, is dated by Borghesi (_[OE]uvres_ VIII. p. 507)
somewhere between A.D. 163–168, by Waddington (_Fastes des
Provinces Asiatiques_ p. 731, in Le Bas and Waddington _Voyage
Archéologique etc._) probably A.D. 164–166. This rests on the
assumption that the _Servillius Paullus_ here named must be
identified with _L. Sergius Paullus_ of the inscriptions. The
name _Sergius_ is elsewhere confounded with _Servius_
(_Servillius_) owing to the use of contractions (see Borghesi
IV. p. 493, VIII. p. 504). The mistake must have been introduced
very early into the text of Eusebius. All the Greek MSS have
_Servillius_ (_Servilius_), and so it is written in the Syriac
Version. Ruffinus however writes it correctly _Sergius_.

p. 71, line 1. We may conjecture that it was the earthquake under
Gallienus (A.D. 262) which proved fatal to Colossæ (see above p.
38, note 125). This is consistent with the fact that no
Colossian coins later than Gordian (A.D. 238–244) are extant.
When St Chrysostom wrote, the city existed no longer, as may be
inferred from his comment (XI. p. 323) ‘Ἡ πόλις τῆς Φρυγίας ἦν·
καὶ δῆλον ἐκ τοῦ τὴν Λαοδίκειαν πλησίον εἶναι.’

On the other hand M. Renan (_L’Antechrist_ p. 99) says of the
earthquake under _Nero_, ‘Colosses ne sut se relever; elle
disparut presque du nombre des églises;’ and he adds in a note
‘Colosses n’a pas de monnaies impériales [Waddington].’ This is
a mistake, and he must have misunderstood M. Waddington.

p. 77, note 229. To this list of works add Mansel’s _Gnostic Heresies of
the First and Second Centuries_ (London 1875).

p. 112, note 336. See p. 330, note 553.

p. 160, l. 4. For ‘argument for silence’ read ‘argument from silence.’

p. 205, col. 1, l. 30. Strike out τοῦ before περιπατῆσαι.

p. 210, col. 1, l. 2. The dissertation to which reference is here made
is deferred to a later volume.

p. 250, col. 2, l. 21. Strike out the words in brackets.

p. 270, col. 1. ἅτινά ἐστιν κ.τ.λ. Comp. Seneca _de Vit. beat._ 7 ‘in
ipso usu sui periturum.’

p. 280, col. 1, l. 23. For ‘Ammianus’ read ‘Ammonius.’

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INDEX.

Abercius (Avircius), Bp. of Hierapolis, p. 54 sq.
Acts of the Apostles; passages explained, p. 23 (xiii. 4, xvi.
6);
p. 95 (xix. 13, 19);
p. 370 (xiv. 11).
ædificatoriæ, the sufferings of Christ as, p. 232
Ælfric on the Epistle to Laodiceans, p. 362
Alasanda or Alasadda, p. 152
Alexander of Tralles on charms, p. 92
Alexandria, a supposed Buddhist establishment at, p. 151
Andrew, St, in Asia, p. 45
Angelolatry condemned, p. 101, 103, 184, i. 16, ii. 10, 15, 18;
forbidden by the Council of Laodicea, p. 68
angelology of Cerinthus, p. 110;
of Essenism, p. 96;
of the Jews, ii. 18
Angels, orders of, i. 16
Anselm of Laon, p. 361
Antiochus the Great, colony of, in Asia Minor, p. 19
Antiochus Theos refounds Laodicea, p. 5
aorist, epistolary, iv. 8, Ph. 11, 19, 21;
contrasted with perfect, i. 16
Apamea, p. 19, 20;
Jews at, p. 21
Apocalypse, correspondences with St Paul’s Epistles to Asia, 41
sq.
apocrypha, use of word, p. 90, ii. 3
Apollinaris, see Claudius Apollinaris
Apollo Archegetes worshipped at Hierapolis, p. 12
Apostolic Fathers, Christology of, p. 190
Apostolic Writings, Christology of, p. 189
Apphia, wife of Philemon, p. 372;
the name Phrygian, 372 sq.
Archippus, iv. 17;
son of Philemon, 374;
office and abode, 375;
rebuke to, 43
Arian heresy in Hierapolis and Laodicea, p. 64
Arian use of the expression ‘First-born of all creation,’ i. 15
Aristarchus, iv. 10
Aristion, p. 45
Aristotle, on slavery, p. 379;
definition of ‘knowledge,’ ii. 3;
of ‘wisdom,’ i. 9
Armagh, Book of, p. 348, 352
article, omission of the definite, i. 4
asah, a supposed derivation of Essenes, p. 126
Ascents of James, p. 168
asceticism among the Jewish sects, p. 87;
Colossian heretics, p. 104;
Essenes, p. 173;
a result of Gnosticism, p. 79
Aseis, a Laodicean title of Zeus, p. 8
Asia, meaning of, p. 19
Asia Minor, geography of, p. 1 sq.;
list of writers on, p. 1;
how divided under the Romans, 7;
a modern hypothesis about Christianity in, p. 50
Asidæans, p. 120
asya, a supposed derivation of Essene, p. 125
Athanasius, on ‘Firstborn of all Creation,’ i. 15
Athens, a Buddhist burnt alive at, p. 155
Augustine, on ‘Firstborn of all Creation,’ i. 15;
on ‘wisdom and knowledge,’ ii. 3
ἀγάπη, ὁ υἱὸς τῆς ἀγάπης αὐτοῦ, i. 13
ἅγιος, i. 2
ἀγών, ἀγωνία, ἀγωνίζεσθαι, i. 29, ii. 1, iv. 12
ἀδελφός (ὁ), i, 1
ἀθυμεῖν, iii. 21
αἰσχρολογία, iii. 8
ἀκαθαρσία, iii. 5
ἅλας, iv. 6
ἀληθεία, ἡ ἀληθεία τοῦ εὐαγγελίου, i. 5;
ἐν ἀληθείᾳ, i. 6
ἀλλά, after εἰ or εἰ καί in St Paul, ii. 5
ἄμωμος, i. 22
ἀναπάυεσθαι, Ph. 7
ἀναπληροῦν, p. 230
ἀνέγκλητος, i. 22
ἀνεψίος, iv. 10
ἀνήκειν, iii. 18;
τὸ ἀνῆκον, Ph. 8
ἀνθρωπάρεσκοι, iii. 22
ἀνταναπληροῦν, i. 24
ἀνταπόδοσις, iii. 24
ἀόρατος, i. 16
ἀπεκδύεσθαι, ii. 15
ἀπέκδυσις, ii. 11
ἀπέχειν, Ph. 15
ἀπηλλοτριωμένοι, i. 21
ἀποθνήσκειν, ii. 20
ἀποκαταλλάσσειν, i. 20, 21
ἀπόκρυφος, ii. 3
ἀπολύτρωσις, i. 14
ἀπόχρησις, ii. 22
ἅπτεσθαι, ii. 21
ἀρέσκεια, i. 10
ἀρχή applied to Christ, p. 41; i. 16, 18
αὐξάνειν, i. 6
Αὐτὸς ἔστιν, i. 17
ἀφείδεια, ii. 23
ἁφή, ii. 19
ἀχειροποίητος, ii. 11
ἄχρηστος, Ph. 11

