48 Translating παϱϱησίαν ϰαὶ πϱοσαγωγήν is a hendiadys.
46 ϰατὰ πϱóθεσιν τѽν αỉώνων. Clem. Alex. reads πϱóγνωσιν for πϱóθεσιν.
47Gk. ἣν ἐποίησεν, referring to the formation of the purpose rather than to its fulfilment.
48Translating παϱϱησίαν ϰαὶ πϱοσαγωγήν is a hendiadys.
49ἐν πεποιθήσει, where ἐν is best treated as comitative; cf. Eph. 1:4 (p. 256, n. 35). For πεποιθήσει D* has the remarkable variant τῷ ἐλευθεϱωθῆναι (“in being set free”).
50For ἐγϰαϰεῖν C D1 F G Ψ with the majority of cursives read the synonymous ἐϰϰαϰεῖν.
51Gk. ἤτις ἐστίν δóξα ὑμѽν (“which is your glory”), the relative being attracted into the gender and number of δóξα instead of agreeing with its antecedent θλίψεσιν. In 1175 1881 it is divided ἣ τίς (“or what is your glory?”).
52Cf. B. S. Easton, The Pastoral Epistles (London, 1948), p. 117: “‘I am less than the least of all saints’ . . . shows the influence of formalized devotional phrasing and I am the chief of sinners’ [ἁμαϱτωλοὺς . . . ὧν πϱѽτός εỉμι ἐγὼ] is purely formalized; in both these cases the post-Pauline writers exalt their hero by exaggerating his humility—with the implication that so humble a man must have been very holy indeed.”
53Cf. C. Spicq, Saint Paul: Les Épîtres Pastorales (Paris, 31969), p. 344 (he compares the tax-collector in Luke 18:13 and asks, “Would a pseudepigraphist ever have dared to blacken his hero to this extent?”).