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                       THE EPISTLE OF JUDE
                       ABOUT A.D. 65 TO 67

                      BY WAY OF INTRODUCTION

                            THE AUTHOR

        He calls himself Judas, but this was a very common name.
In the N.T. itself we have Judas Iscariot and Judas not Iscariot
( Joh 14:22 ; also called Judas of James, son or brother,  Lu
6:6 ), Judas a brother of our Lord ( Mt 13:55 ), Judas of Galilee
( Ac 5:37 ), Judas of Damascus ( Ac 9:11 ), Judas Barsabbas ( Ac
15:22 ). The author explains that he is a "slave" of Jesus Christ
as James did ( Jude 1:1 ), and adds that he is also a brother of
James. Clement of Alexandria thinks that, like James, he
deprecated being called the brother of the Lord Jesus (as by
Hegesippus later) as claiming too much authority. Keil identifies
him with Jude the Apostle (not Iscariot), but that is most
unlikely. The Epistle is one of the disputed books of Eusebius.
It was recognized in the canon in the Third Council of Carthage
(A.D. 397). It appears in the Muratorian Canon (A.D. 170).

                     THE RELATION TO II PETER

        Beyond a doubt one of these Epistles was used by the
other, as one can see by comparing particularly  Jude 1:3-18  and
 2Pe 2:1-18 . As already said concerning II Peter, scholars are
greatly divided on this point, and in our present state of
knowledge it does not seem possible to reach a solid conclusion.
The probability is that not much time elapsed between them. Mayor
devotes a whole chapter to the discussion of the relation between
II Peter and Jude and reaches the conclusion "that in Jude we
have the first thought, in Peter the second thought." That is my
own feeling, but it is all so subjective that I have no desire to
urge the point unduly. Bigg is equally positive that II Peter
comes before Jude.

                   THE USE OF APOCRYPHAL BOOKS

        Jude (verse  Jude 1:14 ) quotes from "Enoch" by name and
says that he "prophesied." What he quotes is a combination of
various passages in the Book of Enoch as we have it now. It used
to be held that part of Enoch was later than Jude, but Charles
seems to have disproved that, though the book as we have it has
many interpolations. Tertullian wanted to canonise Enoch because
of what Jude says, whereas Chrysostom says that the authenticity
of Jude was doubted because of the use of Enoch. In verse  Jude
1:9  there seems to be an allusion to the _Assumption of Moses_,
another apocryphal book, but it is the use of "prophesied" in
verse  Jude 1:14  about Enoch that gave most offence. It is
possible, of course, that Jude did not attach the full sense to
that term.

                            THE STYLE

It is terse and picturesque, with a fondness for triplets. The
use of the O.T. is very much like that in II Peter. Alford notes
that it is impassioned invective with epithet on epithet, image
on image. Bigg remarks on the stern and unbending nature of the
author, with no pathos and a harsh view of things and with
frequent use of Pauline phraseology. There are some fifteen words
not in the rest of the N.T. The grammar is less irregular than
that of II Peter. There is often a poetic ring in his words.

                           THE PURPOSE

        The author undoubtedly has the Gnostics in mind and is
seeking to warn his readers against them, as is true of II Peter.
This same purpose appears in the Johannine Epistles, as was true
also of Colossians, Ephesians, the Pastoral Epistles.

                           THE READERS

        Of this we know nothing at all. Dr. Chase believes that
the Epistle was sent to Antioch in Syria. That may be true,
though it is mere conjecture. Any place or places in Asia Minor
would suit so far as we know. The readers were probably both
Jewish and Gentile Christians. Jerusalem and Alexandria are urged
as the place of composition, but of that we have no real
information.

                             THE DATE

        This really turns on the genuineness of the Epistle.
There is no clear indication of the date, for the Gnostics
described can belong to the first or to the second century. If it
was used by II Peter, that would place it slightly before that
Epistle. The date suggested, 65 to 67 A.D., is purely
conjectural.

