3. ὅτανλέγωσινκτλ.] There is good authority for inserting δέ (WH. mg.) after ὅταν, but on the whole ms. evidence is against it, and the verse must be regarded as standing in close (asyndetic) relation to the preceding clause. The subject is left indefinite, but can only be unbelieving men , while the pres. (instead of the aor.) subj. after ὅταν points to coincidence of time in the events spoken of: it is ‘ at the very moment when they are saying’ &c., cf. Revelation 18:9, and see Abbott Joh. Gr. p. 385. Εἰρήνηκτλ.] a reminiscence of Eze 13:10 (λέγοντεςΕἰρήνη, καιοὐκἢνεἰρήνη), ἀσφάλεια (Vg. securitas, Clarom. munitio, Ambrstr. firmitas) being added here to draw increased attention to the feeling of security. The latter word is rare in the N.T. occurring elsewhere only twice in Lk. (Go.1 Acts 1): in the papyri it is found as a law-term = ‘ bond,’ ‘ security,’ e.g. P.Tebt. 27, 73 f. (2./b.c.) ἄνευτοῦδοῦναιτὴνἀσφάλειαν. τότεαἰφνίδιοςκτλ.] Cf. Luke 21:34 προδέχετεδὲἑαυτοῖςμήποτε ... ἐπιστῇἐφʼ ὑμᾶςἑφνίδιοςτ̔ἡμέραἐκείνηὡςπαγίς. Αἰ(ε)φνίδιος is found only in these two passages in the N.T., but it occurs several times in the O.T. apocrypha, Sap. 17:15 (14) αἰφνίδιοςγὰραὐτοῖςκαὶἀπροσδόκητοςφόβοςἐπῆλθεν, 2Ma 14:17, 3Ma 3:24; cf. also O.G.I.S. 339, 18 (2./b.c.) ἐκτῆςαἰφνιδίουπεριστάσεως. For the form see WH.2 Notes p.157 f., and for the use of the adjective, where we would expect an adverb, to give point and clearness to the sentence see WM. p. 582 f. The adverb is found in P.Fay. 123, 21 f. (c. a.d. 100) ἀλλὰαἰφνιδί[.]ωςεἴρηχενἡμῖνσήμερον. In ἐπίσταται (Vg. superveniet, Beza imminet) the idea of suddenness does not belong to the verb itself, though frequently, as here, it is suggested by the context, cf. Luke 20:1, Acts 6:12; Acts 17:5, where ἐφίστημι is used similarly of hostile intent. It occurs elsewhere in the Pauline writings only in 2 Timothy 4:2; 2 Timothy 4:6. The unaspirated form ἐπίσταται may be due to confusion with the other verb ἐπίσταμαι (WH.2 Notes p. 151, WSchm. p. 39). Ὄλεθρος (class., LXX.) is confined in the N.T. to the Pauline Epp., and, while not necessarily implying annihilation (cf. 1 Corinthians 5:5), carries with it the thought of utter and hopeless ruin, the loss of all that gives worth to existence (2 Thessalonians 1:9, 1 Timothy 6:9): cf. Sap. 1:12 and especially 4Ma 10:15 where τὸναἰώνιοντοῦτυράννουὄλεθρον is contrasted with τὸνἀοίδιμοντῶνεὐσεβῶνβίον. The word is thus closely related to ἀπωλεία (Matthew 7:13, Romans 9:22, Philippians 3:19): see further J. A. Beet The Last Things (ed. 1905) p. 122 ff. ὥσπερἡὠδίνκτλ.] Another reminiscence of our Lord’ s teaching, Matthew 24:8, Mark 13:8, cf. John 16:21. The same figure is frequent in the O.T. e.g. Isaiah 13:8, Jeremiah 4:31, Hosea 13:13, 2Es 16:38 f.— passages which doubtless suggested the Rabbinic expectation of the ηΖαΐμΕιΞδΗξΜΘωΡΔιηΗ, see Schόrer Geschichte3 2. p. 523 f. (E.Tr. Div. 11. 2. p. 154 f.), Weber Jόd. Theol. p. 350 f. The expression is never however used by St Paul in this sense (for the idea cf. 1 Corinthians 7:26), and in the present passage the figure must not be pressed to denote more than the suddenness of the coming—For suddenlyIt comes; the dreadfulness must beIn that; all warrants the belief—‘ At night it cometh like a thief.’The late ὠδίν (for ὠδίς) is found in the LXX. Isaiah 37:3; cf. in the Κοινή nom. εὐθύριν, P.Grenf. 11. 35, 5 (1./b.c.). In οὐμὴἐκφύγ. we have probably another reminiscence of Luke 21. (see above), ἵνακατισχύσητεἐκφυγεῖνταῦταπάντα (v. 36). For the absolute use of the verb in the present passage cf. Acts 16:27, Hebrews 2:3; Hebrews 12:25, Sir 16:13 (14), and for οὐμή see the note on 4:15.