[62]The inscriptions (Ditt., Syll., 587268) use the word for the first fruits to Demeter and Kore, but James Hope Moulton and George Milligan, Vocabulary of the Greek Testament (New York: George H. Doran Co., 1915), p. 54, give many examples from the papyri and the inscriptions where “gift” or “sacrifice” seems sufficient.
[63]J. Rendel Harris, “The Elements of a Progressive Church,” Present Day Papers, May, 1901.
[64]Taylor, op. cit., p. 63.
[65]The Hebrew (Psalm 82:2) originally had the idea of lifting the face with a view to comfort. Partiality was a subordinate development. Cf. H. St. John Thackeray, Grammar of the Old Testament Greek According to the Septuagint (New York: G. P. Putnam’s Sons, 1909), pp. 43 ff. The Greek idiom has only the bad meaning and comes from taking off the mask. See Luke 20:21; Gal. 2:3 f. for the full idiom.
[66]Deissmann, St. Paul: A Study in Social and Religious History, loc. cit., p. 47.
[67]Ibid.
[68]The Gospel of Jesus and the Problems of Democracy (New York: Macmillan and Co., 1914), p. 46.
[69]Codex D adds to Luke 6:4: “On the same day seeing a certain man working on the Sabbath, he said to him, ‘Man, if you know what you are doing you are blessed; if you do not know you are accursed and a transgressor of the law.’” But this logion does not compare sabbath-breaking with other sins, though it does emphasize insight into the motive of the act.
[70]Maim. on Mishnah, Sanhedrin xi. 1.
[71]The article here has almost the original demonstrative force. James means the kind of faith that rests on mere assertion without works to prove it.