                      SPECIAL BOOKS ON JUDE

(Apart from those on II Peter or the Catholic Epistles)
Chase, F. H., _Jude in Hastings D B_ (1899).
Ermoni, V., _L'epitre de Jude_ (1903, in Vigoroux, Diction-
   naire de la Bible).
Georchin, B., _Der Brief Judas_ (1901).
Kasteren, J. P., _De brief uan den apostel Judas_ (1916).
Maier, F., _Der Judasbrief_ (1906).
Mayor, J. B., _The Epistle of Jude_ (in Expositor's Greek
   Testament, 1910).
Plummer, A., _St. James and St. Jude_ (Expositor's Bible).
Rampf, M. F., _Der Brief Juda_ (1854).
Stier, R., _Der Brief Judas, des Bruders des Herrn_ (1850).
Wandel, G., _Der Brief des Judas_ (1898).

經文:

猶大書 1:1-1:1

註釋:

 {Servant} (doulos). Precisely as James ( Jas 1:1 ), only
James added kuriou (Lord). {Brother of James} (adelphos
Iak(9362)ou). Thus Jude identifies himself. But not the "Judas of
James" ( Lu 6:16  Ac 1:13 ). {To them that are called}
(	ois--kl(8874)ois). But this translation (treating kl(8874)ois as a
substantive like  Ro 1:6  1Co 1:24 ) is by no means certain as
two participles come in between 	ois and kl(8874)ois. Kl(8874)ois
may be in the predicate position (being called), not attributive.
But see  1Pe 1:1 . {Beloved in God the Father} (en the(9369) patri
(8867)ap(886d)enois). Perfect passive participle of agapa(935c), but no
precise parallel to this use of en with agapa(935c). {Kept for
Jesus Christ} (I(8873)ou Christ(9369) tet(8872)(886d)enois). Perfect passive
participle again with dative, unless it is the instrumental,
"kept by Jesus Christ," a quite possible interpretation.

經文:

猶大書 1:2-1:2

註釋:

 {Be multiplied} (pl(8874)hunthei(885c)). First aorist passive
optative of pl(8874)hun(935c) as in  1Pe 1:2  2Pe 1:2 .

經文:

猶大書 1:3-1:3

註釋:

 {Beloved} (agap(8874)oi). As in  3Jo 1:2 . {All diligence}
(p(8373)an spoud(886e)). As in  2Pe 1:5 . {Of our common salvation}
(peri t(8873) koin(8873) h(886d)(936e) s(9374)(8872)ias). See this use of koinos
(common to all) in  Tit 1:4  with pistis, while in  2Pe 1:1  we
have isotimon pistin, which see. {I was constrained} (anagk(886e)
eschon). "I had necessity" like  Lu 14:18  Heb 7:27 . {To
contend earnestly} (epag(936e)izesthai). Late and rare (in
Plutarch, inscriptions) compound, here only in N.T. A little
additional (epi) striving to the already strong ag(936e)izesthai
(ag(936e) contest). Cf.  1Ti 6:12  ag(936e)izou ton kalon ag(936e)a. {For
the faith} (	(8869)--pistei). Dative of advantage. Here not in the
original sense of trust, but rather of the thing believed as in
verse  20  Ga 1:23  3:23  Php 1:27 . {Once for all delivered}
(hapax paradotheis(8869)). First aorist passive participle feminine
dative singular of paradid(936d)i, for which see  2Pe 2:21 . See
also  2Th 2:15  1Co 11:2  1Ti 6:20 .

經文:

猶大書 1:4-1:4

註釋:

 {Are crept in} (pareisedu(8873)an). Second aorist passive
indicative of pareisdu(935c) (-n(935c)), late (Hippocrates, Plutarch,
etc.) compound of para (beside) and eis (in) and du(935c) to
sink or plunge, so to slip in secretly as if by a side door, here
only in N.T. {Set forth} (progegrammenoi). Perfect passive
participle of prograph(935c), to write of beforehand, for which verb
see  Ga 3:1  Ro 15:4 . {Unto this condemnation} (eis touto to
krima). See  2Pe 2:3  for krima and ekpalai. Palai here
apparently alludes to verses  14,15  (Enoch). {Ungodly men}
(asebeis). Keynote of the Epistle (Mayor), in  15  again as in
 2Pe 2:5  3:7 . {Turning} (metatithentes). Present active
participle of metatith(886d)i, to change, for which verb see  Ga
1:6 . For the change of "grace" (charita) into "lasciviousness
(eis aselgeian) see  1Pe 2:16  4:3  2Pe 2:19  3:16 . {Our only
Master and Lord} (	on monon despot(886e) kai kurion h(886d)(936e)). For the
force of the one article for one person see on 氧Pe 1:1|. For
despot(886e) of Christ see  2Pe 2:1 . {Denying} (arnoumenoi). So
 2Pe 2:1 . See also  Mt 10:33  1Ti 5:8  Tit 1:16  1Jo 2:22 .

