Hebraism (see last verse), IND) IND =‘exceedingly”’ ; it cannot qualify βάρος (as the A.V. takes it) or αἰώνιον, but must go with κατεργάζεται, as above (cf. Gal. i. 13). Stanley points out that the col- location βάρος δόξης may be suggested
by the fact that the Hebrew 71 means
both “ to be heavy’ (Gen. xviii. 20, Job vi. 3) and “to be glorious” (Job xiv.
“ἢ
ν. I—2.
μενα αἰώνια. V. 1. οἴδαμεν γὰρ, ὅτι ἐὰν ἡ " ἐπίγειος ἡμῶν οἰκία τοῦ "σκήνους “καταλυθῇ, οἰκοδομὴν ] ἐκ Θεοῦ ἔχομεν, οἰκίαν “ ἀχειρο-
ποίητον, αἰώνιον ἐν τοῖς οὐρανοῖς. τὸ ! only; Wisd. ix. 15 only. 58; Col. ii. 11 only; cf. Acts xvii. 24. John xxi. 7.
e
4 2. καὶ yap ἐν τούτῳ “στενάζομεν, οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ * ἐπενδύσασθαι ἢ ἐπιποθοῦντες - Ἶ ο Matt. xxiv. 2; Mk. xiv. 58; Acts vi. 14; Gal. ii. 18, etc.
Rom. viii. 23. h Rom. i. 11; chap. ix. 14; Phil. i. 8, ii. 26; 1 Thess. iii. 6; 2 Tim. i. 4.
65
a John iii, 12; 1 Cor. XV. 40; Phil. 11, IO, iii, 19; Jas. iii. 15 only,
Ver. 4
d Mk. xiv.
f Jude 6 only. 6 Ver. 4 only; cf,
1 DEG, d, e, ἔ, g have οτι οικοδοµην.
21); cf. the ambiguity in the Latin gravitas.
Ver. 18. μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα «.7.A.: while we look not at the things which are seen (cf. chap. v. 7), but at the things which are not seen: for the things which are seen are temporal, sc., for the moment, but the things which are not seen are eternal, sc., for the ages ; cf. Rom, viii. 24, Heb. xi. 1. Wetstein quotes a good parallel to this splendid sentence from Seneca (Ep. 59): ‘Ista imaginaria sunt, et ad tempus aliquam faciem ferunt. Nihil horum stabile nec solidum est... mittamus animum ad €a, quae aeterna sunt.”
CHAPTER V.—Vv. 1-5. HIS EXPECTA- TION OF A GLORIFIED BODY HEREAFTER } AND HIS DESIRE ΤΟ SURVIVE UNTIL ΤΗΕ SECOND ADVENT.—Ver. I. οἴδαμεν yap «.7-A.: for (in explanation of iv. 17) we know, sc., we Christians (cf. Rom. vii. 14, 1 Cor. viii. 1), thatif our earthly (ἐπίγειος as contrasted with ἐπουράνιος ; see reff.) tabernacle-house be dissolved, etc. De- spite the fact that he was himself a σκηνοποιός (Acts xviii. 3), this is the only place where St. Paul employs any of the terms correlative to σκηνή. It is natural to think of the temporary charac- ter of the σκῆναι used by the Chosen People in the desert wanderings, an idea which is probably present in 2 Pet. i. 14, ἡ ἀπόθεσις τοῦ σκηνώματός μου ; but the use of σκῆνος as a depreciatory term for the ‘bodily frame” (R.V. mg.) is bor- rowed, as Field has shown, from the Pythagorean philosophy. It is the ‘* tenement house,” the ‘‘ earthen vessel ”’ (see iv. 7), and is called in Wisd. ix. 15, τὸ γεῶδες σκῆνος. καταλύειν (see reff.) is often used of the ‘‘ destruction” of a house; and the application of the word ‘dissolution’”’ for death is probably derived from this passage.—oixoSopihy ἐκ Θεοῦ κ.τ.λ.: we have (i.e., at the very moment of bodily dissolution, when the Resurrection takes place, according to the Apostle’s thought here; see Charles’ Eschatology, pp. 395, 400) a building