6. τὸμὴὑπερβαίνεινκτλ.] a third inf. clause in apposition with ὁἁγιασμός, and parallel therefore to the two preceding clauses, the prefixed τό (see 3:3 note) leading us to look for a further explanatory statement of the truths already laid down. Ὑπερβαίνειν (ἅπ. λεγ. N.T., cf. 2 Thessalonians 1:3 note) may govern ἀδελφόν in the sense of ‘ get the better of,’ but is better taken absolutely = ‘ transgress,’ cf. Plato Rep. 2. 366 a ὑπερβαίνοντεςκαὶἁμαρτάνοντες, Eur. Alc. 1077 μὴνῦνὑπέρβαινʼ, ἀλλʼ ἐναισίμωςφέρε. In the present passage the nature of the transgression is defined by the following πλεονεκτεῖν ‘ take advantage of,’ ‘ overreach,’ any reference to unchastity lying not in the word itself, but in the context (cf. πλεονεξία, 2:5 note). The verb occurs elsewhere in the N.T. only in 2 Corinthians 2:11 (pass.) and in 7:2, 12:17 f., where, though intrans. in class. Gk., it is followed as here by a direct obj. in the acc.: cf. for the sense P.Amh. 78, 12 ff. (2./a.d.) παντοδαπῶςμ[ου] πλεονεκτῖἄνθρωποςἀ[ς]θενής (α[ὐ]θάδης, Radermacher). The gravity of the charge in the present instance is increased by the fact that it is a (Christian) ‘ brother’ who is wronged: cf. 2:10. The expression ἐντῷπράγματι has caused difficulty. In the Vg. it is rendered in negotio (Wycl. in chaffaringe, Luth. im Handel, Weizs. in Geschäften), and in accordance with this the whole clause has been taken as a warning against defrauding one’ s brother in matters of business or trade. But no other adequate ex. of πρᾶγμα in this sense in the sing. has been produced, and the words are too closely connected with what precedes and what follows (v. 7 ἀκαθαρσία) to admit of any such transition to a wholly new subject. In ἐντ. πράγματι therefore we can only find a veiled reference to ‘ the matter’ on hand, viz. sins of the flesh; cf. 2 Corinthians 7:11, and see LS. s.v. πρᾶξις 2. 3. In no case can it be rendered ‘ in any matter’ (A.V.). Of this enclitic τῳ (for τινί) there is no clear instance either in the LXX. or N.T. (WSchm. p. 71). διότιἔκδικοςΚύριοςκτλ.] The foregoing warning is now enforced by recalling the punishment which will follow upon its neglect in terms clearly suggested by Deuteronomy 32:35 (Heb.): cf. Romans 12:19, Hebrews 10:30, and for a class. parallel see Hom. Batrach. 97 ἔχειθεὸςἔκδικονὄμμα. There is no reason however why, as ordinarily in these Epp., κύριος should not be referred directly to the Lord Jesus through whom God will judge the world: cf. 2 Thessalonians 1:7 ff. and see Intr. p. 67. Ἔκδικος, elsewhere in N.T. only Romans 13:4, denoted primarily ‘ lawless,’ ‘ unjust,’ but later passed over into the meaning of ‘ avenging,’ ‘ an avenger,’ in which sense it is found in the apocr. books of the O.T. (Sap. 12:12, Sir 30:6, cf. 4Ma 15:29). In the papyri it is the regular term for a legal representative, e.g. P.Oxy. 261, 14 f. (1./a.d.) where a certain Demetria appoints her grandson Chaeremon ἔγδικονἐπίτεπάσηςἐξουσίας ‘ to appear for her before every authority’ : see further Gradenwitz Einführung 1. p. 160, and for a similar use in the inscriptions = ‘ advocatus’ (cf. Cic. ad Fam. 13:56) see Michel Recueil 459, 19 f. (2./b.c.) ὑπέμεινενἑκουσίως [ἔκ]δικος. Seeberg (Der Katechismus der Urchristenheit (1903) p. 10 f.) points to this verse as a proof of a traditional catalogue of sins lying at the basis of the Pauline lists, for though only two sins are directly mentioned here, judgment takes place περὶπάντωντούτων. προείπαμεν] Cf. 3:4 note, and for the aor. in -α see WH.2 Notes p. 171 f., WSchm. p. 111 f. διεμαρτυράμεθα] Διαμαρτύρομαι, a word of Ionic origin (Nägeli p. 24) and stronger than the simple μαρτύρομαι (2:11), is used of solemnly testifying in the sight of God (ἐνώπιοντ. θεοῦ) in 1 Timothy 5:21, 2 Timothy 2:14; 2 Timothy 4:1, the only other passages in the Pauline writings where it occurs. It is found frequently in the LXX. in this sense (e.g. Deuteronomy 4:26; Deuteronomy 8:19; Deuteronomy 8:1 Regn. 8:9), and is used absolutely by St Luke as here in Luke 16:28, Acts 2:40; cf. also Hebrews 2:6. Calv.: ‘Obtestati sumus: tanta enim est hominum tarditas, ut nisi acriter perculsi nullo divini iudicii sensu tangantur.’