經文:

猶大書 1:5-1:5

註釋:

 {To put you in remembrance} (hupomn(8873)ai). See  2Pe 1:12 
hupomimn(8873)kein (present active infinitive there, first aorist
active infinitive here). {Though ye know all things once for all}
(eidotas hapax panta). Concessive perfect (sense of present)
active participle as in  2Pe 1:12 , but without kaiper. {The
Lord} (kurios). Some MSS. add I(8873)ous. The use of kurios
here is usually understood to mean the Lord Jesus Christ, as
Clement of Alex. (_Adumbr_. p. 133) explains,  Ex 23:20 , by ho
mustikos ekeinos aggelos I(8873)ous (that mystical angel Jesus). For
the mystic reference to Christ see  1Co 10:4,9  Heb 11:26 . Some
MSS. here add 	heos instead of I(8873)ous. {Afterward} (	o
deuteron). Adverbial accusative, "the second time." After having
saved the people out of Egypt. {Destroyed} (ap(936c)esen). First
aorist active indicative of apollumi, old verb, to destroy.
{Them that believed not} (	ous m(8820)pisteusantas). First aorist
active articular participle of pisteu(935c). The reference is to  Nu
14:27-37 , when all the people rescued from Egypt perished except
Caleb and Joshua. This first example by Jude is not in II Peter,
but is discussed in  1Co 10:5-11  Heb 3:18-4:2 .

經文:

猶大書 1:6-1:6

註釋:

 {And angels} (aggelous de). The second example in Jude, the
fallen angels, accusative case after 	et(8872)(886b)en (perfect active
indicative of 	(8872)e(935c), for which verb see  2Pe 2:4,7 ) at the end
of the verse (two emphatic positions, beginning and end of the
clause). {Kept not} (m(8820)t(8872)(8873)antas). First aorist active
participle with negative m(885c), with play on "kept not" and "he
hath kept." {Principality} (arch(886e)). Literally, "beginning,"
"rule," (first place of power as in  1Co 15:24  Ro 8:38 ). In  Ac
10:11  it is used for "corners" (beginnings) of the sheet. In
 Eph 6:12  the word is used for evil angels. See  De 32:8 . Both
Enoch and Philo (and Milton) discuss the fallen angels. {But
left} (alla apolipontas). Second aorist active participle of
apoleip(935c), old verb, to leave behind ( 2Ti 4:13,20 ). {Their own
proper habitation} (	o idion oik(8874)(8872)ion). Old word for
dwelling-place (from oik(8874)(8872), dweller at home, from oikos),
in N.T. only here and  2Co 5:2  (the body as the abode of the
spirit). {In everlasting bonds} (desmois aidiois). Either
locative (in) or instrumental (by, with). Aidios (from aei,
always), old adjective, in N.T. only here and  Ro 1:20  (of God's
power and deity). It is synonymous with ai(936e)ios ( Mt 25:46 ).
Mayor terms aidios an Aristotelian word, while ai(936e)ios is
Platonic. {Under darkness} (hupo zophon). See  2Pe 2:4  for
zophos. In Wisd. 17:2 we find desmioi skotous (prisoners of
darkness). {Great} (megal(8873)). Not in  2Pe 2:9 , which see for
discussion.

經文:

猶大書 1:7-1:7

註釋:

 2Pe
2:6 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Pe
2' or engs='2Pe
2'
經文:

猶大書 1:8-1:8

註釋:

 {Yet} (mentoi). See  Joh 4:27 . In spite of these warnings.
{In like manner} (homoi(9373)). Like the cities of the plain.
{These also} (kai houtoi). The false teachers of verse  4 . {In
their dreamings} (enupniazomenoi). Present middle participle of
enupniaz(935c), to dream (from enupnion dream,  Ac 2:17 , from
en and hupnos, in sleep), in Aristotle, Hippocrates,
Plutarch, papyri, LXX ( Joe 2:28 ), here only in N.T. Cf.  Col
2:18 . {Defile} (miainousin). Present active indicative of
minain(935c), old verb, to stain, with sin ( Tit 1:15 ) as here.
 2Pe 2:10  has miasmou. {Set at nought} (athetousin). Present
active indicative of athete(935c), to annul. Both kuriot(8873)
(dominion) and doxai (dignities) occur in  2Pe 2:10 , which see
for discussion.

