διὰ ᾿Ιησοῦ Χριστοῦ. It seems best to take διά with δόξα and the following words. The glory of God is manifested through the Word, cf. 1 Pet. iv. 11, ἵνα ἐν πᾶσιν δοξάζηται ὁ Θεὸς διὰ “Il. X. ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶ- vas.
δόξα. The verb is often omitted in these ascriptions, cf. 2 Pet. αὐτῷ 4 δόξα, Rom. xi. 36, xvi. 27, Gal. 1. 5, Luke ii. 16, δόξα ἐν ὑψίστοις Θεῷ. In 1 Peter iv. 11 it is inserted, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος, and, as we find no case in which ἔστω is inserted, and the indicative is more subject to ellipse than the impera- tive, it might seem that we should supply ‘is here; but the R. Υ. gives’ ‘be,’ and there are similar phrases expressive of a wish or prayer, as the very common χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ πατρός, where we must supply ἔστω or γένοιτο.
* For the position and ο ος of this doxology see the Introduction and
notes in Sanday and Hea
lam’s commentary, and the dissertations by Lightfoot
and Hort in the former’s Biblical Essays, pp. 287-374. VOL. V. 18
25.
Gc σωτῆρι ἡμῶν διὰ] Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν δόξα µεγα-
A ~ A A > λωσύνη κράτος καὶ ἐξουσία πρὸ παντὸς τοῦ αἰῶνος καὶ νῦν καὶ εἰς
πάντας 3 τοὺς αἰῶνας ' ἁμήν.
1δια |. X. του κυριου ηµωγ] om. KP.
De Wette maintained that the following words πρὸ παντὸς τοῦ αἰῶνος, referring to already existing fact, were incompatible with a prayer; but it is sufficient that the prayer has regard mainly to the present and future; the past only comes in to give it a fuller, more joyful tone, remind- ing us of the eternity of God, as in the psalmist’s words, ‘‘I said it is my own infirmity, but I will remember the years of the right hand of the Most High,” and the close of our own doxology “as it was in the beginning, is now, and ever shall be”. I do not see, however, that we need exclude either interpretation. The writer may exult in that which he believes to be already fact in the eternal world, and yet pray for its more perfect realisation in time, as in the Lord’s Prayer, γενηθήτω τὸ θέληµά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς. The omission of the verb allows of either or both views in varying proportion. δόξα by itself is the commonest ofall ascriptions. Itis joined with τιµή in 1 Tim. i. 17 and elsewhere, as here with µεγαλωσύνη. It is joined with κράτος in 1 Pet. iv. 11, v. 11, Apoc. i. 6. Fuller ascriptions are found in Apoc. iv. 11, ἄξιος el, 6 κύριος .. « λαβεῖν τὴν δόξαν καὶ τὴν τιμὴν καὶ τὴν δύναμιν, ν. 13, τῷ καθηµένῳ ἐπὶ τῷ ὑρόνῳ. . .ἡ εὐλογία καὶ ἤ τιμὴ καὶ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων, vii. 12, ἡ εὐλογία καὶ ἤ δόξα καὶ ἡ σοφία καὶ ἡ εὐχαριστία καὶ ἤ τιμὴ καὶ ἢ δύναμις καὶ ἡ ἰσχὺς τῷ Θεῷ ἡμῶν. Just before (ver. 10) we have the τε- markable ascription ἡ σωτηρία τῷ Θεῷ ἡμῶν. Compare with this the ascription of David (x Chron. xxix. 11), wot Κύριε ἡ µεγαλωσύνη καὶ 4 δύναµις καὶ τὸ καύχηµα καὶ 7 νίκη καὶ ἤ ἰσχύς, ὅτι σὺ παντων τῶν ἐν οὐρανῷ καὶ ἐπὶ γῆς δεσπόζεις. For a similar expression in regard to the future blessedness of man, see Rom. ii. Io, δόξα δὲ καὶ tiny καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν.. Απ unusual form of ascription occurs in Clem. Rom. 59. 2, 4 χάρις τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ μεθ᾽ ὑμῶν καὶ μετὰ πάντων πανταχἢ τῶν κεκλημένων ὑπό τοῦ Θεοῦ καὶ δι αὐτοῦ"
2 €ts παντας] εις NY.
> κά > ~ / rd , 4 δι οὗ αὐτῷ δόξα, τιµή, κράτος καὶ µεγαλωσύνη, θρόνος αἰώνιος ἀπὸ τῶν
αἰώνων εἰς τοὺς αἰῶνας τῶν αἰώνων.