B (Cod. Vaticanus), excellence of, p. 314.

Banaim, the, p. 132

Banus not an Essene, p. 161

Bardesanes, on Buddhists, 154;
his date, p. 155

Barnabas, life of, iv. 10;
epistle ascribed to, _ib._

basilica, iv. 15

Basilides, p. 331

Baur, p. 77, 81, 384

Bene-hakkeneseth, p. 130

Brahminism, p. 154, 155

Buddhism, assumed influence on Essenism, p. 151 sq.;
supposed establishment of, in Alexandria, p. 151;
unknown in the West, p. 153 sq.;
four steps of, p. 157

Buddhist at Athens, p. 155

βάπτισμα, βαπτισμός, p. 250

βάρβαρος, iii. 11

βλασφημία, iii. 8

βούλεσθαι, Ph. 13

βραβεύειν, iii. 15

Cabbala, see Kabbala

Cainites, p. 79

Calvin, iii. 8, p. 341, 384

Canonical writings and Papias, p. 52

Carpocratians, p. 79, 80

Cataphryges, p. 98

Cavensis, codex, p. 348

celibacy, p. 173

Cerinthus, p. 107 sq.;
Judaism of, p. 108;
Gnosticism of, _ib._;
cosmogony of, p. 109;
Christology of, p. 111 sq.;
pleroma of, p. 330

chaber, p. 128

Chagigah, on ceremonial purity, p. 128

Chalcedon, council of, p. 65

chasha, chashaim, a derivation of Essene, p. 119

chasi, chasyo, a derivation of Essene, p. 118;
connexion with chasid, p. 124

chasid, a false derivation of Essene, p. 115

Chasidim, p. 120;
not a proper name for the Essenes, p. 122

chasin, chosin, a false derivation for Essene, p. 116

chaza, chazya, a derivation of Essene, p. 117

Chonos or Chonæ, p. 15, 71

Christ, the Person of, p. 34;
St Paul’s doctrine about, p. 41, 181 sq., i. 15–20, ii. 9–15;
the Word Incarnate, p. 101, 102;
the pleroma in Him p. 102, i. 19, ii. 9, 10;
Life in Him, the remedy against sin, p. 34, 186 sq.;
His teaching and practice not Essene, p. 170 sq.

Christianity, not an outgrowth of Essenism, p. 159;
in relation to Epictetus, p. 13;
to Gnosticism, p. 80;
to slavery, p. 389, 391 sq.

Christianity in Asia Minor, p. 50

Christianized Essenes, p. 89, 90, 135

Christians of St John, p. 165

Christology of Ep. to Col., p. 101, 188;
of other Apostolic writings, p. 189;
of succeeding ages, p. 190

Chronicon Paschale, p. 48, 61

Chrysostom, i. 13, 15, iii. 16, p. 340, Ph. 15, p. 383

Cibotus, p. 21

Cibyratic convention, p. 7

Circular Letter—the Ep. to the Ephesians—p. 37

Claudius, embassy from Ceylon in the reign of, p. 156

Claudius Apollinaris, the name, p. 57 sq.;
his works, p. 58 sq.

