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Philippi who were claiming high sanctity, and so affecting superior airs towards their brethren. This would naturally lead to irritation and jealousies.—rTereAclopar. The interesting variant δεδικαίωμαι (cf. 1 Cor. iv. 4) is plainly very ancient, the gloss, probably, of some pious copyist who imagined that the Divine side of sanctification was left too much out of sight. τελειόω is a favourite word of the writer to the Hebrews. It means literally “to bring to the end” determined by God. See Bleek, Heb. Brief., ii., 1, Ρ. 299. Astriking parallel to our passage is Philo, Leg. Alleg., iii., 23 (ed. Cohn), πότε οὖν, ὦ ψυχή; μάλιστα νεκροφορεῖν σαυτὴν ὑπολήψῃ; apa γε οὐχ ὅταν τελειωθῇς καὶ βραβείων καὶ στεφάνων ἀξιωθῇς; ἔσῃ γὰρ τότε φιλόθεος, οὐ φιλοσώματος.---διώκω. Itis unnecessary to assume the metaphor of the race- course. δι. and καταλαμβάνω are corre- lative words (δι. esp. frequent in Paul) = ‘seek and find,” “ pursue and overtake”. Cf. Rom. ix. 30, Exod. xv. ο (LXX). Of course both may be used with a meta- phorical colour. Cf. τ Cor. ix. 24, and also 2 Clem. xviii. 2 (quoted by Wohl.). —ei καὶ καταλ. See on εἴ πως καταντ. supr. The subjunctive here is delibera- tive as being in an indirect question (see Blass, Gramm., p. 206). We believe καί ought to be read, as it would very easily slip out before κατ. It emphasises the correspondence with the following κατε- λήμφθην, and may possibly be a sort of correction of et πως in the previous verse, ‘tin the hope that I may really grasp (do my partin grasping)”. Hpt. quotes aptly from Luther: ‘ein Christ ist nicht im Wordensein sondern im Werden, darum wer ein Christ ist, ist kein Christ ”.— ἐφ᾽ ᾧ. Two distinct interpretations are possible and equally good. It may (1) be = ἐπὶ τούτῳ ὅτι, ‘“‘for this reason, viz., that I,” etc., or (2) = τοῦτο ἐφ᾽ ᾧ, “that with a view to which I,” etc. Whichever be chosen, the sense remains the same. Paul lays, as it were, the re- sponsibility of his attaining upon Christ. Christ’s grasp of his whole being (κατε- λήμφθην) must have a definite purpose in it. Paul’s Christian progress is the only thing that can correspond (kat) to his experience of Christ’s power.—X. Ἰ. τοῦ is certainly to be omitted. It is difficult to decide whether Ἰ, ought to be read or not. There is some force in the remark of Ws. that there would be no motive for adding *I., while X. alone would follow the analogy of vv. 8-9 (see Ws., TK., p. 88).