30---32,
θήτω ἀφ᾽ ὑμῶν σὺν πάσῃ “ κακίᾳ, 32. το. Se! Ἶ ο
χρηστοὶ, * εὐσπλαγχνοι,
ἐν χριστῷ “ ἐχαρίσατο ὑμῖν .ὃ
35; see ch. ii. 7 reff. s 1 Pet. iii. 8 only t.
Ἡ, 13. tu Col. iii. 13.
1Omit δε B 32, 47, 69, 177, lect. 14, Clem., Orig., Dam., Oec. ;
349
Ε εἰς al Nace q ere iv
ili. 8. r=(in epp.)
here only;
Luke vi. t Luke vii. 42, 43; 2 Cor. ii. 7, 10, xii. 13 ; Col.
ἑαυτοῖς καθὼς Kat ὁ θεὸς
for δε, ουν DFG,
lect. 6, 14, it. ; τε Syr., Ath. ; δε SAD°EKLP, most mss., Vulg., Copt., Sah., Syr.,
al., Chrys., Thdrt., Thl., Tert.,
Jer., al
2 For o 0. ev Xp., ο Χριστος 14, 48, 62, al., Antioch.,, Tert.; ο θεος 11, 39, Thdrt., Dam. ; ηµιν BDEKL, al., 25, Syr., Chr.-comm., Thdrt., ΤΠ.
ϑυμιν NAFGP, all d, e, f, Vulg., Copt., Sah., Goth., al.,
Thl.-marg., Oec., Tert., Ambrst.-al.
κραυγή is sometimes the cry of distress (Heb: v. 7; Rev. xxi. 4). Here it is the outcry of passion (Acts xxiii.g). καὶ βλασ- φημία: and evil speaking. Here it is obviously slanderous or injurious speech with reference to brethren (Matt. xii. 31, xv. 19; Mark iii. 28, vii. 22; Col. iii. 8; 1 Tim. vi. 4). 80 πικρία, the harsh, virulent temper, works θυμὸν καὶ ὀργήν; wrath and anger, and these again induce κραυγὴν καὶ βλασφημίαν, passionate clamour and hurtful speech. --ἀρθήτω ἀφ᾽ ὑμῶν σὺν πάσῃ κακίᾳ: be put away from you together with all malice. κακία may mean either wickedness generally (Acts vill. 22; 1 Cor. v. 8, xiv. 20; 1 Pet. ii. 16); or all-will, malignity in particular (ποσα η, σσ. οι ii. 8: Tit.) i: +3); James i. 21; 1 Pet. ii, 1). The context points to the latter here. So Wicl., Cov., Rhem., AV, RV; while Tynd. gives “ maliciousness,” and the Bish, “naughtiness’”’.
Ver. 32. γίνεσθε δὲ εἰς ἀλλήλους χρηστοί: but become ye kind one to another. The δέ is omitted by Β, ἃ,
177, Clem., etc., while οὖν is substituted for it in D'F, 114. It is bracketed by WH and by Tr marg., and is omitted by L. But it is quite in place, having its combined connecting and opposing force ; cf. on ver. 15 above. γίνεσθε (not ἐστέ), = “become ye,” or “show yourselves,” rather than “be ye”. The idea is that they had to abandon one mental con- dition and make their way, beginning there and then, into its opposite. χρησ- τοί, = kind, benignant, used of God (Luke vi. 35; Rom. ii. 4; 1 Pet. ii. 3), but here (its only occurrence in the Epistles) of mex ---εὔσπλαγχνοι : tender- hearted. There could be no better rendering. In Col. iii. 12 the same disposition is expressed by σπλάγχνα οἰκτιρμοῦ. It is only in Scripture and in eccles. Greek that the adject. conveys
Clem., Cyr., Chr.-text,
the idea of compassion (Pray. of Manass., 7; Vest. XII. Patr., Test. Zab., § ο). —xapildpevor ἑαυτοῖς: forgiving each other. Partic. co-ordinate with the χρηστοί, εὔσπλαγχνοι, denoting one special form in which the kindness and tender-heartedness were to show them- selves. χαρίζομαι means either to give graciously (Luke vii. 21; Rom. viii. 32; ers li. 9, etc.), or to forgive (Luke
+ 42; 2 Cor. bey το πώ πο» Ὁοι ii. ede iii. 13). Some adopt the former sense here (Vulg., donantes; Eras., largientes). But the second is more in harmony with the context. For the use of ἑαυτοῖς 45 = ἀλλήλοις in classical Greek (e.g., Soph., Antig., 145) see Kuhner, Greek Gram., ii., p. 497; Jelf, Greek Gram., § 54, 2. In the NT the same use prevails (1 Cor. vi. 7; Col. ill. 13, 16, etc.) The two forms are often conjoined in the same paragraph Or sentence, both in classical Greek (Xen., Mem., ii., 7, iii., 5s. ao etc.) and in the NT (as here, Col. πο απ Ῥες iver 8, δον ΤῈ there 15 Ἂν distinction between them, it is that the idea of fellowship or corporate unity is more prominent in ἑαυτοῖς ; cf. Blass, Gram. of N. T. Greek, pp. 169,170; Light. and Ell. on Col. iii. 13.---τὠ᾽:αθὼς καὶ ὁ Θεὸς ἐν Χριστῷ ἐχάρισατο ὑμῖν: even as also God in Christ forgave you. καθὼς points to the Divine example; καὶ places the two instances, the Divine and the human, over against each other; the reference and the comparison indicate the supreme reason or motive for our fulfilment of the injunction. ἐν Χριστῷ is not “ for Christ’s sake’’ (AV) or per Christum (Calv.), but “tix Christ” as in 2 Cor. v. 19; the God who forgives being the God who manifests Himself and acts in the suffering, reconciling Christ. The aor. should be rendered did forgive with Wicl., Tynd., Gen., Bish., RV (not ‘hath