τς a> εἴγε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ Θεοῦ τῆς δοθείσης μοι εἰς ἡμᾶς: if so be that ye did hear of the dis- pensation of the grace of God that was given me to you-ward. The comp. par- ticle εἴγε, or εἴ ye (according to LTrWH), makes a supposition which is taken for granted, = “if, indeed, as I may assume”. Whether the certainty of the assumption is in the particle itself or is derived from the context is still debated among gram- marians. Some hold that in this case as in others the yé simply strengthens the force of the simple particle, while others think that this 15 its significance, if not in every instance, at least in a consider- able number of occurrences; cf. Mey. and Ell., in loc.; Win.-Moult., p. 561; Baumlein, Partikeln, p. 64. ere it
Ι πτΔ4.
303.
τοῦ θεοῦ] τῆς δοθείσης μοι ᾿ εἰς ὑμᾶς, 3. ὅτι 2 ἕ κατὰ ὅ ἀποκάλυψιν f= ch. i. 19
" ἐγνωρίσθη ὃ μοι τὸ ' μυστήριον, καθὼς "πρὸς ὃ δύνασθε " ἀναγινώσκοντες “ νοῆσαι τὴν ἢ σύνεσίν μου “ ἐν τῷ
reff, ik=here only; Rom. xv. 4; Gal. iii. 1 Acts xxvi. 28,29; see 1 Pet. v.12. 2 Cor. i. 13.
i. 9; Col. 1. ο, ii. 2; 2 Tim. ii. 7. q (Ch. i. 15); 2
3, Jude 4 only; 1 Macc. x. 36. m= Luke xii. 47; 2 Cor. v. 10; Gal. ii, 14. ο Matt. xxiv. 15; Rom. i. 20; 1 Tim. i.
᾿ reff. Ἐπροέγραψα έν | ὀλίγῳ, 4. ¢(Rom.xvi. 25); Gal. ii. 2 only. hi Ch. 1,9 l=here only; n Matt. xii. 3; 7; 2 Tim. ii. 7. p=Luke ii. 47; 1 Cor. Chron. xxxiv. 12; Neh. xiii. 7; 3 Esdr. i. 33.
1τ.θεου inserted before της χαριτος D* D°EFG, d, e, g, Goth. ; for του θεου, του
Χριστου P; αντον A.
2 ort om, BFG, d, e, Victorin., Ambrst., etc. %eyvwptoe D?EKL, Eth., Dam., Theophyl., Oec., etc.; εγνωρισθ ABCD*FGP εγνωρ γνωρισθη ὃν
Ότο τη 22, στ, δη, 75, 80. τοῦ, 177, Vue.
introduces a polite reminder of what these Ephesians certainly had heard— “a gentle appeal, expressed in a hypo- thetical form, and conveying the hope that his words had not been quite for- gotten” (Ell.). On οἰκονομίαν, which means the dispensation, the arrangement made in the matter of something, not ‘‘ the apostclic office” (Wiesel.), see under i. το. The τῆς χάριτος is the gen. objecti or that of “the point of view” (EIll.) = the arrangement or disposition in respect of the grace of God. The χάρις itself is not the afostolic office (Est.), but the gift of grace that selected Paul and qualified him for that office; and so it (not the οἰκονομία, but the χάρις) is described as δοθείσης, given. The εἰς ὑμᾶς, admirably rendered by the AV “(ο you-ward,” de- notes the “ethical direction” (EIll.) of the gift of grace—the fact that it was bestowed on Paul not for his own sake, but_with a view to their position.
er. 3, ὅτι κατὰ ἀποκάλυψιν ἐγνώ- oe μοι τὸ μυστήριον: how that by way of revelation he made known (was made known) to me the mystery. The ὅτι is omitted by BD-lat., Ambros., etc., and is bracketed by L and WH, but is retained by most. The ἐγνώρισε of the TR (sup- ported by D®KL, etc.) must give place to ἐγνωρίσθη, which is the reading of BNACD'F 17, Lat., Syr., Copt., etc., and ( is adopted by LTTrWHRV. On μυσ- τήριον see under i. 9. Here it is the particular μυστήριον or ‘‘secret” of the admission of the Gentiles on equal terms with the chosen people—a disclosure of the Divine purpose which so often calls forth Paul’s adoring wonder. The sen- tence explains and develops the preced- ing statement, giving what they heard (ἠκούσατε) of the peculiar dispensation made by God with Paul; and the promi- nent thing here, as indicated by the emphatic position of kata ἀποκάλυψιν, is the way in which the “ mystery” was