Clement of Alexandria, p. 79, 98, 154, 168, i. 9, 15, ii. 8,
iii. 5, 16

Clement of Rome (§ 7) Col. i. 3;
(§ 58) i. 11;
(§ 33, i. 15;
(Ep. ii. § 9), p. 104

Clementine Homilies, p. 136, 168

Clementine Recognitions, p. 164

Clermont, p. 3

collegia, iv. 15

Colossæ, orthography of, p. 16, i. 2;
situation, etc., p. 1 sq.;
distance from Laodicea, p. 376;
site, p. 13;
ancient greatness and decline, p. 15;
a Phrygian city, p. 18 sq.;
Jewish colony at, p. 19;
not visited by St Paul when the epistle was written, p. 23;
Epaphras the evangelist of, p. 29;
intended visit of Mark to, p. 40;
visit of St Paul to, p. 41;
obscurity of, p. 70;
a suffragan see of Laodicea, p. 69;
the Turkish conquest of, p. 71

Colossian heresy, nature of, p. 73 sq., 89, ii. 8;
writers upon, p. 74;
had regard to the Person of Christ, p. 112;
relation to Gnosticism, p. 98;
St Paul’s answer to, p. 181 sq.

Colossians, Epistle to, p. 33;
bearers of, p. 35;
salutations in, _ib._;
charge respecting Laodicea, p. 36;
written by an amanuensis, iv. 18;
Christology of, p. 188;
style of, p. 191;
analysis of, p. 192;
various readings, see _readings_

colossinus, p. 4

community of goods, p. 176

Concord of the Laodiceans and Ephesians, etc., p. 31

Congregation, the holy, at Jerusalem, p. 131

Constantine, legislation of, p. 393

Constantinople, Council of, p. 65

conventus (Roman), p. 7

Corinth, visit of St Paul to, during his residence at Ephesus,
p. 30

Corinthians, First Epistle to; passages explained: (i. 19, i. 9;
(ii. 6, 7, i. 28;
(v. 9, iv. 16;
(vii. 21) p. 390;
(viii. 6) p. 188;
(ix. 24, ii. 18;
(x. 26) p. 326;
(xi. 7, i. 15;
(xiii. 3) p. 156;
(xiii. 12, i. 9;
(xv. 24, i. 16

Corinthians, Second Epistle to; passages explained: (i. 7, i.
24;
(iii. 6, i. 12;
(iv. 4, i. 15;
(v. 14, 15, ii. 20;
(vi. 1, i. 6;
(vi. 4, 6, i. 11;
(viii. 9, i. 6;
(ix. 12) _ib._;
(xiii. 5, i. 27

