9. αἵτινες] ‘ men who’ , the qualitative character of ὅστις, though generally lost in late Gk., being apparently maintained in the Pauline Epp., cf. Romans 1:25, 1 Corinthians 3:17, Galatians 4:24; Galatians 4:26, Philippians 4:3, and see Blass p. 173, Moulton Prolegg. p. 91 f. In the papyri of the Ptolemaic period ὅστις has almost wholly disappeared, its place being taken by the simple ὅς, and in the plural often by ὅσοι (Mayser p. 310). δίκηντίσουσιν] ‘ shall pay a penalty.’ Δίκη, originally ‘ custom,’ ‘ usage,’ and hence ‘ right’ considered as established usage, came to be extended to a ‘ process of law’ or ‘ judicial hearing’ (e.g. P.Hib. 30, 24 (3./b.c.) ἡδίκησοιἀναγραφήσετ[α]ι ‘ the case will be drawn up against you,’ P.Reinach 15, 21 (2./b.c.) ἄνευδίκηςκαὶκρίσεωςκαὶπάσηςεὑρεσιλογίας ‘ sans procès, contestation, ni chicane d’ aucune sorte’ ), and then to the result of the lawsuit, ‘ execution of a sentence,’ ‘ punishment’ : see Jude 1:7, Sap. 18:11, 2Ma 8:11, and cf. P.Fay. 21, 24 f. (2./a.d.) τὴνπροσήκουσανδίκη[νὑ]πόσχωσι ‘ may pay the fitting penalty.’ The exact phrase δίκηντίνειν does not occur elsewhere in the N.T. though it is very common in class. writers, cf. Soph. Electra 330 ἀλλʼ ἴσθιτοιτίσουσάγʼ ἀξίανδίκην, and the other exx. cited by Wetstein. For the verb cf. Proverbs 27:12 ζημίαντίσουσιν, B.G.U. 242, 7 f. (2./a.d.) [πλ]ηγαῖςπλίσταιςμε [ἐτ]είσατο. ὄλεθροναἰώνιον] a phrase not found elsewhere in the N.T., but cf. 4Ma 10:15 τὸναἰώνιοντοῦτυράννουὄλεθρον. As ὄλεθρον (I. 5:3 note) does not necessarily imply annihilation, so in itself αἰώνιον need not mean more than ‘ age-long,’ ‘ age-lasting,’ the period over which it extends depending on the nature of the object with which the aeon has to do. Thus in both papyri and inscriptions it is of frequent occurrence with reference to the span of a Caesar’ s life, cf. B.G.U. 362. 4:11 f. ὑπὲρσωτηριῶνκαὶαἰω[νίου] διαμο[νῆ]ςτοῦκυρίουἡμῶν (Severus), and for a similar weakened sense of the word see Magn. 188, 12 f. (2./a.d.) where reference is made to the monies spent by a certain Charidemos during his ‘ life-long’ tenure of the office of gymnasiarch (εἰςγυμνασιαρχίαναἰώνιον). On the other hand, in view of St Paul’ s consistent teaching regarding ὁαἰὼνὁμέλλων which is once and for ever to supplant ὁαἰὼνοὗτος, the thought of ‘ finality’ is necessarily present in the passage before us: the destruction is an ‘ eternal’ one. See further Kennedy Last Things p. 316 ff., and the passages cited by Volz Jüd. Eschat. p. 286 f. to show that the eternity of woe was the ordinary teaching of Jewish writers. Lachmann’ s reading ὀλέθριον is only supported by A 17 47 73; cf. Tert. adv. Marc. 5:16 ‘ quos ait poenam luituros exitialem, aeternam.’ ἀπὸπροσώπουκτλ.] The words are borrowed, as Tertullian had already remarked , from Isaiah 2:10; Isaiah 2:19; Isaiah 2:21, and hence ἀπό is best understood neither temporarily nor causally but locally in the sense of separation from the face of the Lord. For this pregnant use of the preposition cf. 2:2, Romans 9:3, 2 Corinthians 11:3, Galatians 5:4, and for the thought such passages as Matthew 7:23; Matthew 25:41, Luke 13:27 contrasted with Matthew 5:8, 1 John 3:2, Revelation 22:4. Δόξης, as in I. 2:12, is the visible glory which is the symbol of the Divine presence, while ἰσχύος (gen. orig.) is the strength by which the Lord is characterized, and from which His glory radiates; cf. Psalms 146. (147.) 5 μέγαςὁκύριοςἡμῶν, καὶμεγάληἡἰσχὺςαὐτοῦ. For the distinction between ἰσχύς strength absolutely and κράτος might, strength in relation to an end to be gained, see Westcott Eph. p. 25 f.