τοῖς μὲν. Explanatory, therefore the asyndeton. The rhythmical movement and the balanced antitheses of these clauses decide two ambiguities: (1) ζητοῦσιν governs the preceding accusatives; (2) there should be a colon at θυμός; θλ. κ. στ. begin the second pair of antitheses. The whole structure is noticeable. cf. Joh. Weiss Theol. Stud. D. B. Weiss dargeb., Göttingen, 1897.

καθ' ὑπομονὴν ἔ. ἀ. The temper by which the life is directed. ὑπ. = perseverance against opposition. The gen. = in good work; cf. 1 Thessalonians 1:3.

δόξαν καὶ τ. κ. ἀ. with ζητοῦσιν, describing the aims of the life; cf. Romans 1:23-24. The reflection of the known character of GOD in his own life is a man’s proper aim: and the gift of GOD by which that aim is ultimately secured is ζωὴ αἰώνιος, which again is represented in the third clause as δ. κ. τ. καὶ εἰρήνη. The three words here, then, describe the perfected life of man, his true aim. For δόξα in this sense cf. Romans 9:23; 2 Corinthians 3:18; for τιμή cf. 1 Peter 1:7 (see Hort, ref. Psalms 8:6; Romans 9:21; 2 Timothy 2:20); for ἀφθαρσία cf. 1 Corinthians 9:25; 1 Corinthians 15:42; 1 Peter 1:4; Ephesians 6:24 (see Robinson) = immortality.

ζωὴν αἰώνιον. Cf. Romans 6:23; Galatians 6:8; cf. Daniel 12:2; 2Ma 7:9; 4Ma 15:3 only ap. LX[81]. In Synoptics, of the life of the coming age, cf. Mark 10:17; Mark 10:30. Eternal life, the peculiar condition of GOD, is His consummate gift to man, operative in present conditions but consummated only in the future, the sum and crown of all His other gifts; cf. also Romans 6:22; 1 Timothy 1:16; 1 Timothy 6:12; Titus 1:2; Titus 3:7; cf. Westcott on John 4:14.

[81] LXX the Septuagint Version of the Old Testament

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Old Testament