s=Acts vi. "παύομαι 1 ' εὐχαριστῶν ὑπὲρ ὑμῶν " μνείαν ὑμῶν " ποιούμενος "ἐπὶ 13 al.; - Η - ΄ δ ἢ - - Cal. το; τῶν προςευχῶν μου, 17. ἵνα ὁ "θεὸς "τοῦ κυρίου ἡμῶν ᾿Ιησοῦ χριστοῦ,
xxviii, ὁ "πατὴρ τῆς " δόξης, δῴη ὃ ὑμῖν ’ πνεῦμα " σοφίας καὶ " ἀποκαλύ-
20.
t=John xi. 41; Rom. i. 8 al. fr. aul only.
1 Pet. i. 3 only; abs., here only.
xxviii. 3; see 2 Tim. i. 7. a=ch. iii. 3.
1 ravoopat DE, Victorin.
u Rom.i.g; Phil. i. 3; 1 Thess. i. 2, iii. 6; 2 Tim. i. 3; Philem. 4. v=Rom. i. 10; 1 Thess.i. 2; Philem. 4 only. x=2 Cor. i. 3; James i, 17.
w Rom. xv. 6; 2 Cor. i. 3, xi. 31; y Acts vii. 2. z Exod.
2 Omit vpov NABD 17, 33-5-7-9) 73» 116-8, all, d, e, Goth., Hil.; text DSEKLP, vg., Syr.utr., Cop., Arm., Orig., Chrys., Thdrt., etc.
3 δω B, 63, Cyr.
intimation of a double presentation of πίστις this is awkward exceedingly. The Revisers nevertheless render it—“ the faith in the Lord Jesus which is among you, and which ye shew toward all the saints”. The insertion in any case is of early date, and the omission may have been due to the eye of some ancient scribe being deceived by the two occurrences of τήν. The grace in question, whether their love or their faithfulness, was of catholic quality, taking ali the saints for its objects.
Ver. 16. οὐ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν: cease not to give thanks for you.
he παύομαι is most naturally connected with the nearer participle. There is no reason why the remoter participle should be made the leading term, as some con- strue it, rendering it so—‘'I cease not, while giving thanks for you, to make mention,” etc. (Abbott). The verb εὖ- χαριστεῖν, which is used in later Greek both in the sense of feeling thankful and in that of giving thanks, occurs in none of the NT Epistles except in that bearing Paul’s name. In these it is found some twenty-six times. It also appears once in Revelation, twice in Acts, and more frequently in the Gospels.—pvelav ὑμῶν ποιούμενος : making mention of you. Documentary evidence is against the insertion of ὑμῶν. Though it is sup- ported by considerable authorities (D°K LP, Vulg., Syr., Boh., Orig., etc.), it has no place in BAD}, etc., and is omitted by LTTrWH and the Revisers. The subject of the μνεία, therefore, must be understood. It may be ὑμῶν, or it may rather be the preceding πίστιν and ἀγάπην. In the phrase μνείαν ποιεῖσ- θαι the noun seems to have the sense of mention. In other connections it has the sense of mindfulness (μνείαν ἔχειν τινός, 1 Thess. iii. 6) or that of remembrance (Phil. i. 3).—éwi τῶν προσευχῶν pov: in my prayers. On ἐπί as here = in see
Blass, Gram. of N. T. Greek, p. 137; Win.-Moult., p. 470; Bernh., Synt., p. 246. The local reference proper to ἐπί (as the preposition answering the question Where ?), however, is not wholly sunk in the temporal sense. See Ell, on 1 Thess, i.2. Winer takes it to express the idea of something attaching itself to something else. The word for prayer used here is one of frequent occurrence in the NT, sometimes joined with δέησις (¢.g., Eph. vi. 18; Phil. iv. 6, etc.), and sometimes with ἔντενξις as well (1 Tim.ii.1), The most general term is προσευχή =preca- tio, and that term is not used but of prayer to God. Δέησις, which can be used also of addresses to men, has the more definite sense of petitio, rogatio; while ἔντενξις, which means a falling in with, conference, conversation, and goes beyond the idea of intercession (as our AV renders it), ex- presses prayer as the converse of the soul with God, with the notion of urgency and filial confidence. See Huther and Ell. on 1 Tim. ii. 1; Win.-Moult., sub δέησις; Light. on Phil. iv. 6; Trench, Syn., sub voce.