1 Thessalonians 2:17-20

II

1 Thessalonians 2:17 to 1 Thessalonians 3:13

What Paul did for the Thessalonians after his departure

1 Thessalonians 2:17-20

1. He had once and again earnestly purposed to come unto them, but was hindered

17But we, brethren, being taken [having been bereaved by separation] from you82 for a short time, in presence, not in heart, endeavored the more abundantly 18[the more ab. end.]83 to see your face with great desire. Wherefore84 we would have [wished to, ἠθελήσαμεν] come unto you, even I Paul, once and again [both once and again, καὶ ἄπαξ καὶ δίς]; but [and, καί] Satan hindered us. 19For what is our hope, or joy, or crown of rejoicing [glorying]85? Are [Or are]86 not even ye [ye also, καὶ ὐμεῖς], in the presence of [before, ἔμπροσθεν] our Lord Jesus Christ87 at His coming? 20For ye are our glory and joy.

EXEGETICAL AND CRITICAL

1. (1 Thessalonians 2:17.) But we.—̔Ημε͂ις, emphatic in itself and by its position in front: As to what concerns us. Having spoken, 1 Thessalonians 2:13-16, of the Thessalonians (comp. the ὑμε͂ις standing foremost with like emphasis in 1 Thessalonians 2:14); Paul again reverts to himself, in order to do away with a second imputation or doubt, as if, since he has been gone from the Thessalonians, after they had been readily persuaded and won over, he had left off caring for them. Suspicionem contemtus et negligentiæ prævenit (Calvin; similarly Pelt and others). Thus, as the first section (1 Thessalonians 1:2 to 1 Thessalonians 2:16) sketches for us a lively picture of Paul’s ministry at Thessalonica and of the founding of the church there, a like sketch is given in the second section (1 Thessalonians 2:17 to 1 Thessalonians 3:13) of the manner in which, during the interval of some six months that has since elapsed, the founder of the church has cared for it and been active in its behalf. This authentic information respecting the Apostle’s doings in the establishment and rearing of churches is of high value.—[ἡμε͂λς, resumed from 1 Thessalonians 2:13, and now contrasted—δέ—with the persecuting Jews of 1 Thessalonians 2:15-16. So Lunemann, Alford, Ellicott.—J. L.]

2. Bereaved of you.—Chrysostom: Paul does not say separated, but more than that. ̔Ορφανός and ὀρφανίξω are even in the classics used, not merely of children bereaved of their parents, but also of parents bereaved of their children, and in other similar relations. The expression is one of tenderness, and belongs to the same category as the figure of the mother (1 Thessalonians 2:7-8) and of the father (1 Thessalonians 2:11) [so that Paul does not really compare himself to a child, as Chrysostom &c. improperly assume.—Riggenbach]. The Apostle would, first of all, intimate to his readers, that, so far from having forgotten them, his separation from them has been for him a painful experience. Hence also the two additions: for the space of an hour, that is, only a very short time, as we say: for a moment (elsewhere πρὸς ὥρας, for a short time, Philemon 1:15; Galatians 2:5; 2 Corinthians 7:8, or προς καιρόν, for a time at least limited, Luk 8:13; 1 Corinthians 7:6; here both are strengthened by being joined together), and: in presence only, not in heart, which ever remained with you (dative of reference, comp. 1 Corinthians 5:3; and, on the opposition between πρόσωπον and καρδία, 2Co 5:12; 1 Samuel 16:7, LXX.). Thus: We had almost no sooner been parted from you, and that only outwardly, not inwardly, than we again had a great longing to see you. [Πρὸς καιρὸν ὥρας does not state that the separation altogether lasts but a short time, as if Paul here anticipated the fulfilment of the wish expressed in 1 Thessalonians 3:10 (De Wette, Koch), or even thought of the reunion at the approaching parousia (Olshausen).—Riggenbach].

