716
rGal. iii, 29. οἶδα δὲ ὅτι, ἐρχόμενος πρὸς ὑμᾶς, ἐν πληρώματι * εὐλογίας τοῦ 14; ΕΡΗ. , - AA Ay Par i.3; Heb. εὐαγγελίου τοῦ 1 Χριστοῦ ἐλεύσομαι. 30. Παρακαλῶ δὲ ὑμᾶς, dded- vi. 7; 1
- ld ~ > a A ~ A Pet. iii.g. Pol, διὰ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, καὶ διὰ τῆς ἀγάπης τοῦ
” / - a a Πνεύματος, συναγωνίσασθαί por ἐν ταῖς προσευχαῖς ὑπὲρ ἐμοῦ πρὸς τὸν Θεόν" 31. ἵνα ῥυσθῶ ἀπὸ τῶν " ἀπειθούντων ἐν τῇ ᾿Ιουδαίᾳ, καὶ
s John iii. 36; Acts ο 9 ες δ , a, ie ε > , / a“ xiv.2; Wa? ἡ διακονία µου ἡ els Ἱερουσαλὴμ εὐπρόσδεκτος γένηται τοῖς XVii. 5.
ἁγίοις: 32. ἵνα ἐν xapa ἔλθω ὃ πρὸς ὑμᾶς διὰ θελήµατος Θεοῦ, καὶ συναναπαύσωµαι ὑμῖν. 33. 6 δὲ Θεὸς τῆς εἰρήνης μετὰ πάντων
ὑμῶν. ἁμήν."
1 Om. του ευαγγελιου του SABCDF and all edd.
2 After και om. ινα with WIABCD!. διακονια BACD*3L; δωροφορια BD'F. W. and Ἡ. regard δωροφορια as a Western reading which belongs to the inferior element in B, and therefore adopt διακονια; so Tischdf. But Weiss thinks διακονια obviously suggested here by its use in 2 Cor. viii. 4, ix. 1, 12 f., and puts δωροφορια, which occurs nowhere else in the N.T., in his text. The change of it to διακονια induced, he believes, the further change of ev before ἱερουσαλημ (which is also the reading of BD!F) into ets (which is found like διακονια in ΝΑΟΙ). This argu- ment seems to have real weight, even though BDF is not always a strong com- bination of authorities.
Σεν xapa ελθω. This is the reading of BDEFGLP, and is retained by Weiss. It has the critical advantage of making it possible to understand how B could have come to omit the clause και συναναπαυσωµαι υμιν, and the exegetical advantage of properly defining the end aimed at in the prayer, which was that Paul might come with joy to Rome, not that he might refresh himself after that. W. and H. put the received text in margin, but read in text wa... ελθων .. . θεου συνναναπανσωµαι
υμ.ιν.
has κυριου Ingov; D!F Χριστου ἰησου; alii aliter.
ελθων is the reading of NAC, and these MSS. also omit και.
For θεου B Possibly the original reading
was θεληµατος alone (cf. τ Cor. xvi. 12), which has been variously supplemented. ἁαμην om. AF; ins. N$BCDLP and all edd.
and H.); or it may only mean ‘when I have secured this fruit to them as their property” (so Meyer). The ideas of “property,” ο security,” “ formality,” ‘“‘solemnity,” “finality,” are all associ- ated with σφραγίς and σφραγίζω in different passages of the N.T., and it is impossible to say which preponderated in Paul’s mind as he wrote these words. Cf. John iii. 33, vi. 27. ἀπελεύσομαι is simply abibo: the idea of departing from Jerusalem is included in it, which is not brought out in the R.V., ‘I will goon”. 8 ὑμῶν: cf. 2 Cor. i. 16. eis Σπανίαν: there is no evidence that this intention was ever carried out except the well- known passage in Clem. Rom. I. 5 which speaks of Paul as having come ἐπὶ τὸ Téppa τῆς δύσεως: an expression which, especially if the writer was a Jew, may as well mean Rome as Spain. But all the more if it was not carried out is this passage in Romans assuredly genuine ; a second-century writer would not gratuitously ascribe to an apostle
intentions which he must have knewn were never accomplished.
Ver. 29. For ἐρχόμενος ... ἐλεύ- σοµαι cf. r Cor. il. 1. ἐν πληρώματι εὐλογίας Χριστοῦ. Paul’s desire was to impart to the Romans χάρισµά τι πγευµατικόν (i. 11), and he is sure it will be satisfied to the full. When he comes he will bring blessing from Christ to
which nothing will be lacking. On πλήρωμα see xi. 12. Ver. 30. wapaxad@ δὲ ὑμᾶς. In
spite of the confident tone of ver. 20, Paul is very conscious of the uncertainties and perils which lie ahead of him, and with the δὲ he turns to this aspect of his situation. ἀδελφοὶ (which W. H. bracket) is an appeal to their Christian sympathy. διὰ τοῦ κυρίου ἡμῶν Ἰ. Χ. For διὰ in this sense see xil. 1. The Romans and Paul were alike servants of this Lord, and His name was a motive to the Romans to sympathise with Paul in all that he had to encounter in Christ’s service. διὰ τῆς ἀγάπης τοῦ πνεύματος,