經文:

猶大書 1:9-1:9

註釋:

 {Michael the archangel} (ho Michael ho archaggelos).
Michael is mentioned also in  Da 10:13,21  12:1  Re 12:7 .
Archaggelos in N.T. occurs only here and  1Th 4:16 , but in  Da
10:13,20  12:1 . {Contending with the devil} (	(9369) diabol(9369)
diakrinomenos). Present middle participle of diakrin(935c), to
separate, to strive with as in  Ac 11:2 . Dative case diabol(9369).
{When he disputed} (hote dielegeto). Imperfect middle of
dialegomai as in  Mr 9:34 . {Concerning the body of Moses}
(peri tou M(9375)se(9373) s(936d)atos). Some refer this to  Zec 3:1 ,
others to a rabbinical comment on  De 34:6 . There is a similar
reference to traditions in  Ac 7:22  Ga 3:19  Heb 2:2  2Ti 3:8 .
But this explanation hardly meets the facts. {Durst not bring}
(ouk etolm(8873)en epenegkein). "Did not dare (first aorist active
indicative of 	olma(935c)), to bring against him" (second aorist
active infinitive of epipher(935c)). {A railing accusation} (krisin
blasph(886d)ias). "Charge of blasphemy" where  2Pe 2:11  has
"lasph(886d)on krisin." Peter also has para kuri(9369) (with the
Lord), not in Jude. {The Lord rebuke thee} (epitim(8873)ai soi
kurios). First aorist active optative of epitima(935c), a wish
about the future. These words occur in  Zec 3:1-10  where the
angel of the Lord replies to the charges of Satan. Clement of
Alex. (_Adumb. in Ep. Judae_) says that Jude quoted here the
_Assumption of Moses_, one of the apocryphal books. Origen says
the same thing. Mayor thinks that the author of the _Assumption
of Moses_ took these words from Zechariah and put them in the
mouth of the Archangel Michael. There is a Latin version of the
_Assumption_. Some date it as early as B.C. 2, others after A.D.
44.

經文:

猶大書 1:10-1:10

註釋:

 {Whatsoever things they know not} (hosa ouk oidasin). Here
 2Pe 2:12  has en hois agnoousin. The rest of the sentence is
smoother than  2Pe 2:12 . {Naturally} (phusik(9373)). Here only in
N.T.  2Pe 2:12  has gegenn(886d)ena phusika. Jude has the article
	a with aloga z(9361) and the present passive phtheirontai
instead of the future passive phthar(8873)ontai.

經文:

猶大書 1:11-1:11

註釋:

 2Pe
2:15 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Pe
2' or engs='2Pe
2'
經文:

猶大書 1:12-1:12

註釋:

 1Co
11:17-34 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '1Co
11' or engs='1Co
11'
經文:

猶大書 1:13-1:13

註釋:

 {Wild waves} (kumata agria). Waves ( Mt 8:24 , from
kue(935c), to swell) wild (from agros, field, wild honey  Mt 3:4 )
like untamed animals of the forest or the sea. {Foaming out}
(epaphrizonta). Late and rare present active participle of
epaphriz(935c), used in Moschus for the foaming waves as here. Cf.
 Isa 57:20 . {Shame} (aischunas). Plural "shames" (disgraces).
Cf.  Php 3:19 . {Wandering stars} (asteres plan(8874)ai). "Stars
wanderers." Plan(8874)(8873), old word (from plana(935c)), here alone in
N.T. Some refer this to comets or shooting stars. See  Isa 14:12 
for an allusion to Babylon as the day-star who fell through
pride. {For ever} (eis ai(936e)a). The rest of the relative clause
exactly as in  2Pe 2:17 .