3. Endeavoured quite earnestly [the more abundantly endeavoured].—When the idea, with which the comparison exists, is at once understood from the context, it is not uncommon for the comparative to stand alone, and it then has the force of a positive, as in Acts 17:21; especially does this happen with the comparative of adverbs, as τάχιον, μᾶλλον, περισσοτέρως.88 Alex. Buttmann, Grammatik des neutestamentlichen Sprachgebrauchs, 1859, p. 72 (on the form περισστέρως, ibid, p. 61). If it is desired to specify the idea round which the comparison turns, it is evidently from the connection the πρόσωπον purposely repeated in opposition to καρδία: Because the Apostle was not separated from them in heart, though in face [presence], he therefore strove the more keenly to see again their face also.89 Less suitable supplements are introduced by others90 ̓Εν πολλῇ ἐπιθομίᾳ is a reiterated confirmation of ἐσπουδάσαμεν. The one confirmation stands at the beginning, the other not less emphatically at the close, of the sentence. Here also the Apostle’s love again shows itself so fervent, and as it were that of a bridegroom, that Chrysostom, impressed thereby, remarks: ἐρώμενος ἦν μανικός τις καὶ .—To see your face is a select phrase of love, instead of the more prosaic to come unto you of 1 Thessalonians 2:18; comp. 1 Thessalonians 3:10.

4. (1 Thessalonians 2:18.) Wherefore we wished to come unto you.—From the general disposition, 1 Thessalonians 2:17, proceeded positive resolutions, for the non-fulfilment of which Paul is not to be blamed.—̔Εγὼ μὲν Παῦλος: μέν solitarium for the greater prominence of the subject. From this too we see, as from καρδίας 1 Thessalonians 2:4, and ψυξάς 1 Thessalonians 2:8, that in the first person plural Paul intends to include Silvanus and Timothy (Lünemann). Had he meant himself alone by it, the addition of ἐγὼ μὲν Παῦλος would have been unnecessary. But here especially he had to distinguish himself, because indeed Timothy had in the meanwhile come to Thessalonica. But having once singled himself out, he afterwards speaks even of himself alone in the plural; so even in our verse ἡμᾶς, and with peculiar distinctness in 1 Thessalonians 3:1-2.—καὶ ἅπαξ καὶ δίς, not simply δις, nor yet ἅπαξ καὶ δίς (which is used indefinitely=more than once), but stronger than the former expression and more precise than the latter: both once and twice, not only once but twice (comp. Philippians 4:16): “testatur non subitum fuisse fervorem, qui statim refrixerit, sed hujus propositi se fuisse tenacem, quum varias occasioned captaverit’ ’ (Calvin).

5. And Satan hindered us.—Instead of δέ, Paul chooses the Hebraistic connective, which in this case is almost the more energetic.—Satan, the personal devil (comp. 1 Thessalonians 3:5), in whose existence, therefore, Paul not merely believes, but refers to his agency even such comparatively trifling and external matters, because therein there lies prepared a hindrance to the kingdom of God (comp. Ephesians 6:12; otherwise at Romans 1:13; Romans 15:22; Acts 16:6 sq.). The Apostle, then, does not everywhere, and as a matter of course, speak of Satan, but he knows how with testing insight to distinguish. There is nothing about him of mere cant. In what the restraint consisted, we know not; only it cannot have been an accumulation of business, or anything of that sort, but must have been something of evil—whether on the side of the Thessalonians or on that of Paul. In the first case we should have to think with De Wette &c. of the enemies of the gospel at Thessalonica, whose hatred had been a source of danger to the Apostle on his arrival in Thessalonica; in the other case, either, with Chrysostom and others, of trials in the churches where Paul had since been, which rendered a removal from them impossible for him, or, perhaps better, of some sickness of the Apostle, and in connection with this we might think of Satan’s messenger, 2 Corinthians 12:1—a topic, it is true, on which we know just nothing very clear and certain. (Comp. also 1 Thessalonians 3:1.) It is even very possible that both kinds of reasons concurred; that the first time, for example, and this would best agree with 1 Thessalonians 2:17, Paul desired to turn back again to Thessalonica from Berœa, but was hindered in that by the Thessalonian Jews (Acts 17:13.—See Calvin, Bengel, and others.)

6. (1 Thessalonians 2:19.) For.—Paul gives the reason of his longing after the Thessalonians, and of his repeated purpose to come unto them. Illum desiderii ardorem inde confirmat, quia in ipsis felicitatem suam quodammodo repositam habeat; perinde enim valet hæc sententia ac si dixisset: Nisi me ipsum obliviscar, necesse est ut vos expetam (Calvin).

