Vil.
6 *dyapos " μεριμνᾷ τὰ τοῦ ὁ δὲ
δὲ "γαμήσας ” µεριμνᾷ τὰ 34. α µεμέρισται” ἡ γυνὴ 2
ς Αα A >
η *ayapos " μεριμνᾷ τὰ τοῦ Κυρίου, ἵνα ᾖ ἁγία Δ , 4, ς Xe , a > ‘ ον
καὶ πνεύματι Ἱ: ἡ δὲ “γαμήσασα " μεριμνᾷ τὰ τοῦ
33; Rom. viii. 8, χν. i. ff.; (ᾳ]. i. 10; 1 Th. ii. 4, 15, iv. 1; 2 Tim. ii. 4. d In this sense, see i. 13; diff. in ver. 17.
e See ver. 25.
Om. και DcGKL, etc.
Om. και D*, etc., codd.
(3) ηγννη η αγαµος και η παρθενος (μεριμνᾳ), BP 46, 73, four other So Ττ., W.H
., R.V. marg.
Ἠ Yuvn και η παρθενος η αγαμος (µεριμνα), NADGEL, etc., latt. syrr. (? Western
and Syrian). R.V. ἐχέ., El., Nestle.
[NAFb 17 write η ayapos after both γυνη and παρθενος.] So Tisch., See, on punctuation, note below.
The text here adopted reads: (33) pepipvg τα του κοσµον, πως αρεσῃ τῳ κοσµῳ,
και µεμερισται.
(34) και η Ύννη η ayapos και η παρθενος µεριμναᾳ τα του κυριου
κ.τ.λ. See Heinrici’s conjecture, stated below.
3 Om. και ADI?P 17, 37, syr8ch- cop.
soul’s emotions and external conditions; ‘be latter he would have described as a thing indifferent, the former as a de- fect: wav μὲν yap πάθος apaptia”’ (Plut., Vivt. Mor., το). ‘Summa est, Christiani hominis animum rebus ter- renis non debere occupari, nec in illis conquiescere: sic enim vivere nos oportet, quasi singulis momentis migran- dum sit e vita” (Cv.).—as ph ἔχοντες x.T.A., not like, in the manner of, but “ with the feeling of those who have not,”’ etc., ὡς with ptp. implying subjective attitude—a limitation “proceeding from the mind of the speaking or acting sub- ject” (Bm., p. 307); cf. ver. 25 and note. ---ἁγοράζοντες (marketing) gives place in the negative to κατέχοντες, possessing, holding fast (cf. 2 Cor. vi. 10).—Xpdopar governs acc. occasionally in late Gr.; the case of τὸν κόσμον may be influenced by καταχρώµενοι, with which cl. authors admit the acc. The second vb. (with dat. in ix. 18) is the intensive of the first —to use to the full (use up); not to mis- use—a meaning lexically valid, but in- appropriate here. ‘‘Abuse” had both meanings in older Eng., like the Lat. abutor; it appears in Cranmer’s Bible with the former sense in Col. ii. 22.
A reason for sparing use of the world lies in its transitory form, 31b—a sentence kindred to the declaration of νετ. 29a.—
4+ (cwp., πν.), SABP 17, 37, 46.
σχῆμα (cf. iv. 6, and other parls.) denotes phenomenal guise —habitus, fashion — as distinguished from µορφή, proper and essential shape: see the two words in Phil. ti. 6 ff., with the discussions of Lt. and Gifford ad loc. “The world” has a dress suited to its fleeting existence. ---παράγει affirms “not so much the present actual fact, as the inevitable issue; the σχῆμα of the world has no enduring character” (El.); ‘its fascina- tion is that of the theatre” (Ed.); cf. 1 John ii. τ7. The Ap. is thinking not of the fabric of nature, but of mundane human life—the world of marryings and
marketings, of feasts and funerals.
Then what this world to thee, my heart?
Its gifts nor feed thee nor can bless. Thou hast no owner's part in all its feetingness. —J. H. Newman. Vv. 32-34. θέλω δὲ ὑμᾶς κ.τ.λ. (cf. 7): “But I want you to be unanxious (ἆμε- pipvous);” cf. φείδοµαι, ver. 28. This is the reason why P. labours the advice of this section; see our Lord’s dehorta- tions from 4 μέριμνα τοῦ αἰῶνος in Matt. vi. 25-34 and xili. 22.—Vv. 3420-34 de- scribe, not without a touch of humour, the exemption in this respect of the un- married: he ‘‘is anxious in respect of the things of the Lord ’’—not “of the world, as to how he should please his wife!” After bidding the readers to be ἀμέριμνοι, Ῥ. writes μεριμνᾷ τ. τοῦ Κυρίου, with a