經文:

猶大書 1:14-1:14

註釋:

 {And to these also} (de kai toutois). Dative case, for
these false teachers as well as for his contemporaries. {Enoch
the seventh from Adam} (hebdomos apo Adam Hen(9363)h). The
genealogical order occurs in  Ge 5:4-20 , with Enoch as seventh.
He is so termed in Enoch 60:8; 93:3. {Prophesied}
(eproph(8874)eusen). First aorist active indicative of
proph(8874)eu(935c). If the word is given its ordinary meaning as in
 1Pe 1:10 , then Jude terms the Book of Enoch an inspired book.
The words quoted are "a combination of passages from Enoch"
(Bigg), chiefly from Enoch 1:9. {With ten thousand of his holy
ones} (en hagiais muriasin autou). "With (en of
accompaniment,  Lu 14:31 ) his holy ten thousands" (murias
regular word, feminine gender, for ten thousand,  Ac 19:19 ,
there an unlimited number like our myriads,  Lu 12:1 ).

經文:

猶大書 1:15-1:15

註釋:

 {To execute judgment} (poi(8873)ai krisin). "To do justice."
{To convict} (elegxai). First aorist (effective) active
infinitive like poi(8873)ai before it. {Ungodly} (asebeis). See
verse  4  and end of this verse. {Of ungodliness} (asebeias).
Old word as in  Ro 1:18 , plural in  Jude 1:18  as in  Ro 11:26 .
{Which} (h(936e)). Genitive by attraction from ha (cognate
accusative with (8873)eb(8873)an, old verb, to act impiously, here
alone in N.T. save some MSS. in  2Pe 2:6 ) to agree with the
antecedent erg(936e) (deeds). {Hard things} (skl(8872)(936e)). Harsh,
rough things as in  Joh 6:60 . {Which} (h(936e)). Genitive by
attraction from ha (object of elal(8873)an, first aorist active
indicative of lale(935c)) to the case of the antecedent skl(8872)(936e).
Four times in this verse as a sort of refrain asebeis (twice),
asebeias, (8873)eb(8873)an.

經文:

猶大書 1:16-1:16

註釋:

 {Murmurers} (goggustai). Late onomatopoetic word for
agent, from gogguz(935c) ( Mt 20:11  1Co 10:10 ) in the LXX ( Ex
16:8  Nu 11:1,14-29 ). {Complainers} (mempsimoiroi). Rare word
(Isocrates, Aristotle, Plutarch) from memphomai to complain and
moira lot or fate. Here alone in N.T. {Lusts} (epithumias).
As in  2Pe 3:3 . {Swelling} (huperogka). So in  2Pe 2:18  (big
words). {Showing respect of persons} (	haumazontes pros(9370)a).
Present active participle of 	haumaz(935c) to admire, to wonder at.
Nowhere else in N.T. with pros(9370)a, but a Hebraism (in  Le
19:15  Job 13:10 ) like lambanein pros(9370)on ( Lu 20:21 ) and
lepein pros(9370)on ( Mt 22:16 ) and prosop(936c)empte(935c) ( Jas 2:9 ).
Cf.  Jas 2:1 . {For the sake of advantage} ((9370)heleias charin).
To themselves. See also verse  11 . The covetousness of these
Gnostic leaders is plainly shown in  2Pe 2:3,14 . For charin as
preposition with genitive see  Eph 3:1,14 .

經文:

猶大書 1:17-1:17

註釋:

 {Remember ye} (humeis mn(8873)th(8874)e). First aorist passive
(deponent) imperative of mimn(8873)k(935c) with genitive 
(886d)at(936e)
(words). In  2Pe 3:2  we have the indirect form (infinitive
mn(8873)th(886e)ai). The rest as in II Peter, but in simpler and more
exact structure and with the absence of 	(936e) hagi(936e) proph(8874)(936e)
(the holy prophets).

經文:

猶大書 1:18-1:18

註釋:

 {How that} (hoti). Declarative hoti as in verse  5 . See
discussion of  2Pe 3:3  for differences, no en empaigmon(8869) here
and no 	(936e) asebei(936e) there.