7. Who91 [What] is our hope, &c.—Ἤ οὐχὶ καὶ ὑμε͂ις belongs to τίς, and it is, of course, merely incidental that ἤ is coincident with the ἤ before χαρά and στέφανος; ἔμπροσθεν τοῦ κυρίου &c. belongs to ἐλπὶς ἤ χαρά &c.92 But ἢ οὐχὶ καὶ ὑμε͂ις is purposely put between, so that ἔμπροσθεν &c. attaches itself immediately to these words, because the Apostle would have it observed that, so far from his relation to them being a transient one, it is rather to reach on to the coming of Christ, and verify itself before the eyes of the Lord.—Hope and joy, here, of course, objective=the subject of hope and joy. This the Thessalonians are not, in so far as Paul hopes in regard to them that they shall be found blameless (Lünemann), but in so far as they are the fruits of his ministry, after which the Lord at His return will inquire (see Luke 19:15). To this also there is special reference in στέφανος καυχήσεως, an

expression derived from the garland that crowns the competitor at the goal in the successfully contested race (1 Corinthians 9:23; 2 Timothy 2:5; 2 Timothy 4:8). Καύχμσις, moreover, is not glory in the objective sense, but glorying; not gloria, but gloriatio; and so a crown for glorying=in which I may glory (comp. Ezekiel 16:12; Ezekiel 23:42; Proverbs 16:31; LXX.). Roos: We hope on your account to have some great experience at the coming of Christ; we shall then be able to rejoice over you; we shall be able to parade with you, as one parades with a crown won in a contest of the games.—Ye also, as well as other churches; those, for example, in Philippi or Corinth (see Philippians 4:1; 2 Corinthians 1:14—parallelisms also for the expression).

8. (1 Thessalonians 2:20.) Ye are verily93 [For ye are], &c.—Τάρ confirms and strengthens the readily understood affirmation in the oratorical question of 1 Thessalonians 2:19 (comp. Winer, p. 396). Our glory and joy. The expression glory [Herrlichkeit] is properly retained in translation here also by Ewald and J. Mich. Hahn, and is by the latter emphasized in a theosophic way. Δόξα is weakened, when rendered merely by renown or honor [Lünemann: Ruhm; Luther, De Wette: Ehre.—J. L.] (Comp. 1 Corinthians 11:7, where the woman is called the δόξα of the man, the man the εἰκὼν καὶ δόξα of God; and 2 Corinthians 8:23, where approved brethren are distinguished by the title, δόξα Χριστοῦ.) As δόξα in God Himself is His life-impression, life-form (see at 1 Thessalonians 2:12 Doctrinal Principles, No. 8), so with such genitives it denotes the representation of the life, resting on the communication of life,—the copy, standing in essential connection with the original, belonging to it, and forming as it were one whole with it, so that the latter is surrounded by it with a halo, as the sun by its beams, as the head by the crown (δόξα parallel with στἐφανος κανχήσεως). Thus it is with the man and the woman taken from him; with Christ and believers; with Paul and the spiritual children begotten by him.—That such objective, actual glory then becomes in the subjective experience a matter of joy, lies in the nature of the case.

DOCTRINAL AND ETHICAL

1. (1 Thessalonians 2:18.) Satan appears in Scripture in a threefold activity; as tempter and seducer, as accuser, as destroyer. In the first relation he is the first and perpetual author of sin amongst men (ὀ πειράζων, 1 Thessalonians 3:5; Matthew 4:3; ὁ λανῶν, Matthew 12:9). As accuser (κατήγωρ, Revelation 12:10), he seeks, when the sin is accomplished, to make the most of it with lying exaggeration before the Divine Judge (Zechariah 3:1), and also to exhibit it in the worst possible colors before our inner judge, the conscience, in order to bind the sinner inwardly, rendering him fainthearted and paralyzing his resistance to sin. Here belong the two most common names of the devil, the Hebrew הַשָּׂטָן, properly adversary, especially in court (comp. לְשִׂטְנוֹ, Zechariah 3:1, and ἀντίδικος, 1 Peter 5:8), and the Greek διάβολος, informer, slanderer, defamer, properly one who strikes through with words. As destroyer (comp. Ἀπολλύων, Revelation 9:11) Satan works, in so far as he, as prince of the fallen world, sets in motion all the powers of physical and moral evil against salvation, the kingdom of God, and in behalf of mischief, which in the last instance is ἀπώλεια, eternal damnation. It is thus that lie appears in our text. In the two first relations he is a liar; in the last, and—in so far as that lies as the ultimate aim at the bottom also of the earlier—in all three, a murderer (John 8:44). In the case of Judas he succeeded first in his trade as a seducer, then in that of an accuser; hence the end of the former in despair and suicide, whereby he fell a prey to the destroyer.