Cornelius a Lapide, p. 342

Creation, Gnostic speculations about, p. 78 sq.;
Essene do., p. 90

Cyril of Alexandria, p. 154

καθὼς καί, i. 6, iii. 1

καί in both members of a comparison, i. 6

καὶ ὅσοι, ii. 1

καινός and νέος, ii. 10

κακία, iii. 8

καρποφορεῖσθαι, i. 6

καταβραβεύειν, ii. 18

κατενώπιον αὐτοῦ, i. 22

κατοικεῖν, i. 19

κενεμβατεύειν, ii. 18

κεφαλή, i. 18

κληρονομία, iii. 24

κλῆρος, i. 12

κλητός, iii. 12

κοινωνία, Ph. 6

κομίζειν, iii. 25

κοπιᾶν, i. 29

κοραξός, p. 4

κόσμος, ii. 8

κρατεῖν, ii. 19

κράτος, i. 11

κρίνειν, ii. 16

κτίσις, i. 15

κύριος, ὁ, (Christ, i. 10;
(Master), iii. 24

κυρίοτης, i. 16

χαρακτήρ, i. 15

χαρίζεσθαι, ii. 13, iii. 13, Ph. 22

χάρις, i. 2, (ἡ, iii. 16;
ἡ χάρις τοῦ θεοῦ, i. 6

χειρόγραφον, ii. 14

Χρηστότης, iii. 12

Damascene: see _John Damascene_

Darmstadiensis Codex, p. 348

dative (of instrument), ii. 7, iii. 16;
(of part affected), i. 4

Demas, p. 36, iv. 14, Ph. 24

Denizli, p. 7;
earthquake at, p. 3

diocese, p. 7

Diognetus, Epistle to, i. 18

Dion Chrysostom, p. 81, 153

Diospolis, an old name of Laodicea, p. 68

Divinity of Christ, p. 101 sq., 182 sq., i. 15

Docetæ, use of pleroma by, p. 337

dualism, p. 78, 87, 149

dyes of Colossæ and the neighbourhood, p. 4

δειγματίζειν, ii. 15

δέσμιος, Ph. 1, 10

δεσμός, Ph. 13

διά with gen., used of the Logos, p. 188, i. 16, 20

διακονία, διάκονος, iv. 7, 17

διδάσκειν, i. 28

διοίκησις, p. 7

δόγμα, ii. 14

δογματίζειν, ii. 20

δόξα, i. 11, 27

δοῦλος, Ph. 16;
δοῦλος Ἰησοῦ Χριστοῦ, iv. 12

δύναμις, i. 16

δυναμοῦν, i. 11

Earthquakes in the valley of the Lycus, p. 38

Ebionite Christology of Cerinthus, p. 110

economy of revelation perfected, p. 185

Elchesai, founder of the Mandeans, p. 167

Elchesai, Book of, p. 137

elders, primitive, p. 132

Eleazar expels evil spirits, p. 91

English Church on the Epistle to Laodicea, p. 362

English versions of the Epistle to Laodicea, p. 364

Epaphras, p. 34;
evangelist of Colossæ, p. 29, 31;
mission to St Paul, p. 32, iv. 12, Ph. 23

Epaphroditus, p. 34

Ephesians, Epistle to; a circular letter, p. 37;
readings in, harmonistic with Epist. to Col., p. 312 sq.;
passages explained, i. 18 , i. 23);
i. 21 , i. 16);
i. 23 , i. 18);
ii. 3 , iii. 6);
ii. 4 , iii. 1);
ii. 4, 5 , ii. 13);
ii. 12 , i. 21);
ii. 14 , i. 17);
ii. 15 , ii. 14);
ii. 16 , i. 20);
ii. 20 , ii. 7);
iii. 17 , ii. 17);
iii. 21 , i. 26);
iv. 10, 11 , i. 17);
iv. 18 , i. 21);
iv. 19, v. 3 (iii. 5);
v. 32 (i. 26)

Ephesus, Council of, p. 65

Ephesus, St Paul at, p. 30, 95;
exorcists at, p. 95

Epictetus, p. 13

Epiphanius, account of Cerinthus, p. 107;
on the Nasareans, p. 136

epistolary aorist, Ph. 11, 19, 21

epulones of Ephesian Artemis called Essenes, p. 96

Erasmus on the Epistle to Laodicea, p. 365

Essene, meaning of term, p. 94;
the name, p. 114 sq.;
Frankel’s theory, p. 121 sq.

Essenes, p. 82, ii. 8;
list of writers upon, p. 83;
localities of, p. 93;
asceticism of, p. 85;
speculations of, p. 87;
exclusiveness of, p. 92;
Josephus and Philo chief authorities upon, p. 134;
oath taken by, p. 127;
their grades, p. 129;
origin and affinities, p. 119 sq.;
relation to Christianity, p. 158;
to Pharisaism, p. 101, 120;
to Neopythagoreanism, p. 143;
to Hemerobaptists, p. 166;
to Gnosticism, p. 92;
to Parsism, p. 149;
to Buddhism, p. 157;
excused by Herod the Great from taking the oath of allegiance,
p. 176;
fortune tellers, p. 178;
silence of New Test. about, p. 159;
in relation to John the Baptist, p. 160;
to James the Lord’s brother, p. 168;
Christianized Essenes, p. 135

Essenism, p. 82;
main features of, p. 83 sq.;
compared with Christianity, p. 170 sq.;
the sabbath, p. 170;
lustrations, p. 171;
avoidance of strangers, p. 172;
asceticism, celibacy, p. 173;
avoidance of the Temple, p. 174;
denial of the resurrection of the body, p. 175;
certain supposed coincidences with Christianity, p. 175

Eusebius, on the earthquakes in the valley of the Lycus, p. 39;
his mistake respecting some martyrdoms, p. 48;
silence on quotations from Canonical writings, p. 52;
on tracts against Montanism, p. 56;
the Thundering Legion, p. 61;
on Marcellus, i. 15

evil, Gnostic theories about, p. 78

exorcists at Ephesus, p. 95

ἑαυτοῦ and αὑτοῦ, i. 12;
and ἀλλήλων, iii. 13

ἐγώ, Ph. 19

ἐθελοθρησκεία, ii. 23

εἴ γε, i. 23

εἰκών, i. 15, iii. 11

εἶναι καρποφορούμενον, i. 6

εἰς, i. 6, ii. 22, Ph. 6

ἐκ Λαοδικίας (τὴν), iv. 16

ἐκκλησία, iv. 15

ἐκλεκτός, iii. 12

ἐλλογᾶν, Ph. 18

ἐλπίς, i. 5

ἐν, iv. 12;
denoting the sphere, i. 4;
ἐν αὐτῷ, i. 16;
ἐν μέρει, ii. 16;
ἐν παντὶ θελήματι, iv. 12;
ἐν πᾶσιν, i. 18;
ἐν τοῖς ἔργοις, i. 21;
ἐν ὑμῖν, i. 27, iii. 16;
ἐν Χριστῷ, i. 2

