775
ὑμῖν, οἱ ? oy f ἂν 9 καὶ d In this ὑμῖν, οἱ μὴ ᾿Ιησοῦν * Χριστὸν "καὶ ντα ἐγὼ |! ἐν 6 ἀσθενείᾳ καὶ * év Bd Bw ης.
Tit. ντο
e vi. 6,8; Rom. xiii. 11; Eph. ii, 8; Ph. i. 28; 3 Jo. 5. g xv. 43; five times in 2 Cor.; Rom. viii. 26; Gal. iv. 13; 1 Tim. ν. 23; see also i. 25, h 2 Cor. vii. 15; Eph. vi. 5; Ph. ii. 12; Gen. ix. 2; Exod. xv. 16; Ps. liv. 6, etc.
VreevSevar (om. τον), BD*CP 17, 37; ειδεναι τι, NAG; του ειδεναι τι,
DbL and most others.
The two other readings are successive grammatical emen-
dations of the first ; cf. Acts xxvii. 1, and the T.R. of vii. 37 below.
“And I at my coming ... came’: the repeated vb. draws attention to Paul’s arrival,—to the circumstances and char- acter of his original work at Cor. The emphasis of κἀγώ---'' And I ’’—may lie in the correspondence between the mes- sage and the messenger—both “ foolish ” and “weak” (i. 25: so Ed.); but the form of the sentence rather suggests allusion to the nearer i. 26---'' As it was with you, brothers, to whom I conveyed God’s cail, so with myself who conveyed it; you were not wise nor mighty ac- cording to flesh, and I came to you as one without wisdom or strength”. Mes- sage, hearers, preacher matched each other for folly and feebleness! ‘‘ I came not in the way of excellence—ka@ ὑπερ- οχήν, cum eminentia (Bz.)—of word or wisdom,”’—not with the bearing of a man distinguished for these accomplishments, and relying upon them for his success: this clause is best attached to the emphatic ᾖλθον, which requires a descriptive ad- Ἱππος (so, ο. ον, (B25 Πες εαν 3). others make it a qualification of καταγ- γέλλων. Paul’s humble mien and plain address presented a striking contrast to the pretensions usual in itinerant pro- fessors of wisdom, such as he was taken for at Athens.—twepoyy, from ὑπερέχω (Phil. ti. 3, iti. 8, iv. 7), to overtop, outdo. For λόγου ἢ σοφίας, see note on σοφία λόγου (i. 17).
The manner of Paul’s preaching was determined by its matter; with such a commission he could not adopt the arts of a rhetorican nor the airs of a philoso- pher: ‘‘I came not like a man eminent in speech or wisdom, in proclaiming to you the testimony of God”’.—r. μαρτύριον τ. Θεοῦ (subjective gen.: cf. note on i. 6) = 7. εὐαγγέλιον τ. Θεοῦ (Rom. i. 2, 1 ΤἘπεςδ. 1. 2,18, εαν ιο αἱ Τοἳς v.Or); with the connotation of solemnly attested truth (cf. 2 Cor. i. 18 f.); P. spoke as one through whom God was witnessing. κηρύσσω (i. 23), denoting official de- claration, gives place to καταγγέλλω, signifying full and clear proclamation
(see parls.).—katrayyéAXwv, pr. ptp., ‘in the course of preaching ” ; cf. 2 Cor. x. 14.
Ver. 2. οὐ γὰρ ἔκρινά τι (or ἔκρινα vi) εἰδέναι κ.τ.λ.: “For I did nat de- termine (judge it fit) to know attything (or, know something) among you, except (or, only) Jesus Christ, and Him cruci- fied”. This explains Paul’s unadorned and matter-of-fact delivery.—ovd nega- tives ἔκρινα, not εἰδέναι (the rendering «1 determined not to know ” contravenes the order of words); nor is there any instance of οὐ coalescing with κρίνω as in ot ype (nego) and the like—these interpretations miss the point: had P. chosen another subject, he might have aimed at a higher style; he avoided the latter, ‘‘for” he did not entertain the former notion. His failure at Athens may have emphasised, but did not originate the Apostie’s resolution to know nothing but the cross: cf. Gal. iii. 1, 1 Thess. iv. 14, v. 9 f., Acts xiii. 38 f., relating to earlier preaching. For the use of ἔκρινα (statuiz, Bz.) as denoting a practical moral judgment or resolution, cf. vii. 37, 2 Cor. ii. 1. Ev. renders tt εἰδέναι (thus accented), ‘‘to be a know-some- thing ” (aliquid scire)—to play the philo- sopher—according to the well-known Attic idiom of Plato’s Ajol., § 6, and passim, where οἴεται τὶ εἰδέναι = Soxet σοφὸς εἶναι; cf. viii. 2, and the em- phatic εἶναι τὶς (τὶ) ; also iii. 7, Gal. ii. 6, vi."3, Acts ν. 36. This rendering ac- counts well for εἰδέναι, and gives addi- tional point to the ὑπεροχὴ of ver. x: P. brought with him to Cor. none of the prestige of the professional teachers, who claimed to ‘know something”; Christ and the cross—this was all he knew. For εἰ μὴ in the corrective sense ‘‘ only,” de- manded by this interpretation, see vii. 17. ----εἰδέναι is to possess knowledge, to bé a master; γινώσκειν (i. 21), to acquire knowledge, to be a learner. On ἐσ- ταυρωμµένον (pf. ptp., of pregnant fact), cf. notes to i. 17, 23.