2. (1 Thessalonians 2:19-20.) Paul’s hope is to be adorned with the fruits of his ministry before the Lord at His coming. Holy Scripture everywhere lays stress on this point, that every man shall receive his own reward according to his own labor (1 Corinthians 3:8). The fundamental relation of every man to God in respect of faith or unbelief decides the question of his happiness or misery (Ephesians 2:8; Mark 16:16; John 3:18; John 3:36; John 5:24). But within these two great classes there is still possible an extraordinary diversity in the life-acting of faith or unbelief—in practical honesty and dishonesty. Through faith we are become children of God; but now we must yield ourselves to be also trained as such, and renewed ever more and more into the image of the Father and of our First-born Brother (χάρις παιδεύουσα, Titus 2:11-12; comp. Hebrews 12:7-10; Colossians 3:10; Romans 12:2; Romans 8:29; 2 Corinthians 3:18), that we remain not weak, new-born children, but grow to the ripe age of a perfect man (Hebrews 5:13-14; comp. Ephesians 4:13-14). We are rooted in the right ground and soil, and bear within us the full germ of life; but for that very reason it concerns us now to grow and bring forth fruit (Colossians 2:7; Colossians 1:10-11; Matthew 13:23; Mark 4:26-28; John 15:2; Philippians 1:9-11). The whole walk of a man contributes to the formation of his disposition and character; all the issues of the life exert a formative reacting influence on our inner man—impress and stamp themselves also in ourselves (character from χαράσσω). In the Divine judgment, therefore, justification and condemnation are made to depend even on our words (Matthew 12:36-37); but especially is our fate determined according to our works, or (in the singular) our work, life-work, so far as therein is exhibited the total result of the religious and moral life, rearing itself on the foundation of faith or unbelief (Romans 2:6; 2 Corinthians 5:10; Revelation 2:23; Revelation 20:12 sq.; Revelation 22:12; Matthew 16:27; John 5:29). As a man walks, so he becomes; and as he becomes, so is he also in death; his works do follow him (Revelation 14:13), and agreeably thereto his destiny in that other world spontaneously shapes itself; on which account there will be among the blessed and among the lost very different degrees of glory or of torment (comp., for example, Luke 19:17-19; Luke 12:47 sq.; Matthew 11:22-24; 1 Corinthians 3:12-15. Of course, this is not the place to go into more precise definitions respecting heaven, hades, hell, the first and second resurrections, &c.). By this view justice is done also to the scriptural idea of reward, without our falling into the Catholic idea of merit. And in this way, especially, sanctification, a spiritual walk, inward growth, and the outward activity of the life, here acquire an importance which in the original Protestantism was not duly recognized and acknowledged—a defect, that has been in many ways prejudicial, and here and there is so still, to our evangelical doctrine and practice. It is true, our Confessions teach emphatically, that faith by an inward necessity brings forth good works; and yet the main point of view, from which they had to handle this doctrine over against Catholicism, was the negative one: that righteousness and salvation depend neither for their attainment nor their preservation on good works. For this reason, and the kindred one, that for the doctrine of faith and justification that of regeneration was neglected, it was impossible for the idea of sanctification, and what is connected therewith also in eschatology, to reach fully its positive, scriptural development and significance. Meanwhile, there is by no means any want of good suggestions, particularly in Melancthon’s excellent discussion de dilectione et impletione legis in the Apology for the Augsburg Confession.

3. (1 Thessalonians 2:19-20.) Whatever work we perform in an earthly calling, even in art and science as such, belongs to the domain of the perishable—of means, not of everlasting ends. Only what of good or evil is wrought in the souls of men is of eternal import. And the highest service is to help a soul to the life in God. On this rests the singular dignity, and also the responsibility, of the ministerial office. In an altogether peculiar sense, this is work for the day of Jesus Christ, whether we are now good shepherds or hirelings.