ἐνεργεῖν, ἐνεργεῖσθαι, i. 29

ἔνι, iii. 11

ἐξαγοράζεσθαι, iv. 5

ἐξαλέιφειν, ii. 14

ἐξουσία, i. 13, 16

ἔξω (ὁἰ, iv. 5

ἑορτή, ii. 16

ἐπιγινώσκειν, ἐπίγνωσις, p. 100, i. 6, 9, Ph. 6

ἐπιθυμία, iii. 5

ἐπιμένειν, i. 23

ἐπιστολή (ἡ), iv. 16

ἐπιχορηγεῖν, ii. 19

ἐποικοδομεῖν, ii. 7

ἐργάζεσθαι, iii. 23

ἐρεθίζειν, iii. 21

ἐρῥιζωμένοι, ii. 7

ἔρχεσθαι, iii. 6

εὐάρεστος, iii. 20

εὐδοκία, εὐδοκεῖν, i. 19

εὐχαριστεῖν, εὐχαριστία, ii. 7, i. 3;
εὐχάριστος, iii. 15

Ἐφέσια γράμματα, p. 95

ἔχειν, Ph. 17

ἐχθροί, i. 21

F (Codex Augiensis) relation to G, p. 345

Firstborn of all Creation, i. 15

Flaccus, p. 20

Frankel on the Essenes, p. 121 sq.

G (Codex Boernerianus) relation to F, p. 345
Galatia, meaning of, in St Paul and St Luke, p. 24
Galatian and Colossian Judaism compared, p. 105, i. 28
Galatians, Epistle to; passages explained, i. 24 (Gal. ii. 20);
i. 28 (iv. 19);
ii. 8 (iv. 3)
Galen, ii. 19, 20
Ginsburg, (Dr) p. 88, 127 sq.
Gnostic, p. 80 sq.
Gnostic element in Colossian heresy, p. 73 sq.
Gnostic sects, use of pleroma by, p. 330
Gnosticism, list of writers on, p. 77;
definition of, p. 76 sq.;
intellectual exclusiveness of, p. 77;
speculations of, p. 77 sq.;
practical errors of, p.79 sq.;
independent of Christianity, p. 80;
relation to Judaism, p. 81;
to Essenism, p. 93;
to Colossian heresy, p. 98
grades of Essenes, p. 129
Grätz, p. 123, 160, 161, 170
Greece, slavery in, p. 386
Gregory the Great on the Epistle to the Laodiceans, p. 361
guild of dyers, p. 4
Γαρμάνας, p. 153
γνῶσις, i. 9, ii. 3
γνωστικός, p. 81

Hamartiology of the Old Testament, p. 185
Haymo of Halberstadt, on the Epistle to the Laodiceans, p. 361
Hebrew slavery, p. 385 sq.
Hebrews, Epistle to the; passages explained, i. 11 (Heb. xi.
34);
i. 15 (i. 2, 3, 6)
Hefele on the date of Claudius Apollinaris, p. 185
Hemerobaptists, p. 162
Herod the Great excuses the oath of allegiance to the Essenes,
p. 176
Hervey of Dole, on the Epistle to the Laodiceans, p. 361
Hierapolis, p. 9;
modern name, p. 9;
physical features of, p. 10;
a famous watering place, p. 11;
the Plutonium at, p. 12;
birthplace of Epictetus, p. 13;
political relations of, p. 18;
attractions for Jews, p. 22;
a Christian settlement, p. 45;
Philip of Bethsaida at, p. 45 sq.;
Council at, p. 59;
Papias, bishop of, p. 48 sq.;
Abercius, bishop of, p. 54 sq.;
Claudius Apollinaris, bishop of, p. 57 sq.;
dyes of, p. 4
Hilgenfeld, p. 75;
on the Essenes, p. 150 sq.

James the Lord’s brother, p. 167
Jerome, p. 29;
on St Paul’s parents, p. 35;
on the Epistle to the Laodiceans, p. 359 sq.
Jesus Justus, iv. 11
Jews, sects of the, p. 82

imperfect, iii. 18

indicative after βλέπειν μή, ii. 8

infinitive of consequence, i. 10, iv. 3, 6

John (St) in Asia Minor, p. 41;
Apocalypse, passages explained, p. 41 (iii. 14–21);
Gospel, p. 163 (i. 8, v. 35);
Second Epistle, p. 371;
Third Epistle, _ib._

John the Baptist, not an Essene, p. 160;
disciples of, at Ephesus, p. 163

John (St), Christians of, p. 165

John Damascene, p. 15

John of Salisbury on the Epistle to the Laodiceans, p. 362

Josephus on Essenism, p. 133 sq.

