, the same mood of the same verb being employed to translate παροργίζειν, not only in Rom. x. 19, but even in the parallel passage Ephes. vi. 4. The word in the text of the Harclean is the same, ܬܪܓܛܙܘܢܢ
, but in the margin the alternative ܬܓܪܓܘܢ
is given. White interprets this as saying that the text is ἐρεθίζετε and the margin παροργίζετε, and he is followed by Tregelles and Tischendorf. But in this version, as in the Peshito, the former word translates παροργίζειν in Rom. x. 19, Ephes. vi. 4; while in the Peshito the latter word is adopted to render ἐρεθίζειν in 2 Cor. ix. 2 (the only other passage in the N. T. where ἐρεθίζειν occurs). In the Harclean of 2 Cor. ix. 2 a different word from either, ܚܬܚܬ
, is used. It seems tolerably clear therefore that παροργίζετε was read in the text of both Peshito and Harclean here, while ἐρεθίζετε was given in the margin of the latter. |Latin versions.|The Latin Versions seem also to have read παροργίζετε; for the Old Latin has ‘ad iram (or in iram or ad iracundiam) provocare, and the Vulgate ad indignationem provocare’ here, while both have ad iracundiam provocare in Ephes. vi. 4. The Memphitic too has the same rendering ϯϫωⲛτ in both passages. Of the earlier Greek fathers Clement, Strom. iv. 8 (p. 593), reads ἐρεθίζετε: and it is found in Chrysostom and some later writers.
Great value of B.
These examples show how singularly free B is from this passion for harmonizing, and may even embolden us to place reliance on its authority in extreme cases.
Parallel passages.