(eleven times). Here it stands for the classical μέτοικος, which never occurs in the NT, is found only once in the LXX (Jer. xx. 3) and means one who comes from one country or city and settles in another, but does not rank as a πολί or ἀστός having the right of citizenship (cf. Acts vii. 6, 29; 1 Pet.ii. 11). There is no reference to proselytes in particular (Baumg.).—éAAa συμπολῖται τῶν ἁγίων: but fellow-citizens with the saints. Most critical editors (LTTrW HRV) insert ἐστέ after ἀλλά, on the authority of ΒΝΑΘΟΓΡ, etc. The form συνπολῖται is preferred by Tisch., WH, EIll., ΑΙ, etc. The word belongs mostly to late Greek. The ἁγίων is not to be restricted to “Ap the patriarchs, or OT believers, ut is a comprehensive name for Chris- tians, the whole community of believers in Christ without distinction of Jew and Gentile. The Jewish people were once ‘the saints’ of God, and Gentiles stood outside having no part in their πολιτεία. Now all Gentile believers, like these Ephesians, form part of that greater “Israel of God (Gal. vi. 16) which con-
18--21.
299
20. ” ἐποικοδομηθέντες ἐπὶ τῷ " θεμελίῳ τῶν ἀποστόλων καὶ προφη- w Acts xx.
1 2
a μὴ y , τῶν," ὄντος "ἀκρογωνιαίου
Col. ii. 7; Jude 20 only. γι Pet. ii. 6 only; Isa. xxviii. 16.
1. προφ. om. 41, Marcion-in. Tert.
8 Omit αὐτου 3”, Copt., Orig., Victorin.
αὐτοῦ ὃ χριστοῦ “Ingod,* 21. ἐν ᾧ πᾶσα
5 32 (τες); 1 Cor. iii. 10, etc. ;
x=Rom. xy. 20; 1 Cor, iii. 10,11; 2 Tim. ii. 19; Heb, vi. 1.
2 Insert Abou DEFG, Orig., Eus., Chr.
“Rec. Ino. Xp. with CDEFGKLP, etc., d, e, g, Syr., Ps.-Just. Orig.,, Eus., Euth., Thdrt., Chr., Victorin, Jer. Ε2.40, 15.60: Χριστου Incov Ν ΑΒ 17, 39, 47, al., Vig., Goth., Copt., Orig... Thl., Ambrst., Jer. ἘΖ. 38. Aug., oft. all.
5 Rec. after πασα insert η with ΔΝΙΑΟΡ, Arm, Orig., Euth., Bas., Chr., Thdrt., εἴς, ; text &*BDEFGKL, most mss., Clem., Orig., Bas., etc.
sists of all Christians, and share in all the rights of such.—kat οἰκεῖοι τοῦ Θεοῦ: and of the household of God. So in Gal. Vi. 1Ο, πρὸς τοὺς οἰκείους τῆς πίστεως. In Greek writers of the later period οἰκεῖος is used frequently with the gens. of abstract nouns (οἰκεῖοι φιλοσοφίας, ὀλιγαρχίας, etc.) in the general sense of one closely connected with philosophy, etc., but without any specific reference either to the house of God, or to the οἰκεῖοι as forming one family. With the present case, however, it is different. The phrase οἰκεῖοι Θεοῦ naturally sug- gests the idea of members of God’s household or family (Mey.); cf. τ Tim. Iie το ΕΙΘΡ. 111: ο 5; Osx, 2ος τ' Pet. 1ν. 17.
Ver. 20. ἐποικοδομηθέντες ἐπὶ τῷ θε- µελίῳ: being built upon the foundation. From the idea of the house or household of God contained in the οἰκεῖοι Paul passes by an easy transition to that of the building of the spiritual οἶκος. The ém- in the comp. verb probably expresses the notion of building up; the second ἐπί with the dative θεμελίῳ, that of resting on the foundation—which also might have been expressed by the gen. The forms ὁ θεμέλιος and τὸ θεμέλιον both occur, the former much more frequently than the latter in Greek literature generally. The latter, however, is found frequently in the LXX, and at least once quite un- mistakably in the NT (Acts xvi. 26).— τῶν ἀποστόλων Kal προφητῶν: of the Apostles and Prophets. The omission of τῶν before προφητῶν does not neces- sarily identify the Apostles and Prophets as one and the same persons (Harl.); cf. Win.-Moult., p. 162. It indicates, how- ever, that they both belong to the same class. The gen. is variously understood as (1) the gen. of apposition =the founda- tion which ἐς or consists in the Apostles ; (2) the gen. of originating cause = the foundation laid by them; (3) the possess.