Judaism and Gnosticism, p. 81

ἵνα, iv. 16

Ἰοῦστος, iv. 11

ἰσότης, iv. 1

Kabbala, p. 93, i. 16, ii. 8

Lanfranc on the Epistle to the Laodiceans, p. 363
Laodicea, name and history, p. 5;
condition, p. 6;
political rank and relations, p. 7, 18;
religious worship at, p. 8;
Council of, p. 66;
ecclesiastical status, p. 69;
dyes of, p. 4;
surnamed Trimetaria, p. 18;
the vaunt of, p. 44
Laodicea, the letter from, iv. 16;
p. 340 sq.
Laodiceans, apocryphal Epistle to the, p. 347 sq.;
list of MSS of, p. 349 sq.;
Latin text of, p. 353;
notes on, p. 355 sq.;
theory of a Greek original, p. 357;
restoration of the Greek, p. 359;
circulation of, p. 360 sq.;
English prologue and versions, p. 364;
strictures of Erasmus on, p. 365;
genuineness maintained by some, p. 366
Latrocinium, see _Robbers’ Synod_
Legio Fulminata, p. 61
legislation of Constantine on slavery, p. 393
Logos, the, i. 15
Luke, St, iv. 14;
his narrative of St Paul’s third missionary journey, p. 24
sq.;
makes a distinction between Philip the Apostle and Philip the
Evangelist, p. 45, 59
lukewarmness at Laodicea, p. 42
lustrations of the Essenes, p. 171
Luther’s estimate of the Epistle to Philemon, p. 383
Lycus, district of the;
list of writers on, p. 1 sq.;
physical features of, p. 2 sq.;
produce of, p. 4;
subterranean channel of the, p. 14;
earthquakes in, p. 38 sq.
Lycus, Churches of the, p. 1 sq.;
evangelised by Epaphras, p. 29 sq.;
ecclesiastical status of, p. 69
Λαοδικία, iv. 13
λόγον ἔχειν τινός, ii. 23

Magic, forbidden by Council of Laodicea, p. 69;
among the Essenes, p. 140
magical books at Ephesus, p. 95;
magical charms among the Essenes, p. 90 sq.
Mandeans, p. 165
Marcosians, p. 335
Mark (St), iv. 10;
visits Colossæ, p. 40
marriage depreciated by the Essenes, p. 139
Matthew (St) Gospel of, accepted by Cerinthus and the Ebionites,
p. 108
Megasthenes, p. 153
monasticism of the Essenes, p. 157
Monoimus, the Arabian, p. 339
Montanism, Claudius Apollinaris on, p. 59;
Phrygian origin of, p. 98
morning bathers, p. 132
Muratorian Fragment on the Epistle to the Laodiceans, p. 358
μακροθυμία, i. 11, iii. 12
μερίς, i. 12
μνείαν ποιεῖσθαι, Ph. 4
μομφή, iii. 13
μονογενής, i. 15
μυστήριον, i. 26

Naassenes, p. 337
Nasoreans, p. 138, 165
Neander on Cerinthus, p. 108
Neopythagoreanism and Essenism, p. 146 sq.
New Testament, relation of, to the Old Testament, p. 184
Nicæa, Bishops of Hierapolis and Laodicea at the Council of, p.
65
Nicetas Choniates, p. 71
nominative with definite article for vocative, iii. 18
Novatianism in Phrygia, p. 98
Nymphas, iv. 15, p. 31
νεομηνία, ii. 16
νέος, iii. 10
νουθετεῖν, i. 28
νῦν with aorist, i. 21

Observance of the Sabbath by the Essenes and our Lord, p. 170

Onesimus, p. 377, Ph. 10;
at Rome, p. 33;
encounters St Paul, p. 378;
returns to Philemon, p. 35, 379 sq.;
legendary history of, p. 382

Ophites, the, p. 81, 98, 337

Oracle, see _Sibylline Oracle_

οἰκονομία, i. 25

οἶκος, τὴν κατ’ οἶκον, iv. 15

ὁμοίωμα, i. 25

ὄνασθαι, ὀναίμην, Ph. 20

ὀργή, iii. 8

ὅστις, iii. 5, iv. 11

ὀφθαλμοδουλεία, iii. 22

ᾠδή, iii. 16

ὡς, Ph. 14, 16

.ix
Papias, p. 47;
writings of, _ib._;
life and teaching of, p. 48;
account of, given by Eusebius, p. 49;
traditions collected by, p. 51 sq.;
references to the Canonical writings, p. 51 sq.;
silence of Eusebius, p. 52;
views inferred from his associates, p. 53

Parsism, resemblances to, in Essenism, p. 149 sq.;
spread by the destruction of the Persian empire, p. 150;
influence of, p. 151

participle used for imperative, iii. 16

Paschal controversy, p. 59, 63

Paul (St) visits Phrygia on his second missionary journey, p.
23;
had not visited Colossæ when he wrote, p. 23 sq.;
visits Phrygia on his third journey, p. 24;
silence about personal relations with Colossæ, p. 28;
at Ephesus, p. 30, 95 sq.;
at Rome, p. 32;
mission of Epaphras to, _ib._;
meets with Onesimus, p. 33, 378;
despatches three letters, p. 33;
visits Colossæ, p. 41;
his plans after his release, Ph. 22;
uses an amanuensis, iv. 18;
his signature, iv. 18, Ph. 19;
coincidences with words of our Lord, ii. 22;
his teaching on the universality of the Gospel, p. 99;
on the kingdom of Christ, i. 13 sq.;
on the orders of angels, i. 16 sq.;
on philosophy, ii. 8;
on the Incarnation, ii. 9;
on the abolition of distinctions, iii. 11;
on slavery, iii. 22 sq., p. 389 sq.;
his cosmogony and theology, p. 101 sq.;
his answer to the Colossian heresy, p. 181 sq.;
his Christology, p. 188, i. 15 sq.;
his relations with Philemon, p. 370 sq.;
connects baptism and death, ii. 11, 20, iii. 3;
makes use of metaphors from the mysteries, i. 26, 28;
from the stadium, ii. 18, iii. 14;
his rapid change of metaphor, ii. 7

