1445, σὲ κρίνω, val σέ.--ἐρωτῶ is common in N.T. = ‘Sbeseech,”” σι», Luke xiv. 18. It is not so found in LXX, and this sense is very rare in late writers.—yvyjove σ. is to be read with the great mass of authorities. We believe that W.H. are right in their marginal reading of Σύνζυγε aS a proper name, This would har- monise with the other names mentioned. And the epithet yv. increases the pro- bability. He requests Syzygus (lit. = joiner together) to help Euodia and Syn- tyche to make up their differences. ‘I beseech thee, who art a genuine Syzygus (in deed as well as in name) to help,” etc. (so also Myr., KI., Weizs.). See esp. an excellent discussion by Laurent, N.T. Studien, pp. 134-137. The fact that this name has not been found in books, Inserr., etc., is no argument against its existence. Zygos is found as a Jewish name (quoted by Zunz). Similar compounds such as Συμφέρων, Συμφέ- povoa occur. Perhaps all the above names were given to them after Baptism. Lft. and others refer σύνζ. to Epaphro- ditus. Chr. thinks of the husband of one of the women addressed. Wieseler (Chronol., p. 458) actually refers it to Christ.—ovAd. Paul’s friend is plainly a man of tact who can do much to bring the Christian women now at variance together again. Holst. thinks, and per- haps with some reason, that the use of συλλαμβ. implies that Euodia and Syn- tyche were already trying to lay aside their differences.—atties. ‘ Inasmuch as they laboured with me.” Their former services to the Gospel are a reason why they should receive every encouragement to a better state of mind. Cf. Acts xvi. 13.--μετὰ καὶ KA. An unusual position for καί although found in Pindar, Dionys.
30
466 ΠΡΟΣ ΦΙΛΙΠΠΗΣΙΟΥ͂Σ IV. ἐπ ‘im iii, 4, Χαίρετε ἐν Κυρίῳ πάντοτε: πάλιν ἐρῶ, χαίρετε. 5. τὸ 2; 155. ὉΠ. ἐπιεικὲς ὑμῶν γνωσθήτω πᾶσιν ἀνθρώποις. ὁ Κύριος ἐγγύς.
17; 1 Pet. iv 18,
Halicarn., Aelian, and, above all, in Josephus, who delights in this construc- tion (see Schmidt, De Elocut. Fos., p. 16; Schmid, Afticismus, iii., Ῥ. 337). These words must be taken with συνήθλ. He wishes to remind his Christian friend at Philippi of the noble company to which the women had belonged, a com- pany held in the highest esteem in the Philippian Church. Κλήμης must have been some disciple at Philippi, unknown to Church history like the others men- tioned here, It is nothing short of absurd (with Gw.) to make this Clement the celebrated bishop of Rome. See esp. Salmon, Dict. of Chr. Biog., i., p. 555. The same form in -ης, -εντος is seen in Κρήσκης, Πούδης (2 Tim. iv. το, 21).—év τὰ dv. ἐν BiB. ζ. Perhaps the phrase implies that they had passed away. The Apostle almost seems to foresee the obscurity which will hang over many a devoted fellow-labourer of his. But their names have ἃ glory greater than that of historical renown. They are in the i ζωῆς. The idea is common in Ο.Τ, Cf. Exod. xxxii. 32, Ps. lxix. 29, Dan. xii. 1. See also Apocal. of Bar., xxiv., 1; Henoch, xlvii., 3; 4 Ezra xiv., 35; and, in N.T., Rev. iii. 5. Good discussions of the subject will be found in Weber, Lehren d. Talmud, pp. 233, 276; Schiirer, ii., 2, p. 182.
Vv. 4-9. GENERAL EXHORTATIONS ON THE RIGHT SPIRIT AND THE RIGHT CON- DUCT OF LIFE.—Ver. 4. χαίρετε ex-
resses the predominant mood of the
pistle, a mood wonderfully character- istic of Paul's closing years.—wddw. ‘He doubles it to take away the scruple of those that might say, what, shall we rejoice in afflictions?"’ (G. Herbert).— ἐρῶ. The future of this verb is probably used here, as apparently often in late Greek, for the present.
Ver. 5. τ. ἐπιεικ. ‘ Reasonableness.” Matthew Arnold finds in this a pre- eminent feature in the character of Jesus and designates it “sweet reasonable- ness” (see Literature and Dogma, pp. 66, 138). The trait could not be more vividly delineated than in the words of W. Pater (Marius the Epicurean, ii., p. 120), describing the spirit of the new Christian society as it appeared to a pagan. ‘As if by way of a due recog- nition of some immeasurable Divine con- descension manifest in a certain historic