6—8.
379
ar ’ μετ᾽ "εὐνοίας δουλεύοντες ὡς τῷ Kupiw! καὶ οὐκ ἀνθρώποις 2- 8.81 Cor. vii.
a 3
εἰδότες ὅτι
ὃ ἐάν τι ἕκαστος ὃ ποιήσῃ ἀγαθὸν, τοῦτο ‘ κομίσεται 4
only; 1 Macc,
ΧΙ. 53. t=2 Cor. ν. 10; Col. iii. 25 al.
1 Omit ws before τω κυριω D®EKL, al. plu., Thdrt., Dam., etc. ; insert ως SAB D*FGP, d, e, f, g, m, Vulg., Syr., Bas., Chr., etc.
Ῥανθρωπω B, Eth., Dara.
ϑέκαστος after οτι ABDEFGP, etc., d, 6, f, g, τῇ, Vulg., Copt., Arm., Petr., Bas., Euth., Dam., etc.; εκαστος before ποιηση KL, al. longe plu., Syr., Chr., Thdrt., Dam., Theophyl., Oec. ; εκαστος after ποιηση Ν ἡ, Syr.-P.; εαν τι ποιηση BL, ἆ, e, 46, 62, 115, 129, Petr., etc. ; ειδοτες οτι (prob. ο τι) εαν ποιηση 34" ; o cav ποιη SP°ADEFGP 3, 17, 31, εἴς. ; ο εαν τι εκαστος ποιηση L**, al. plu., Chr.!8°, Thdrt.,
Dam.
ἁκομισεται N*ABD*FGP (-ισηται), Petr. ; κομιειται S*D°EKL, Bas., Euth.,
Thdrt., Dam.
‘from the soul,” cf. ἐξ ὅλης τῆς ψυχῆς σου “with all thy soul,” Mark xii. 30. The ἐκ Ψυχῆς is attached by not a few σα Chrys.,, Jer... Beng., Earl, De Wette, Alf., Abb., WH) to the following clause. Tregelles, again, would attach both ἐκ ψυχῆς and μετ᾽ εὐνοίας to the ποιοῦντες TO θέλημα τοῦ Θεοῦ. But on the whole the simplest and most congru- ous connection is as it is given both in the AV andthe RV. The addition of ἐκ ψυχῆς to the ποιοῦντες τὸ θέλημα τοῦ Θεοῦ is not superfluous ; for to be true to the character of the bond-servant of Christ requires not merely the doing of God’s will, but the doing of that will ex animo. But such definition is enough, and there is no need of the further description μετ᾽ εὐνοίας. On the other hand the μετ εὐνοίας is as pertinent as an explanation of the δουλεύοντες as ἐκ ψυχῆς is as an explanation of the ποιοῦντες.
Ver. 7. μετ᾽ εὐνοίας δουλεύοντες [ὡς] τῷ Κυρίῳ καὶ οὐκ ἀνθρώποις : with good will doing service [as] to the Lord and not to men. Further explanation of what is meant by the bond-service of Christ, vzz., a service rendered with good will and as aservice to the Lord Himself, not to men. per’ εὐνοίας means not simply with readi- ness, but with the disposition that wishes one well. In the NT the noun occurs only here ; in 1 Cor. vii. 3 the accredited reading is not εὐνοίαν but ὀφειλήν. The TR omits ὡς before τῷ Κυρίῳ (with D’KL, etc.). Itis given, however, by ΒΑ " GP, Vulg., Syr., etc., and is rightly in- serted by LTTrWHRV. It got a place in Beza’s edition of 1598.
Ver. 8. εἰδότες ὅτι ὃ ἐάν τι ἕκαστος ποιήσῃ ἄγαθόν : knowing that whatsoever good thing each shall have done. Or, according to the text of T and WH = * knowing that each, if he shall have done
any good thing”. Participal clause sub- joining a reason or encouragement for a service rendered in sincerity, with hearty good-will, and as to the Lord Himself. The encouragement lies in their Christian knowledge of the Lord’s reward. εἰδότες, not = ‘who know” as if οἱ εἰδότες, but “seeing ye know,” ‘knowing as ye do”’. ΤΠεποιήσῃ, as followed by the κομίσεται, is best rendered “ shall have done’”’. The readings vary greatly. Passing over minor diversities, ο.5., εἰδόντες for εἰδό- τες, ἐάν Tis ἕκαστος, ὃ ἕκαστος ποιήσῃ with omission of ἐάν τι, etc., we find exceptional uncertainty in the text of the ἐὰν clause. The TR reads ὅτι ὃ ἐάν τι ἕκαστος, which is given in L? and most cursives. In that case ἐὰν is the potential ἄν, the 8 and the τι being separated by tmesis (cf. ἣν ἄν τινα καταβλάψῃ, Plato, Laws, ix., 864 Ε), and the sense being = ‘‘ whatsoever each,” etc. But in acon- siderable number of Manuscripts and Versions (ADGP, 17, 37, Vulg., Arm., etc.) we find ὅτι ἕκαστος ὃ ἂν (or ἐὰν) ποιήσῃ»; in ΑΝ”, ὅτι (probably ὅ τι) ἐὰν ποιήσῃ» while 95 inserts ὅ before ἐάν ; in L*, and one or two cursives (46, 62, 115, 129), ὅτι ἐάν τι ἕκαστος ; and in B ἃ, e, Petr, alex. can. 6, ὅτι ἕκαστος ἐάν τι ποιήσῃ. This last reading is preferred by Tisch., ed. viii.th, Alf., WH, and is placed in the margin by Lach. In this éav is the conditional particle and the sense is = ‘‘ knowing as ye do that each, if he shall have done any good thing”’, The Manuscripts constantly vary between ἄν and ἐάν. In classical Greek the con- ditional ἐάν, if, took also the contracted form ἄν, especially in Thucydides and Plato, and this possibly is the explanation of the biblical use of ἐὰν as=the potential ἄν. In any case the use of ἐὰν, attached to relative pronouns and adverbs, ὁ ἐάν,