Paul (St) Epistles of, correspondences with the Apocalypse—on
the Person of Christ, p. 41;
warning against lukewarmness, p. 42;
against pride of wealth, p. 43

Paul (St) apocryphal Epistle of, to the Laodiceans, p. 353

Pedanius Secundus, execution of his slaves, p. 388

Person of Christ, St Paul and St John on, p. 41 sq.;
St Paul’s answer to the Colossian heresy, p. 181 sq., i. 15
sq.

personal pronoun used for reflexive, i. 20, 22

Peter (St) and the Church in Asia Minor, p. 41

petrifying stream at Colossæ, p. 15

Pharisees, p. 82;
relation to Essenes, p. 82, 120, 141

Philemon, p. 31, 370 sq.;
legendary history of, p. 371;
his wife, p. 372;
his son, p. 374

Philemon, Epistle to;
Introduction to, p. 369;
character of, p. 370;
analysis of, p. 380 sq.;
different estimates of, p. 382 sq.;
compared with a letter of Pliny, p. 384

Philip the Apostle, in Asia, p. 45 sq.;
confused with Philip the Evangelist, p. 45

Philippopolis, synod of, p. 64

Philo, on the Essenes, p. 133;
his use of Logos, i. 15

Phrygia, p. 17 sq.;
meaning of the phrase in St Luke, p. 23;
religious tendencies of, p. 97 sq.;
see _Paul (St)_

Pistis Sophia, p. 339

Pliny the younger, a letter of, p. 384 sq.

pleroma, detached note upon, p. 323

Plutonium, at Hierapolis, p. 12

Polycarp, martyrdom of, p. 49

poverty, respect paid to, by Essenes and Christ, p. 177

Prætorius accepts the Epistle to the Laodiceans as genuine, p.
366

Pythagoreanism and Essenism, p. 144;
disappearance of, p. 146

πάθος, iii. 5

παρακαλεῖν, ii. 2

παραλαμβάνειν, ii. 6

παράπτωμα, ii. 13

παρεῖναι εἰς, i. 6

παρέχεσθαι, iv. 1

παρηγορία, iv. 11

παρρησία, ἐν παρρησίᾳ, ii. 15, Ph. 8

πᾶς, πᾶς ὁ κόσμος, i. 16;
πάση κτίσις, i. 15;
τὰ πάντα, i. 16

πατήρ, ὁ θεὸς πατήρ, i. 3;
πατὴρ ἡμῶν, i. 2

παύεσθαι, Ph. 7

πιθανολογία, ii. 4

πικραίνεσθαι, iii. 19

πιστός, πιστοὶ ἀδελφοί, i. 2

πλεονεξία, iii. 5

πληροφορεῖν, iv. 12

πληροφορία, ii. 2

πληροῦν, i. 25, iv. 17

πλήρωμα, i. 19, ii. 9, p. 323 sq.

πλησμονή, ii. 23

πλοῦτος, i. 27

πορνεία, iii. 5

πραΰτης, iii. 12

πρεσβευτής, πρεσβύτης, Ph. 8

πρὸ πάντων, i. 17

προακούειν, i. 5

πρός, ii. 23, Ph. 5

προσκαρτερεῖσθαι, iv. 2

προσωπολημψία, iii. 25

πρωτότοκος, i. 15, 18

φιλοσοφία, ii. 8

φθορά, ii. 22

φρόνησις, i. 9

φυλακτήριον, p. 69

ψαλμός, iii. 16

Quartodeciman controversy, p. 59, 63
Quinisextine Council, p. 68

Readings, harmonized with corresponding passages in the Epistle
to the Ephesians,
p. 312 (iii. 6);
p. 313 (ii. 21, v. 19)
readings, various,
p. 315 (i. 3);
p. 316 (i. 4, i. 7);
p. 317 (i. 12, i. 14, i. 22);
p. 318 (ii. 2);
p. 319 (ii. 16);
p. 320 (ii. 18, ii. 23);
p. 321 (iv. 8);
p. 322 (iv. 15)
Renan, on the meaning of Galatia in St Paul and St Luke, p. 25;
his estimate of the Epistle to Philemon, p. 384
Restoration, under Ezra, p. 119
resurrection of the body denied, p. 88, 175
Revelation; see _Apocalypse_
Robbers’ Synod, p. 65
Roman slavery, p. 387
Rome, Onesimus at, p. 378;
St Paul at, p. 32
ῥιζοῦν, ii. 7

