452
5 See note infr., and on cha i. 21.
7. ἀλλ᾽ ἅτινα" ἦν μοι "κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν 'ζημίαν. Ρ. 8, ἀλλὰ “ μενοῦνγε 2 καὶ ὃ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ " ὕπερ-
wy, Aste éxov τῆς “ γνώσεως Χριστοῦ ὁ ᾿Ιησοῦ ὃ τοῦ Κυρίου μου δ: δι ὃν τὰ u Rom. ix. πάντα ἐζημιώθην, καὶ ἡγοῦμαι "σκύβαλα εἶναι, ἵνα Χριστὸν 20, X.
v See
W-M., p. y Only eve ia Ν.Τ. Common in later Greek.
να Cor. x. 5; 2 Pet. iii. 18 al.
(Freq. in Paul.) x Matt. xvi. 26; 1 Cor. iii. 15.
1 Ti, ατινα alone with ΝΔ, 17, ἃ, e, g, Euth.cod., Cyr., Lucif., Amb,
2So Ti., Ws., W.H. with NAP, 17, 37, kSer., oser., cop., Did., Euth.cod., Cyr., Thphl. Trg., Alf, Myr., Lft. μὲν ουν with BDEFGKL, Chr. See Ws., TK., p.
104.
8 Om. και 8”, 80, f, vgcle. go. cop. zth.
, Cyr., Lucif. See Ws., ΤΚ., p. 110, who
points out that καὶ is often omitted even in ancient MSS. *rov X. 1.: B, Thdrt. Prob. to conform to διὰ τὸν X. or τῆς γνώσ. See Ws.,
TK., p. 73-
Sino. Χρισ. AKP, ἢ, vg. go. syrsch. eth., Bas., Chr., Euth. δημων AP, syrP- arm. eth., Did., Bas., Cyr., Lucif.
7 So Alf. with NcADcEKLP, syrp- edd. with ΝΒΡ ἜΘ, 17, d, e,
ef
Did., Bas., Chr., Cyr., Aug. Om. ειναι vg. cop. syrsch. arm. eth., Lucif.,
Victorin. There is some force in Meyer's argument that ειναι might easily drop
out before ινα.
he stopped short. He was unable to “count all things loss for Christ ’’.
Vv. 7-9. EARTHLY GAINS COUNTED LOSS THAT HE MIGHT WIN CHRIST.— Ver. 7. ἀλλ' ἅτινα. Although in later Greek ὅστις had lost almost all its peculiar force and become simply = ὅς (e.g., Matt. xxii. 2, ete. Cf. Jebb in Vincent and Dickson’s Handbook, p. 302), one feels that something of that force is present here. ‘ But these things, although they were of a class that was really gain to me.”’ Nom de ipsa lege loquitur, sed de justitia quae in lege est (Estius). The prerogatives mentioned above were real privileges viewed from his old Jewish standpoint, might even be justly regarded as paving the way to sal- vation.—xép$y. In the plural it usually refers to money (see Jebb on Soph., Antig., 1326). Perhaps the idea of sepa- rate items of profit is before the Apostle’s mind (so also Vaughan). For the anti- thesis between κέρδη and ζημίαν cf. Aristotle, Eth. Nicom., 5, 4, 6, τὸ τοῦ ἀγαθοῦ πλέον τοῦ κακοῦ δὲ ἔλαττον κέρδος, τὸ δὲ ἐναντίον ζημία.--ἥγημαι ...ἴημ. “I have considered and still consider.”” Tersely, Thdrt., περιττὸς . . - ὁ λύχνος, TOD ἡλίου φανέντος.
On vv. 8-11 see Rainy’s admirable ex- position in Expos. Bible, pp. 200-256.— Ver. 8. ἀλλὰ μενοῦνγε. Probably γε ought to be aad tate crit. note supr.), as its absence in some good authorities is
accounted for by the ease with which it could be omitted (so D omits it in 2 Cor. xi. 16; DFGin Rom. viii. 32; Bin Rom. ix. 20). Almost = “ Nay, that isa feeble way of expressing it ; I can go further and say,” εἰς. ἀλλά suggests a contrast to be introduced, μέν adds emphasis, while οὖν, gathering up what has already been said, corrects it by way of extending his assertion (ye can scarcely be trans- lated, representing, rather, a tone of the voice in taking back the limitations im- plied in ἅτινα . . κέρδη). “Nay rather, I actually count al/ things,” etc. We cannot well see, in view of the natural translation of ἀλλὰ μενοῦνγε, how the emphasis could be Iaido any other word than πάντα. There is no need for con- trasting ἥγημαι and ἡγοῦμαι. He does not compare present and past. ἥγημαι already expresses the fixed decision to which he has come. He has spoken of regarding his important Jewish preroga- tives as “‘loss"’ for Christ’s sake. Now he widens the range to πάντα. This is the goal of Christian life. It is not to be divided up between Christ and earthli- ness. It is not to express itself in atten- tion to certain details. ‘If we should say some things, we might be in danger of sliding into a one-sided puritanism” (Rainy, of. cit., p. 191).—1d ὑπερέχον τ. γνώσ. X. Ἰ. κ.τ.λ. An instance of the extraordinary predilection of the later language for forming abstract substan-