571
phrasis for the former. Such phrases as ὡς καί τινες τῶν καθ᾽ ὑμᾶς ποιητῶν ; the above νόμου τοῦ καθ᾽ ὑμᾶς; and τῶν κατὰ Ιουδαίους ἐθῶν (Acts xvii. 28, xviii. 15, xxvi. 3) may be thus explained ; and in later Greek κατά with an acc. is fre- quently used where the older classical Greek would have had the gen. case, ¢.g., ἡ κατὰ τὴν ἀρχὴν ἀπόθεσις = the resig- nation of government, Diod., πα. 68. So, while in the NT κατά may usually retain its distributive force, in cases where it is followed by the acc. of a personal pro- noun it may mean nothing more than the poss. adj. or the gen. of the personal pro- noun. As Buttmann points out, strictly speaking it is not so much that the case was periphrased but that the pre- positional phrase displaced the simple case”; as it was easy for the Greek language to make prepositional phrases dependent immediately upon substantives, and natural, therefore, for it in its later developments to carry this further and employ ‘‘ prepositional expressions even where the earlier language still preferred the simple case” (Gram. of N. T. Greek, p. 156; cf. Bernhardy’s Syntax, p. 241;
Win.-Moult., pp. 199, 241, 499; Blass, Gram. of N. Ὗ. Greek, p- 133). —Kkal τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους:
and your love toward all the saints. The reading is uncertain. The Received Text inserts τὴν ἀγάπην, which has the support of such authorities as \®DGKL, Syr., Boh., Lat., Copt., Goth., Thdrt., etc., and is adopted by Tisch. and Tregelles (the latter bracketing it in margin). It is regarded by WH as a Western and Syrian insertion from Col. i. 4. The τὴν ἀγάπην is omitted by BAP, 17, Orig., Cyr., Jer., etc., and is deleted by Lach., WH and RV. The documentary evidence is on the side of the omission. But the difficulty is to find in that case a suitable sense. Hort thinks that Philem. 5 fur- nishes a parallel, as it might be rendered (with RV marg.) “hearing of thy love and faith which thou hast toward the Lord Jesus and toward all the saints” But the love is expressed there. Dale would render it ‘having heard of the faith in the Lord Jesus Christ which is among you and shown toward all the saints,’ as if the point of the latter clause was the reality or manifestation of the faith. But in the Greek there is nothing corresponding to the ‘‘shown”’
The πίστις, in short, if it belongs to both clauses, must be introduced in two different aspects, as belief in the first clause and as faithfulness in the second. But in the absence of any
272