280
συνείδησιν ἔχομεν, ἐν πᾶσι καλῶς θέλοντες ἀναστρέφεσθαι - 19.
περισσοτέρως δὲ παρακαλῶ τοῦτο ποιῆσαι, ἵνα τάχιον ἀποκατασταθῶ
ὑμῖν. o Esa. xiv.
τα, Ezech. XXXiV.23; .
[ a ~ A 20. “ Ὁ δὲ Θεὸς τῆς εἰρήνης, 6 ἀναγαγὼν ἐκ νεκρῶν τὸν ποιμένα ~~ ή ‘ / > - , 3 / Ν , τῶν προβάτων τὸν μέγαν ἐν αἵματι διαθήκης αἰωνίου, τὸν Κύριον
Zach. ix. ἡμῶν ᾿Ιησοῦν, 21. ὃ καταρτίσαι ὑμᾶς ἐν παντὶ ἔργῳ ᾿ ἀγαθῷ, εἰς
11; Joan.
χ Peterii. 5 » 25,etv.4, ONY.
p 2 Cor. iil. ας oie ii. 13.
τὸ ποιῆσαι τὸ θέλημα αὐτοῦ, ποιῶν
κλήσεως - καὶ γὰρ διὰ βραχέων ἐπέστειλα ὑμῖν.
2 ἐν ὑμῖν τὸ εὐάρεστον ἐνώπιον
ii. ~ > A a 2 ~ ~ τν αὐτοῦ διὰ ᾿Ιησοῦ Χριστοῦ - ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων.
22. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, ἀνέχεσθε τοῦ λόγου τῆς παρα-
23. Γινώσκετε
τὸν ἀδελφὸν Τιμόθεον ὃ ἀπολελυμένον, μεθ᾽ οὗ, ἐὰν τάχιον ἔρχηται,
ΝΕ”, d, f, vg. omit epyw; CDcKMP,
εργω και λογω αγαθω.
ΝΑΟΣ, 17* read αὐτω ποιων; ΝΕΟΡΡΚΜΡ. true reading’’.]
71 reads αντος ποιων. [WH say that ‘‘there can be little doubt that αὐτὸς ποιῶν is the
Syrsch, Arm., Aeth. insert εργω. A has
T.R. is found in
3 μων is found in NACD*M, 17, 37, 47, 71, vg.
στειλας δεσμίους σου ἐκ λάκκου οὐκ ἔχοντος ὕδωρ, and by Isa. lxiii. 11, ποῦ 6 ἀναβιβάσας ἐκ τῆς θαλάσσης τὸν ποι- μένα τῶν προβάτων.] The prayer follows, καταρτίσαι ὑμᾶς, ‘ perfectly equip you”’ (cf. x1. 3) ἐν παντὶ ἔργῳ ἀγαθῷ, “in every good work,” that is, enabling you to do every good work and so equipping you eis TO ποιῆσαι τὸ θέλημα ad- τοῦ, “ for the doing of His will,” ‘doing in you that which is well pleasing in His sight through Jesus Christ” (cf. Phil. ii. 13). The words διὰ ᾿Ιησοῦ Χριστοῦ are apparently attached not exclusively to τὸ εὐάρεστον κ.τ.λ., but to the whole clause and especially to καταρτίσαι ; it is through Jesus, now reigning as Christ, that all grace is bestowed on His people. The doxology may be to the God of peace to whom the prayer is addressed, more probably it is to Jesus Christ, last- named and the great figure who has been before the mind throughout the Epistle.
Ver. 22. The writer adds, in closing, a request that the Hebrews would take in good part his ‘‘ word of exhortation ”—a request which implies that they were in an irritable state of mind, if not against the writer, then because their own con- science was uneasy. As a reason for their bearing with his exhortation he urges its brevity ‘“‘for indeed (καὶ yap) I have written (ἐπέστειλα as in Acts xv. 20) to you with brevity” (διὰ βραχέων, cf. δι’ ὀλίγων ἔγραψα, 1 Pet. ν. 12). To them it might seem that he had said too
_account for the πάντας.
much; his own feeling was that he had been severely cramped by the limits of a letter.
Ver. 23. γινώσκετε τὸν ἀδελφὸν ἡμῶν. . » . ‘‘Know that our brother Timothy has been released” (ἀπολελυμένον, for example of this use of the participle, see Winer, sec. 45, 4 Ὁ). Evidently Timothy had been under arrest; where, when, or why is not known. The information is given because it would interest these Hebrew Christians, who were therefore friends of his, not Judaizers. pe οὗ . .. “with whom, if he come soon, I will see you”. He takes for granted that Timothy would at once go to them; and he speaks as one who is himself free or is immediately to be free to determine his own movements. [τάχειον, = θᾶττον, a comparative in the sense of a positive; a classical usage; and cf. John xiii. 27, ὃ ποιεῖς ποίησον τάχιον.) The usual greetings are added. Epistolary form τε- quired this (see the Egyptian papyri) but in view of what the writer has said regard- ing the rulers, and in view of the πάντας here expressed, it may be supposed that the formula was here filled with signiti- cant contents. Who was to convey the salutations? Or, in other words, who was directly to receive the letter? Pro- bably one or two of the leading men representing the Church, This would The greetings were not on the writer’s part only. ot ἀπὸ τῆς ᾿Ιταλίας, ‘ they of Italy” joined