8. οὕτωςὀμειρόμενοιὑμῶν] ‘ even so being eagerly desirous of you’ (Vg. ita desiderantes vos, Beza ira cupidi vestri). Ὀμείρομαι (for breathing, WH.2 Notes p. 151) is not found elsewhere in the Bibl. writings except in Job 3:21 (cf. Sm. Psalms 62. (63.) 2). The common derivation from ὁμοῦ and εἴρειν (hence Thpht. = προσδεδεμένοι, Oecum. = ἀντεχόμενοιὑμῶν) is philologically impossible, and Dr J. H. Moulton suggests rather the smer ‘ to remember’ (Skt. smirti ‘ memory,’ smarβmi ‘ I remember,’ Lat. memor) with a prepositional element, and compares as parallel formations δύρομαι and ὀδύρομαι, κέλλω and ὀκέλλω, ὀ-μόργνυμι, ὠ-κεανός . Wohlenberg conjectures that it may here be used ‘ as a term of endearment’ derived from the language of the nursery: cf. note on νήπιοι (v. 7). For the construction with the gen. in the case of verbs of ‘ longing’ see Kόhner3 § 416, 4 b. ηὐδοκοῦμεν] The absence of ἄν with ηὐδοκοῦμεν (for augment, WH.2 Notes p. 169, WSchm. p. 101) points to a result actually reached, while the verb itself which is only found in late Gk. (in LXX. frequently for ψΘφΘδ) draws attention to the hearty goodwill attending the writer’ s attitude ‘ were well-pleased’ (Vg. cupide volebamus). Cf. the use of εὐδοκεῖν in 1 Corinthians 1:21; 1 Corinthians 10:5, Galatians 1:15, with reference to God, and in Romans 15:26 f., 2 Corinthians 5:8; 2 Corinthians 12:10 with reference to man; see also the note on εὐδοκία 2 Thessalonians 1:11, and for a full discussion of both words Fritzsche Rφm. 2. p. 369 ff. An interesting ex. of εὐδοκεῖν is afforded by P.Lond. 1. 3, 6 ff. (2./b.c.) ηὐδόκησάςμετῆςτιμ[ῆςτ]οῦἡμίσουςτοῦ [τρί]τουλογείαςτῶνκειμένωννεκρῶν, apparently = ‘ thou hast granted me the honour of the half of the offerings collected for the dead (mummies).’ In legal documents the verb is frequent in the sense of ‘ give consent,’ e.g. in the marriage-contract P.Oxy. 496, 8 (2./a.d.) where the husband is not allowed to dispose of certain property χωρὶςεὐδοκούσηςτῆςγαμουμένης, ‘ without the consent of the bride’ : see further Gradenwitz Einfόhrung 1. p. 160 ff.τὰςἑαυτῶνψυχάς] ‘ our very lives,’ ‘ our very selves’—ψυχάς (for plur. cf. v. 4 note) according to its ordinary Bibl. usage laying stress on what belonged essentially to the writers’ personality : cf. Mark 8:35, 2 Corinthians 12:15, Sir. 35:23 (32:27) ἐνπαντὶἔργῳπίστευετῇψυχῇσου, and for a full discussion of ψυχή in the LXX. see Hatch Essays p. 101 ff.For the reflexive ἑαυτῶν referring to the 1st pers. plur. cf. 2 Thessalonians 3:9 (note), Romans 8:23, 2 Corinthians 1:9; 2 Corinthians 3:5 &c. (WM. p. 187, WSchm. p. 204); and see P.Par. 47, 26 (2./b.c.) αὑτοὺςδεδώκαμεν, P.Tebt. 47, 30 f. (2./b.c.) ἵνʼ ἡμεῖςμὲνκομισώμεθατὰἑαυτῶν (Mayser, p. 303).διότιἀγαπητοίκτλ.] Out of the Apostles’ intercourse with the Thessalonians a relationship of love (ἀγαπ. used by St Paul of his converts in all groups of his Epp.) had been developed once for all (aor. ἐγενήθητε) which had led to the consequent ηὐδοκοῦμενκτλ. Διότι (propterea qued) has apparently always a causal force in the N.T. (Wilke ntl. Rhet. p. 251), though in the LXX. and late Gk. generally it is also frequently found in a sense differing little from ὅτι ‘ that’ : cf. 2Ma 7:37 ἐξομολογήσασθαιδιότιμόνοςαὐτὸςθεόςἐστιν, B.G.U. 1011. 2:15 ff. (2./b.c.) διότιγὰρπολ[λὰ] ληρώι[δη] καὶψευδῆπροσαγ[γ[έλ[λε]ταικατανοεῖςκαὶαὐτός, and for similar evidence from the Attic inscriptions, where διότι never = ‘ because,’ see Meisterhans, p. 252 f. On the other hand in P.Tebt. 24, 34 (2./b.c.) καὶδιότι must have its full causal force. In mod. Gk. the word is used instead of γάρ, a meaning which Fritzsche (Rφm. 1. p. 57) finds even in such passages as Acts 18:10, Romans 1:19 (cf. Blass p. 274); see also 1 Peter 3:10 where γάρ is used to introduce a quotation from the O.T. instead of διότι which is preferred in 1:16, 1:24, 2:6. Jebb (in Vincent and Dickson Mod. Gk.2 App. p. 338) cites the passage before us along with Galatians 2:16 to illustrate the ease of the colloquial transition.