[46] A Syriac phrase meaning not, as is sometimes said, “The Lord cometh,” but “The Lord is come.” It was presumably an ancient formula in the prayers hailing the rise of the sun. [↑]
[47] It is difficult to reconcile this arrangement with any of the New Testament data as to the practice of the Jesuist apostles. Cp. Canon Spence, p. 91, as to “the Jewish habit of wandering from place to place.” [↑]
[48] Cp. [Mk. iii, 28–30]; [Matt. xii, 31]; [1 Thess. v, 19, 20]. [↑]
[49] The American editors have “a meal”; Canon Spence “a Love-Feast.” See his note. And cp. Jevons, Introd. to Hist. of Religion, p. 333, as to the Greek agyrtes. [↑]
[50] On this obscure passage Mr. Heron has a long note, which, however, supplies little light. Dr. Taylor notes that a “cosmic mystery” [Gr. μυστήριον κοσμικόν] is “the manifestation in the phenomenal world of a ‘mystery of the upper world,’” citing the Zohar. Canon Spence suggests that the “table” connects with the “mystery.” [↑]
[51] Gr. χριστέμπορός. Warnings of this kind are given in the Epistles of Barnabas, Ignatius, and Polycarp. See Canon Spence’s note. [↑]
[52] Note the remarkable advance in the economic provision for the preacher, clearly a later item than ch. xi. [↑]
[53] Canon Spence rightly translates: “on the Lord’s Lord’s-day.” This singular phrase is obscured by the American editors, who simply translate “the Lord’s day.” The Greek is κυριακὴν Κυρίου. It is thus clear that the expression “Lord’s day” was in Pagan use, and that the phrase “Lord’s-day of [the] Lord” was an adaptation of the standing expression to either Jewish or Jesuist use. This chapter may have belonged to the pre-Christian document. There is no allusion to the crucifixion. [↑]
[54] Here the reference is clearly to Yahweh. The document cannot have been originally written with the same title used indifferently of Yahweh and Jesus. [↑]