dehqw'men . And petitions to this effect are found in early liturgies:
Liturgy of Alexandria , p. 32 (Swainson); Liturgy of St Basil , p. 84; St James (Cod. Rossan.), p. 250; Coptic , p. 371.
A similar petition is found in the daily Synagogue Morning Service, p. 19 (Artom).
Ignatius in describing false Christians says
peri; ajgavph" ouj mevlei aujtoi'", ouj peri; chvra", ouj peri; ojrfanou', ouj peri; qlibomevnou, ouj peri; dedemevnou h] lelumevnou, ouj peri; peinw'nto" h] diyw'nto"
(
ad Smyrn.
6).
tw'n kakoucoumevnwn
]
them that are evil entreated
, Vulg.
laborantium
, Heb. 11:37 (only in N. T.), comp. 11:25. The word is used in late Greek authors (twice in LXX.), but
kakouciva
is found in AEschylus. The meaning appears to be quite general.
wJ" kai; aujtoi; o[. ejn s.
]
as being yourselves also in the body
and so exposed to the same sufferings, Vulg.
tanquam et ipsi in corpore morantes.
The former injunction had been enforced by the consideration of the true nature of the Christian body; this one is enforced by the actual outward circumstances of life: Cuivis potest accidere quod cuiquam potest.
Per hoc enim quia in corpore mortali manetis, sicut et illi, experimento probatis quia militia est vita hominis super terram, et homo ad laborem nascitur et (ut?) avis ad volatum (Primas.).
For the phrase o[nte" ejn swvm. compare 2 Cor. 5:6 (1). It occurs in Porphyr. de abstin. 1.38 eij ga;r mh; ejnepovdize ta; aijsqhvmata th'/ th'" yuch'" ejnergeiva/, tiv deino;n h\n ejn swvmati ei\nai . The thought is that of the body as being the home (or the prison) of the soul.
The interpretation as being yourselves also members in the one body of Christbeautiful as the thought isis inadmissible. This would require a more definite phrase than ejn swvmati (at least ejn tw'/ swvmati ).
Heb. 13:4. From the widest duties of the social life of Christians the epistle passes to the closest. Warnings on the sacredness of marriage were the more necessary from the license of divorce among the Jews which had been sanctioned by the teaching of the school of Hillel. Comp. Matt. 19:3 ff. ( kata; pa'san aijtivan ).
It is questioned whether the sentence contains a precept ( Let marriage be ...) or a declaration ( Marriage is ...), whether, that is, e[stw or ejstiv is to be supplied.
The Syriac version gives the indicative: Marriage is honourable ... So also Chrysostom ( pw'" tivmio" oJ gavmo" ; o{ti ejn swfrosuvnh/, fhsiv, diathrei' to;n pistovn ) reading dev , and by implication Theodoret and OEcumenius (but not Theophylact: see below).
The Latin leaves the construction ambiguous: Honorabile connubium in omnibus et torus immaculatus , while in the corresponding phrase below it inserts the substantive verb, sint mores sine avaritia. The Latin Fathers generally take the words as declaratory. Primasius adds: sit vobis sive placet Deo; but goes on to explain the words as declaratory. Connubium est honorabile , id est legales nuptiae sunt honorabiles in omnibus , nihil est in eis quod honore careat, et torus talium conjugum est immaculatus , id est sine macula criminis (Herv.).
In spite of the concurrence of ancient opinion towards the other view, the general structure of the passage and the unquestionable sense of ajfil. oJ