Philippians 4:3

ναί must certainly be read with all trustworthy authorities. Exactly parallel is Philemon 1:20. Cf. Soph., Elect., 1445, σὲ κρίνω, ναὶ σέ. ἐρωτῶ is common in N.T. = “beseech,” e.g., Luke 14:18. It is not so found in LXX, and this sense is very rare in late writers. γνήσιε ς. is to be read with the great mass of authorities. We believe that W.H. are right in their marginal reading of Σύνζυγε as a proper name. This would harmonise with the other names mentioned. And the epithet γν. increases the probability. He requests Syzygus (lit. = joiner together) to help Euodia and Syntyche to make up their differences. “I beseech thee, who art a genuine Syzygus (in deed as well as in name) to help,” etc. (so also Myr [21]., Kl [22]., Weizs.). See esp [23]. an excellent discussion by Laurent, N.T. Studien, pp. 134 137. The fact that this name has not been found in books, Inscrr [24]., etc., is no argument against its existence. Zygos is found as a Jewish name (quoted by Zunz). Similar compounds such as Συμφέρων, Συμφέρουσα occur. Perhaps all the above names were given to them after Baptism. Lft [25]. and others refer σύνζ. to Epaphroditus. Chr [26]. thinks of the husband of one of the women addressed. Wieseler (Chronol., p. 458) actually refers it to Christ. συλλ. Paul's friend is plainly a man of tact who can do much to bring the Christian women now at variance together again. Holst, thinks, and perhaps with some reason, that the use of συλλαμβ. implies that Euodia and Syntyche were already trying to lay aside their differences. αἵτινες. “Inasmuch as they laboured with me.” Their former services to the Gospel are a reason why they should receive every encouragement to a better state of mind. Cf. Acts 16:13. μετὰ καὶ Κλ. An unusual position for καὶ although found in Pindar, Dionys. Halicarn., Aelian, and, above all, in Josephus, who delights in this construction (see Schmidt, De Elocut. Jos., p. 16; Schmid, Atticismus, iii., p. 337). These words must be taken with συνήθλ. He wishes to remind his Christian friend at Philippi of the noble company to which the women had belonged, a company held in the highest esteem in the Philippian Church. Κλήμης must have been some disciple at Philippi, unknown to Church history like the others mentioned here. It is nothing short of absurd (with Gw [27].) to make this Clement the celebrated bishop of Rome. See esp [28]. Salmon, Dict. of Chr [29]. Biog., i., p. 555. The same form in - ης, - εντος is seen in Κρήσκης, Πούδης (2 Timothy 4:10; 2 Timothy 4:21). ὧν τὰ ὀν. ἐν βίβ. ζ. Perhaps the phrase implies that they had passed away. The Apostle almost seems to foresee the obscurity which will hang over many a devoted fellow-labourer of his. But their names have a glory greater than that of historical renown. They are in the βίβλος ζωῆς. The idea is common in O.T. Cf. Exodus 32:32; Psalms 69:29; Daniel 12:1. See also Apocal. of Bar., xxiv., 1; Henoch, xlvii., 3; 4 Ezra 14:35 and, in N.T., Revelation 3:5. Good discussions of the subject will be found in Weber, Lehren d. Talmud, pp. 233, 276; Schürer, ii., 2, p. 182.

[21] Meyer.

[22]. Klöpper.

[23] especially.

[24] scrr. Inscriptions.

[25] Lightfoot.

[26] Chrysostom.

[27]. Gwynn.

[28] especially.

[29] Chrysostom.