Ver. 23. συνέχομαι δέ (with most authorr.). 8é=‘‘rather”’. Cf. Rom. iv. 20.—ovvéx. ἐκ. Apparently the idea is that of a strong pressure bearing upon him from (ἐκ the source) two sides and keeping him motionless. — ἔπιθυμ. εἰς. Cf. Thuc., iv., 81, ἐπιθυμίαν ἐνεποίει τοῖς ᾿Ἄθην. συμμάχοις ἐς τοὺς Aaxed.—dva- λῦσαι. Aor. of momentary action By Burton, MT., Ρ. 5ο). Only here in N.T. in this sense. Cf. 2 Tim. iv. 6, ἀνάλυσιν ; Philo, Flacc. ad fin., τὴν ἐκ τοῦ βίον τε- λευταίαν ἀνάλυσιν. Frequentin LXX and late Greek = depart. In Polyb. it usually means castra movere.—ovv X. εἶναι.
22---26.
πολλῷ] μᾶλλον "ἢ κρεῖσσον: 24. τὸ δὲ "
429
πι Ο[. Mark
ἐπιμένειν ἐν" τῇ σαρκὶ dvay-™ C/ Mark
καιότερον δι᾿ ὑμᾶς. 25. καὶ τοῦτο πεποιθὼς οἶδα ὅτι μενῶ καὶ “συμ- Cor. vii.
- A - ~ Ν “ παραμενῶϑ πᾶσιν ὑμῖν εἰς τὴν ὑμῶν "προκοπὴν καὶ χαρὰν τῆς πίστεως, ~ a 3 A 26. ἵνα τὸ “ καύχημα ὑμῶν περισσεύῃ ἐν Χριστῷ ᾿Ιησοῦ ἐν epol,* διὰ
19ο N*DEFGKLP, f, vg. go. syrr. arm. eth., Chr., Thdrt.
=| n Used by P. literally and meta-
Edd. add yap with
ΝΑΑΒΟ 6, το, 17, 31, Clem.™, Euth.cod., Ambrst., Aug. Ws., TK., p. 120, assigns
the omission to carelessness.
D*FG, d, e, Victorin. ποσω.
2 So Alf., Trg., Myr., Ws. with BDEFGKL, Thdrt., Thphl., O.L. vg. Ti., W.H.
om. εν with SACP, c, k, ο, Clem., Or., Chr. absorbed by the final syllable of επιµενειν.
Myr. thinks ev might easily have been Ws. supposes it was omitted on the
analogy of pass. like Rom. vi. 1, Col. i. 23, where emp. has a different meaning, 3 So Myr. with DcEKLP, Chr., Thdrt., Thphl. Edd. wapapevw with SABCD*FG
17, 20, 31, 67**, arm., Euth.cod. 4 FG, f, g place ev Χ. |. after εν εµοι.
From this passage and 2 Cor. ν. 8 (but see also 1 Thess. v. 10) as compared with others, ¢.g., 1 Thess. iv. 15, 1 Cor. xv. 51, Beyschl. (N.T. Theol., ii., 269 ff.), Teich- mann (op. cit., pp. 57-59), Grafe (Ab- handl. C. ο. Weizsdacker gewidm., p. 276) and others conclude that the Apostle changed his views on eschatology in his later years, and esp. when death stared him in the face. Instead of supposing a sleep (κοιμᾶσθαι) until the Parousia, or else the direct experience of that event, he now believes that after death the soul is immediately united to Christ. It is, however, hazardous to build up eschato- logical theories on these isolated utter- ances of the Apostle. He has, apparently, no fixed scheme of thought on the subject. The Resurrection is not before his mind at allin this passage. His eschatology, as Dsm. (Th. LZ., 1898, col. 14) well observes, must rather be conceived as ἐλπίς. Death cannot interrupt the life ἐν Χριστῷ. This is the preparation for being σὺν Χ. Evencontemporary Jewish thought was familiar with a similar idea. So, e.g., Tanchuma, Wajjikra, 8 : “* When the righteous leave the world they ascend at once and stand on high” (Weber, Lehren d. Talmud, p. 323). See also Charles, Eschatology, p. 399 Π.--πολλῷ κ.τ.λ. It seems necessary for the sense to insert γάρ with the best authorities. The double comparat. is fairly common. Vv. 24-26. HIS PRESENTIMENT THAT HE WILL VISIT THEM AGAIN.—Ver. 24. ἔπιμ. seems common with Paul in a colourless sense.—év. It is hard to de- cide whether it should be retained or not. No difference is made in the sense.—
ἀναγκ. It is characteristic of the Apostle that the first thing which strikes him is the need of others. Wetstein quotes aptly from Seneca, Epp. ad Lucil., p. 104, ingentis animi est aliena causa ad vitam reverti quod magni viri saepe fecerunt.
Ver. 25. καὶ τ. π. οἶδα. ‘ With this conviction (sc., that his life is needful for them) I know,” etc. Paul does not claim to be infallible, but he is so con- fident of the Philippians’ need of him that he cannot doubt that this will be God’s purpose too. There is every reason to believe that his hope was justified (see Introduction).—mwapapevo (which is best attested) has in later Greek the special sense of ‘‘ remaining alive”. See Schmid, Attictsmus, i., p. 132, who quotes Dio., i., 62, 8; 333, 29; Herod., i., 30, and compares Plat., Phaed., 62 E, 86 C.—eis τ. ὑ. προκ. κ.τ.λ. Probably προκ. Should be taken apart from πίστεως, which goes closely with χαράν. ‘‘ With a view to your progress and the joy of your faith.” ὥστε στηριχθῆναι μᾶλλον ὑμᾶς καθάπερ νεοττοὺς δεομένους τῆς μητρὸς ἕως ἂν αὐτοῖς παγῇ τὰ πτερά (Chr.).