經文:

猶大書 1:19-1:19

註釋:

 {They who make separations} (hoi apodiorizontes). Present
active articular participle of the double compound apodioriz(935c)
(from apo, dia, horiz(932c) horos, boundary, to make a horizon),
rare word, in Aristotle for making logical distinctions, here
only in N.T. Dioriz(935c) occurs in  Le 20:24  and aphoriz(935c) in  Mt
25:32 , etc. See haireseis in  2Pe 2:1 . {Sensual}
(psuchikoi). Old adjective from psuch(885c) as in  1Co 2:14  15:44  Jas 3:15 . Opposed to pneumatikos. Not used by Peter.
{Having not the Spirit} (pneuma m(8820)echontes). Usual negative
m(885c) with the participle (present active of ech(935c)). Probably
pneuma here means the Holy Spirit, as is plain in verse  20 .
Cf.  Ro 8:9 .

經文:

猶大書 1:20-1:20

註釋:

 {Building up} (epoikodomountes). Present active participle
of epoikodome(935c), old compound with metaphor of a house
(oikos), common in Paul ( 1Co 3:9-17  Col 2:7  Eph 2:20 ). {On
your most holy faith} (	(8869) hagi(9374)at(8869) hum(936e) pistei). For the
spiritual temple see also  1Pe 2:3-5 . See pistis (faith) in
this sense (cf.  Heb 11:1 ) in  2Pe 1:5  with the list of graces
added. A true superlative here hagi(9374)at(8869), not elative.
{Praying in the Holy Spirit} (en pneumati hagi(9369)
proseuchomenoi). This is the way to build themselves up on their
faith.

經文:

猶大書 1:21-1:21

註釋:

 {Keep yourselves} (heautous t(8872)(8873)ate). First aorist active
imperative (of urgency) of 	(8872)e(935c). In verse  1  they are said to
be kept, but note the warning in verse  5  from the angels who
did not keep their dominion. See also  Jas 1:27 . In  Php 2:12 
both sides (human responsibility and divine sovereignty are
presented side by side). {Looking for} (prosdechomenoi).
Present middle participle of prosdechomai, the very form in
 Tit 2:13 . The same idea in prosdok(936e)tes in  2Pe 3:14 .

經文:

猶大書 1:22-1:22

註釋:

 {And on some} (kai hous men). Demonstrative plural of hos
men--hos de (hous de, below), not the relative hous, but by
contrast (men, de). So  Mt 13:8 . {Have mercy} (ele(8374)e).
Present active imperative of elea(935c) (rare form in  Ro 9:16  also
for the usual elee(935c)  Mt 9:27 ). But A C read elegchete,
refute, in place of eleate. The text of this verse is in much
confusion. {Who are in doubt} (diakrinomenous). Present middle
participle of diakrin(935c), in the accusative case agreeing with
hous men, though K L P have the nominative. If the accusative
and eleate is read, see  Jas 1:6  for the idea (doubters). If
elegchete is read, see  Jude 1:9  for the idea (disputers).

經文:

猶大書 1:23-1:23

註釋:

 {And some save} (hous de s(937a)ete). B omits hous de.
{Snatching them out of the fire} (ek puros harpazontes).
Present active participle of harpaz(935c), old verb, to seize.
Quotation from  Am 4:11  and  Zec 3:3 . Cf.  Ps 106:18 . Firemen
today literally do this rescue work. Do Christians? {And on some
have mercy with fear} (hous de ele(8374)e en phob(9369)). In fear "of
the contagion of sin while we are rescuing them" (Vincent). For
this idea see  1Pe 1:17  3:15  2Co 7:1  Php 2:12 . {Spotted}
(espil(936d)enon). Perfect passive participle of spilo(935c), late and
common verb (from spilos, spot,  2Pe 2:13 ), in N.T. only here
and  Jas 3:6 .

經文:

猶大書 1:24-1:24

註釋:

 {From stumbling} (aptaistous). Verbal from ptai(935c), to
stumble ( Jas 3:2  2Pe 1:10 ), sure-footed as of a horse that
does not stumble (Xenophon), and so of a good man (Epictetus,
Marcus Antoninus). {Before the presence of his glory}
(katen(9370)ion t(8873) dox(8873) autou). Late compound preposition (kata,
en, (9370)s), right down before the eye of his glory as in  Eph
1:4 . Cf.  Mt 25:31-33  Col 1:22 , where Paul has parast(8873)ai
like st(8873)ai here (first aorist active infinitive) and also
am(936d)ous as here, but am(936d)(8874)os in  2Pe 3:14 . {In exceeding
joy} (en agalliasei). See  Lu 1:14 .

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