390
πὶ gs xii. 8. v See note. μου Σ ἐν w Matt. v. 2 reff.; Acts viii. 35, x. 34 al.
Vi.
19. καὶ ὑπὲρ ἐμοῦ, ἵνα μοι δοθῇ 1 "λόγος * ἐν " ἀνοίξει τοῦ στόματός ὑ παῤῥησίᾳ " γνωρίσαι τὸ " μυστήριον τοῦ εὐαγγελίου," x Phil. i. 20; Col. ii. 15; τὸ Paul only.
yz Ch. i. ο reff.
1δοθειη, with some mss. ; 808m most MSS., mss., Vss., Ff.
2 Insert τον εναγγελιον NADEFKLP, etc., d, e, f, Vulg., Syr., Copt., etc. ; om. BFG, g, Victorin., Tert. (citing freely), Ambrst.
9; Acts i. 14, ii. 42, 46, vi. 4, vill. 13, x. 7; Rom. xii. 12, xiii. 6; Col. iv. 2) in the sense of giving heed to (e.g., τῇ προσενχῇῃ, Acts i. 14, etc.), continuing in, etc. The per- severance or stedfastness in view is in the matter of prayer, so that the “in every kind of perseverance and suppli- cation” is much the same as “in every kind of persevering supplication,” al- though in the case of a hendiadys proper the order would rather have been ἐν δεή- oe. καὶ προσκαρτερήσει.---περὶ πάντων τῶν ἁγίων: for all the saints. Thus in order to prayer of the kind described— prayer comprehensive, continuous, and moving in the domain of the Spirit of God, there must be intercession for all and watchfulness and perseverance in it. Only when we constantly pray in this way for others can we pray for ourselves ‘* with all prayer and supplication in every season in the Spirit”.
Ver. 19. καὶ ὑπὲρ ἐμοῦ: and for me. καί has here its adjunctive force, in the special form of appending the particular to the general (Win.-Moult., p. 544), = ‘‘and for me in particular”. Paul passes from the requirement of intercession for all to that of intercession for himself, and that with a view toa special gift from God, to wit, freedom of utterance in preaching. The περί of the former clause becomes ὑπέρ in the present. This suggests the existence of some distinction between the two preps., and some have attempted to show that ὑπέρ alone expresses the idea of care for one, while περί denotes a more distant relation (Harl., etc.). But it is impracticable to establish either that or any other tangible distinction. ὑπέρ may be, generally speaking, more applicable to
ersons, and περί to things. But here th are used of persons. Even in clas- sical Greek they were often used as if interchangeable (e.g., Demosth., PaAil., ii., Ῥ. 74, 35), and in later Greek, both biblical and non-biblical, they seem to have lost any distinction they once may have Ἠαὰ.-- ἵνα μοι δοθείῃ [δοθῇ] λόγος: that to me may be given utterance. The δοθείῃ of the TR rests on very slender cursive evidence ; δοθῇ is read by BRAD EFGKLP, etc., and must be substituted.
A few authorities place μοι a, 7 (99, d, ο, f, veg, δω ake most it is inserted before it. δοθῇ has the position of emphasis—the utterance for which they were to pray in Paul’s behalf is regarded as a gift from God. For this use of λόγος cf. # Cor. i. 5; 2 Cor. xi. 2. —év ἀνοίξει τοῦ ατός μου: in opening my mouth. Not ‘that I may open my mouth”’ (AV), but “ when I open my mouth’’, The ἐν marks the occasion of the action, and the action itself is that in which the gift (δοθῇ) of Divine help is sought. The phrase ἀνοίγειν τὸ pa does not of itself denote any special kind of utterance, whether unreserved (Calv., De Wette, etc.), unpremeditated (Occ.), or other. If it conveys in any case the idea of acertain quality of speech, that is due to the context; as in 2 Cor. vi. 11, where it is conjoined with the phrase 4 καρδία ἡμῶν πεπλάτυνται. It means simply the opening of the mouth tos
or the act of speaking; but both in the OT and in the NT it appears to have a certain pathetic (Mey.), or rather solemn force (Ell.), being used of grave and impor- tant utterances on which much depended (Job iii. 1; Dan. x. 16; Matt. v. 2; Acts viii. 33, xviii. 14).—dv παρ : with boldness. Statement of the thing specially sought, and recognised as to be οι πε κακό” only by the gift of God, to wit, fearless, confident freedom whenever occasion came to preach the Gospel. παρ prim- arily = freedom in speaking (Acts iv. 13; 2 Cor. ili. 12); then frankness, unreserve, or plainness in speaking (Mark viii. 32; John x. 24, xi. 14, xvi. 25, etc.); and boldness, assurance, as opposed, ¢.g., to αἰσχύνεσθαι (Phil. i. 20; 1 John iti. 21, v. 14); and with the fundamental idea ot freedom or confidence in speaking again suggesting itself (1 John ii. 28, iv. 17; see also under iii. 12 above).—yvwploat τὸ μυστήριον [τοῦ εὐαγγελίου]: to make known the mystery (of the Gospel]. The τοῦ εὐαγγελίου of the TR has large sup- port (NADEKLP, Vulg., Syr., Copt., etc.). It is omitted by BrerG, Victor., etc., and is deleted by LWH. The gen. is probably that of contents, or one of the various forms of the gen. possess., = the