state of the philosophical wise man, that is, to have no want of anything. ‘Then, sir,’ said I, ‘the savage is a wise man.’ ‘Sir,’ said he, ‘I do not mean simply being without,—but not mye - awant’”’ (Boswell’s fohnson, p. 351, Globe ed.).
Ver. 12. οἶδα κ.τ.λ. καί must be read with all good authorities. The one καί must be correlative to the other, unless he intended to continue the sen- tence without the second οἶδα (see an excellent note on καί in N.T, in Ell. ad loc. He defines somewhat too minutely). Examples of the infinitive after οἶδα are to be found in classical Οτεεκ.---Ταπειν. The best comment on this is 2 Cor. xi. 7, ἐμαυτὸν ταπεινῶν ἵνα ὑμεῖς ὑψωθῆτε. There it means, ‘keeping myself low"’ (in respect of the needs of daily life). Moule aptly quotes Diod., i., 36 (speaking of the Nile), καθ ἡμέραν . . . ταπεινοῦται = “runs low ".—év παντ. κ. ἐν π. A vague, general phrase = “in all circum- stances of Πε”. It has no immediate connexion with μεμύημαι (cf. a similar expression μι παντί in Xen., Hell., 7, 5, 12, and τοις πασιν OF πασιν in Thucyd., Soph., εἰς.).-- μεμύημαι. The verb was originally used of one initiated into the Mysteries. It came (like our own ‘‘initiated”’) to lose its technical sense. But the word probably implies a difficult process to be gone through. Cf. Ps. xxv. 14: “ The secret of the Lord is with them that fear Him, and He will show them His covenant” (Vaughan), and Wisd. viii. 4, μύστις yap ἐστιν τῆς τοῦ Θεοῦ ἐπιστήμης. In later ecclesi- astical usage ὃ μεμνημένος = a baptised Christian (an instructive hint as to the growth of dogma). See Anrich, Das
N*ABD* 17, ἃ, ε, ἢ, τ, vg. cop. arm. #xth., Clem., Victorin., Am- t was very probably added from 1 Tim. i. 12.
480 Lach., Trg., Alf. with S{BeDcKeil LP.
Ti., Ws., W.H. ovve. with
Antike Mysterienwesen, p. 158. μεμύ, κ. closely with the infinitives following. f. Alciphron, 2, 4 ad /fin., κυβερνᾶν μνηθήσομαι.---χορτάζεσθαι is a strong word, used originally of the feeding of animals, which gradually became colour- less in the colloquial language (see Sources of N.T. Greek, p. 82).--πεινᾶν should be written without iota subscript. It is contracted here with a as usuall in later Greek. See Phrynichus ed. Lobeck), 61, 204. So always in LXX.— ὑστερεῖσθαι has the rare meaning “to be in want" (absol.), or rather (in middle), “to feel want”. Cf. 2 Cor. xi. 9, and esp. Sirach xi. 11, ἔστιν κοπιῶν καὶ πονῶν καὶ σπεύδων, καὶ τόσῳ μᾶλλον ὑστερεῖται.
Ver. 13. π. ἰσχ. It is difficult to decide whether π. is accusative or merely adverbial. Cf. Jas. v. 16 (where appar- ently ἰσχύει has the ντ. and Wisd. xvi. 20, ἄρτον... ἀπ᾽ οὐρανοῦ ἔπεμψας... πᾶσαν ἡδονὴν ἰσχύοντα. For the other alternative see Hom., Odyss., 8, 214.—v8uv. Cf. Eph. vi. το, ἐνδυναμοῦσθε ἐν Κυρίῳ ; Jud. vi. 34 (cod. A), πνεῦμα Θεοῦ ἐνεδυνάμωσεν τὸν Γεδεών, It is arare word. The adjective ἐνδύνα-
from which it springs, is only found in late Byzantine Greek. An apt parallel to the whole context is Ps. Sol. 16, 12, ἐν τῷ ἐνισχῦσαί σε τὴν ψνχήν pov ἀρκέσει μοι τὸ δοθέν.--Χριστῷ must be omitted. See crit. note supr.
Ver. 14. πλήν, See on chap. iii. 16. “ All the same, I rejoice in your kind- ness.”"—xah@s. Hort (on 1 Pet. 11, Be points out that καλός '' denotes that kin of goodness which is at once seen to be good”.—ovvx. (the preferable spelling).
12---17.
μου τῇ θλίψει. 15. οἴδατε δὲ” καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ ἷ να τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον " δόσεως καὶ λήψεως," Sei μὴ ὑμεῖς μόνοι :
19
16. ὅτι καὶ ἐν Θεσσαλονίκῃ καὶ ᾿ ἅπαξ καὶ | δὶς εἰς ὅ τὴν '' χρείαν