6 Heb. vi.t Εκαταβαλλόµενοι, ἀλλ᾽ οὐκ ἀπολλύμενοι: 1Ο. πάντοτε τὴν "νέκρωσιν
only; 2
Kings iii, τοῦ Κυρίου 1 ᾿Ιησοῦ 5 ἐν τῷ σώματι ὃ ' περιφέροντες, ἵνα καὶ ἡ ζωὴ
5 Rom. ἵν. τοῦ Ἰησοῦ + ἐν τῷ ὁ σώματι ἡμῶν " φανερωθῇ.
19 only;
5; Heb. ΧΙ, ΙΖ. i Mk. vi. 55; Eph. iv. 14 only; 2 Macc. vii. 27.
11. del® γὰρ ἡμεῖς
εἶ τοὶ fii. οἱ ζῶντες εἰς θάνατον παραδιδόμεθα διὰ ἸΙησοῦν, ἵνα καὶ ἡ ζωὴ τοῦ
κ Reff. ii. 14.
1 KL and the Harclean give Κνριον, but it is not found in the best authorities
and should be omitted.
2 For Ἴησον D*G, d, 6, f, g read Χριστον. 5 DEG, the Peshitto, Bohairic and Latin vss. add ηµων after σωματι.
4 6, ἃ, e, g give Ἴησον Χριστον.
ΣΝ, τ, vg. give τοις σωμασιν (adopted by Tisch.); the received text follows the bulk of the authorities ; A and the Bohairic place φανερωθῃ before ev τῳ σωματι ηµων.
5 G, f, g and the Peshitto give ει for ae.
ment is to demonstrate the Divinity of the power which directs it (cf. chap. xii. g and 1 Cor. ii. 5).
Vv. 8,9. ἐν παντὶ θλιβόμενοι κ.τ.λ. : with a sudden change of metaphor, the Apostle now thinks of himself as a soldier engaged with an apparently stronger foe, and at every moment on the point of defeat; and in four pairs of antithetical participles he describes his condition: ἐν every direction pressed hard, but not hemmed in; bewildered, but not utterly despairing ; pursued, but not forsaken (i.e., abandoned to the pursuing foe); struck down (as by an arrow; cf. Xen., Cyr., i, 3, 14 for this use of κατα- βάλλειν), but not destroyed. The general sense is much like that of Prov. xxiv. 16, Mic. vii. 5; cf. also chap. xi. 23-30. στενοχωρία is nearly always (in N.T.) coupled with θλῖψις (cf Rom. ii. 9, viii. 35, chap. vi. 4, and Isa. viii, 22, xxx. 6). With the play on words ἀπορούμενοι . ἐξαπορούμενοι, which it is difficult to re- produce in English, see on i. 13 above. The phrase ἐν παντί occurs no less than nine times again in this Epistle (see chap. Vi. 4, Vii. 5, 11, 16, viii. 7, ix. 8, 11, xi. 6, g), though only once elsewhere (1 Cor. i. 5) in St. Paul’s writings.
Vv. 10, tr. The climax of the preced- ing antithesis is now reached: '' Dying, yet living” ψ, vi. 9). πάντοτε τὴν νέκρωσιν κ.τ.λ.; always bearing about in the body the dying of Fesus, that the Life also of Fesus may be manifested in our body; for we which live are ever being delivered over to death (cf. xi. 23 below) for Fesus’ sake, that the Life also of Fesus may be peg ees in our mortal flesh. The key to the interpretation of ver. ro is to observe that ver. 11 is the
explanation of it (ἀεὶ yap κ.τ.λ.); the two verses are strictly parallel: “our mortal flesh” of ver. 11 is only a more emphatic and literal way of describing “our body” of ver. το. Hence the bearing about of the νέκρωσις of Jesus must be identical with the continual deliverance to death for His sake. Now the form νέκρωσις (see reff.) is descriptive of the process of “ mortification”; and the νέκρωσις τοῦ ᾿Ιησοῦ must mean the νέκρωσις to which He was subject while on earth (gen. subjecti). The phrase περιφέρειν τὴν νέκρωσιν τοῦ ᾿Ιησοῦ con- veys, ο, an idea comparable to that involved in other Pauline phrases, ¢.g., “to die daily" (1 Cor. xv. 31), “to
be killed all the day long” (Rom. viii..
36, a quotation from Ps. xli¥ 22), “to know the fellowship of His sufferings, becoming conformed unto His death” (Phil. iii. το), “to fill up that which is lacking of the afflictions of Christ in my