Sabbath, observance of, by Christ and the Essenes compared, p.
170
Sabæans, p. 165
sacrifices prohibited by Essenes, p. 89, 134
Sadduceeism, p. 82
Sagaris, Bishop of Laodicea, p. 63
Samanæi, p. 154
Sampsæans, p. 137
Sarmanæ, p. 153
satisfactoriæ, sufferings of Christ regarded as, i. 25
Secundus, see _Pedanius Secundus_
Sibylline Oracle, p. 96
silence of Eusebius, p. 52 sq.;
of the New Testament about the Essenes, p. 159
slave martyrs, p. 392
slavery, Hebrew, p. 385;
Greek, p. 386;
Roman, p. 387;
St Paul’s treatment of, p. 389 sq.;
attitude of Christianity towards, p. 391 sq.;
prohibited by Essenes, p. 177;
legislation of Constantine, p. 393;
of Justinian, p. 394;
abolition of, p. 394
Socrates on Novatianism in Phrygia, p. 98
solidarity of the Church in the second century, p. 62
Sophia of Valentinus, p. 333;
Sophia Achamoth, p. 334
soteriology of the New Testament, p. 185
stadium, metaphor from the, ii. 18
Stapleton receives the Epistle to the Laodiceans as genuine, p.
366
Strabo on Buddhism, p. 153
Sunworship, p. 87, 137 sq., 149
σάββατα, ii. 16
σάρξ, τὸ σῶμα τῆς σαρκός, i. 22
Σκύθης, iii. 11
σοφία, i. 9, 28, ii. 3, iii. 16
σπλάγχνα (τὰ), iii. 12, Ph. 7, 12
στερέωμα, ii. 5
στοιχεῖα (τὰ), ii. 8
συλαγωγεῖν, ii. 8
συμβιβάζειν, ii. 2, 19
συναιχμάλωτος, iv. 10
σύνδεσμος, ii. 19, iii. 14
σύνδουλος, i. 7, iv. 7
σύνεσις, i. 9, ii. 2
συστρατιώτης, Ph. 2
σῶμα, τὸ σῶμα τῆς σαρκός, ii. 11
σωματικῶς, ii. 9

Tacitus on the earthquake at Laodicea, p. 39
Talmud, supposed etymologies of Essene in, p. 116 sq., 125 sq.;
supposed allusions to the Essenes, p. 128
Temple, avoidance of the, p. 174
Testaments, Old and New, p. 185
Testaments of the Twelve Patriarchs, on the orders of angels, i.
16
theanthropism of the New Testament, p. 185
thundering legion, p. 61
Thyatira, dyes of, p. 4
Timotheus, his position in these epistles, i. 1, Ph. 1;
‘the brother,’ i. 1
Tivoli compared with the valley of the Lycus, p. 3
travertine deposits in the valley of the Lycus, p. 3
Trimetaria, a surname of Laodicea, p. 18
Tychicus, iv. 7, p. 35, 380.
ταπεινοφροσύνη, iii. 12
τάξις, ii. 5
τέλειος, i. 28
τις (indef.), St Paul’s use of, ii. 8
τοιοῦτος ὤν, Ph. 9, 12
θέλειν, Ph. 13;
θέλειν ἐν, ii. 18
θέλημα θεοῦ, i. 1
θεμελιοῦν, i. 23
θεότης, τὸ θεῖον, ii. 9
θιγγάνειν, ii. 21
θνήσκειν, ἀποθνήσκειν, ii. 20
θριαμβεύειν, ii. 15
θυμός, iii. 8
θύρα τοῦ λόγου, iv. 3

ὕμνος, iii. 16
ὑπεναντίος, ii. 14
ὑπομονή, i. 11
ὑστερήμα, i. 24, p. 335 sq.

Valentinianism, different forms of, p. 332 sq.
Valentinians accept St Paul and St John, p. 336
Valentinus, use of pleroma by, p. 331
versions of the Epistle to the Laodiceans, Latin, p. 357;
Bohemian, German, and English, p. 363 sq.
Vethikin, p. 131

Word, the, p. 101, see _Logos_, _Christ_
Wycliffe excluded the Apocryphal Epistle to the Laodiceans from
his Bible, p. 363

Yavana or Yona, p. 152

Zeller on Essenism, p. 143 sq.
Zenda-vesta, p. 149
Zoroastrianism and Essenism, p. 149 sq.

CAMBRIDGE: PRINTED BY C. J. CLAY, M.A. AT THE UNIVERSITY PRESS.

Transcriber’s Note

Minor lapses in punctuation have been rectified. Certain other
editorial or printing errors have been noted below, and
corrected.

On p. 286, in the note on i. 12 of Colossians for ὡς ἐκλεκτοὶ
τοῦ Θεοῦ, the citation of Romans 8:33, referring to ‘God’s
elect’ was incorrect, appearing as Romans 8.3. The correction
has been made.

On p. 321. there are two separate references to footnote 537.
This seems to be intentional, and have been retained. Likewise,
on p. 343, footnote 609 is repeated. It seems most likely that
the second instance is correct, but both have been retained.

On p. 416, in the Index, the entry for ἅλας refers to iv. 5.
However, the word and its gloss appear in iv. 6.

p. 28 He recal[l]s Added.

p. 43 n. 143 coin[ci]dence Added.

p. 121 n. 339 Zeitsc[h]rift Added.

p. 199 a similar pheno[nem/men]on Transposed.

p. 213 _c. Eunom._ iv ([p. ]I.p. 292) Removed.

p. 230 The thought underlying νῦν seems Added.
[to] be this

p. 231 explaining it [as ]‘the later’ Added.

p. 323 theological con[fu]sion Added.

p. 373 n. 680 from the allied f[ro/or]m Transposed.
_Apphias_.