4. Paul hopes on the day of the Lord to be surrounded by those converted through him, as by a glory. This δόξα, this crown of glorying, is the true halo, when, coming into the presence of the heavenly Judge, one is able to say: Behold, I and the children whom God hath given me. At His coming the Lord will present to Himself His entire Church glorious, without spot or wrinkle (Ephesians 5:27; 2 Corinthians 11:2). But the Church is an organism, not merely in the sense that the body as a whole depends on the head, but also in that it is composed of various members, the weaker depending on the stronger. Thus do spiritual children hang on their spiritual fathers, and are as it were embraced in them, and ruled by them. In this sense Paul hopes to be surrounded by his Gentile churches; in this sense is the promise made to the Twelve of ruling the twelve tribes of Israel (Matthew 19:28; Luke 22:29-30). This agrees with the fundamental view which Scripture, in this case also the true interpreter of experience, takes of humanity. It regards it, not as an atomic mass of individuals, but as an organism, depending for its natural life on Adam, for its spiritual life on Christ; and that in such a manner, that from these two genealogical heads the membership branches off to every single individual. Hence the importance of progenitors and their primitive doings in the sphere itself of nature and of race (Adam, Shem, Ham, Japheth, Abraham, David, &c.; Adam’s fall, Ham’s misdeed, Abraham’s faith, the gracious treatment of David’s descendants for David’s sake, &c.), just as prominent prophetic and apostolic persons are centres of light and union in the spiritual sphere. The case is similar with the Lord of the world’s history.

HOMILETICAL AND PRACTICAL

1 Thessalonians 2:17. The Apostle’s loving union with his churches even when absent from them. J. Mich. Hahn: In the Apostle, who certainly loves all the children of God, and even all the Lord’s dearly redeemed, with a priestly, cordial love, there is yet a predilection for his spiritual children (1 Corinthians 4:15; Galatians 4:19). The reason of that is the closer affinity of spiritual kindred. If it is so in the earthly nature, and cannot be said to be improper, who then shall blame it in the spiritual? Whoever blames it, would mend an arrangement of the Creator, who is also our Redeemer.—Rieger: As matters now stand with us, we are unable to estimate what a benefit it was to come together in person, and strengthen one another concerning the common faith.—Diedrich: Christians may well even long to see one another, whilst they are in the flesh; worldlings are soon fain to get out of one another’s way.—[The same principles of the new creature, that led the primitive Christians to delight in personal intercourse with one another (comp. Acts 4:23; Acts 20:38; Romans 1:11; Rom 15:24; 1 Thessalonians 3:6; 2Ti 1:4; 2 John 1:12; 3 John 1:14), were still more powerfully operative in their relations to their Lord (comp. John 14:3; John 14:19; Philippians 1:23; 1 Thessalonians 4:17; 1 John 3:2; &c.—J. L.]

1 Thessalonians 2:18. Calvin: It is certain, that whatever opposes the work of the Lord proceeds from Satan. Would that it were a firmly settled conviction in all pious souls, that Satan is continually making every effort to retard or hinder the edification of the Church! We should certainly be more intent on resisting him; we should have more at heart the preservation of sound doctrine, of which Satan takes such eager pains to rob us.—A part of that Bound doctrine is the doctrine of Satan himself.—[Bishop Wilson: Non-residence. N. B. It is the work of Satan, and his desire, to keep a pastor from his flock.—J. L.]

1 Thessalonians 2:19-20. It is important that a man should not merely be assured of his gracious standing and salvation, which, indeed, is the first thing and most important, but should also be zealous to bear fruit for the day of the Lord, and to be able hereafter to say to the Loud: Lord, my pound hath gained ten pounds (Luke 19:16). He can also set his aim too low, and cover with false humility his own drowsiness and sloth.—A great and main point for the preacher, that he appear not empty before the Lord in His day.—Calvin: At the last day Christ’s servants will obtain glory and triumph according as they have spread abroad His kingdom. Therefore should they even now rejoice and glory in nothing save the blessed result of their labor, in seeing the glory of Christ advanced through their service. In this way also they will attain to a true love for the Church.—Theodoret: Paul has compared himself to a mother (1 Thessalonians 2:1), and mothers are wont to call their young children their hope, joy, &c.94—Chrysostom: Who would not exult in such a numerous and well-bred troop of children?—To whose lot fall these joys of spiritual paternity? Do we even know any thing of them?—The Apostle’s joys and cares of spiritual fatherhood are a pattern for us also in regard to our children after the flesh, how we should be faithful in our families, and should carefully engage that not one of the members be lost.—To keep the coming of the Lord at all times before our eyes, that is to be likeminded with the Apostles.—Rieger: In the gospel the Lord’s coming shines in upon us so near, that it affords us already at every step much light for our feet.—[ Matthew Henry: The Apostle here puts the Thessalonians in mind, that though he could not come to them as yet, and though he should never be able to come to them, yet our Lord Jesus Christ will come; nothing shall hinder that.—Benson (Macknight, Barnes, &c.): Paul expected to know his own converts again in the great day; and particularly to rejoice in them. We may, therefore, hope to know our friends in the future state.—J. L.]

Footnotes:

1 Thessalonians 2:17; 1 Thessalonians 2:17.—[ἀπορφανισθέντες ̓ ὑμῶν. German: verwaiset von euch; Vaughan: “literally, orphaned from you.” The double ἀπό emphasizes the fact of separation; ὀρφανισθ., the feeling of bereavement and desolation that ensued.—Peile, Ellicott, Vaughan and others: torn from you; Peile adding, and bereaved. Jowett: bereaved in being taken from you; Robinson: “bereaved and separated.”—J. L.]

1 Thessalonians 2:17; 1 Thessalonians 2:17.—[The Greek order, “throwing the emphasis more distinctly on the more abundantly” (Ellicott).—J. L.]

1 Thessalonians 2:18; 1 Thessalonians 2:18.—Instead of διό Lachmann, Lünemann [Tischendorf in the first and latest editions, Alford, Ellicott] and others, read, after Sin. A. B. D.1 F. G. and some other manuscripts, διότι, whereas Tischendorf (Exodus 2:0), De Wette, Reiche and others, retain διό of the received text. At any rate διότι must be=on which account, therefore, and so equivalent to διό, as Lünemann also supposes; but elsewhere διότι is with Paul=because; comp. in our Epistle 1Th 2:8; 1 Thessalonians 4:6.

1 Thessalonians 2:19; 1 Thessalonians 2:19.—[καυχήσεως. See the English margin, and 2 Corinthians 7:4; comp. also Romans 15:17, and the several instances (6 out of 12) in which the noun is in our version rendered boasting.—J. L.]

1 Thessalonians 2:19; 1 Thessalonians 2:19.—[The ἤ before οὐχὶ καί is wanting in Sin.1, but was added by correction; and the same thing is true of ἡ before χαρά in 1 Thessalonians 2:20—J. L.]

1 Thessalonians 2:19; 1 Thessalonians 2:19.—[Ellicott: “The addition χριστοῦ (Rec. with F. G. L.; many Vv.) is rightly rejected by Lachmann, Tischendorf, and most modern editors,” and our German text. It is wanting in Sin.—J. L.]

[88][Περισσοτέρως occurs eight times in Paul’s other Epistles (besides Hebrews 2:1; Hebrews 13:19), and in some of those in stances does it stand for the positive.—J. L.]

[89][So De Wette, Koch, Ellicott, and others. The objection to this is, not merely that, had the separation been in heart, there would have been no desire whatever to see them again [Lunemann), but that οὐ καρδίᾳ is simply an incidental, parenthetical correction of the main thought, ἀπορφανισθέντες ̓ ὑμῶν. I prefer Calvin’s explanation: The writer’s love, instead of being lessened by absence, was rather the more inflamed thereby (and so Aretius, Gill, Winer, Wordsworth, Vaughan, and others).—J. L.]

[90][See Notes in my Revision of this verse.—J. L.]

[91][So Luther, and other German versions.—J. L.]

[92][This is frequently indicated by a comma after καυχήτεως, and another after ὑμε͂ις.—J. L.]

[93] [Ihr seid ja—making the γάρ intensive, as is done also by Luther, Scholefield, Ellicott, and many others. But the rendering of our common version is quite as good;—the 20th verse now justifying, as if “after reconsideration” (Webster and Wilkinson), the confident tone of the previous question by the triumphant assertion of what is there only strongly implied. The reader will notice likewise the emphatic ἐστε.—J. L.]

[94][In this suggestion Theodoret, as usual, follows Chrysostom. Wordsworth: “ ‘These are my jewels,’ as the Roman mother, Cornelia, said of her offspring. Comp. Proverbs 17:6, στέφανος γερόντων, τέκνα τέκνων, καύχημα δὲτέκνων πατέρες αὐτῶν.”—J. L.]