ἵνα ἐν ἡμῖν µάθητε τὸ Mh ὑπὲρ a γέγραπται: “that in our case you may learn the (rule), Not beyond the things
δοο Προς ΚΟΡΙΝΘΙΟΥΣ A Iv.
- ἵνα μὴ “els ὑπὲρ τοῦ 3 ἑνὸς "φυσιοῦσθε κατὰ ᾿τοῦ ἑτέρου.
Ας is:
17; Gal. γάρ σε © διακρίνει; τί δὲ ἔχεις 6 οὐκ ἔλαβες; “ei δὲ καὶ ἔλαβες, "τί
41
Eph. iv. καυχᾶσαι ὡς. μὴ λαβών; 8.
ἤδη κεκορεσµένοι ἐστέ, ἤδη " ἐπλου-
; ‘ - e18f,v.2, τήσατε, χωρὶς ἡμῶν | ἐβασιλεύσατε: καὶ "' ὄφελόν ye | ἐβασιλεύσατε,
Vili. I,
xiii. 4;
Col. ii. 18 ; -ωσις, 2 Cor. xii. 20. i Acts xxvii. 38; Deut. xxxi. 20.
Lk. i. 53, ΧΙ]. 21.
xi. 1; Gal. v. 12; Rev. iii. 15.
that are written” ; cf. the cl. Μηδὲν ἄγαν. The art. τὸ seizes the My ὑπὲρ clause for the obj. of µάθητε; for the construc- tion, cf. Gal. v. 14, Luke xxii. 37, and see Wr., pp. 135, 644; the elliptical form (‘‘Not” for ‘Do not go,’ or the like) marks the saying as proverbial, though only here extant. Ewald suggests that it was a Rabbinical adage—as much as to say, Keep to the rule of Scripture, Not a step beyond the written word! ‘‘yéypamtat in his libris semper ad V. T. refertur” (Grotius); but in a general maxim it is superfluous to look for par- ticular passages intended. In iii. 19 Ε., and indirectly in vv. 4 f. above, P. has shown the Cor. how to keep their thoughts about men within the lines marked out in Scripture.—The tst ἵνα is definitely applied by the second, apposed ἵνα: “that you be not puffed up, each for his individual (teacher) against the other”. Scripture teaches the Cor. both not to “ glory inmen”’ and not to “judge” them (ili. 21, iv. 4 {.).- φυσιοῦσθε (Φυσιόω, older Gr. Φυσάω or φυσιάω, to inflate) is best explained as irreg. pr. shy. (cf. ζηλοῦτε, Gal. iv. 17); John xvii. 3 is the only clear ex. of tva with ind. in N.T.— see however Wr., pp. 362 f. Mr. ob- viates the difficulty by rendering tva where, against Bibl. and later Gr. use. Fritzsche read 6 (T. R.) for @ in the previous clause; then, by a double itacism, ἕνα for ἵνα and φυσιοῦσθαι for Φυσιοῦσθε, thus getting ingeniously an inf. clause in 6c, standing in apposition to the 6 of 6b—‘ Not beyond what is written,—t.e., that one be not puffed up for the one,” etc.).—els ὑπὲρ τ. ἑνός, a reciprocal phrase (cf. 1 Thess. v. 11), ‘‘one for the one (teacher), another for the other” (see i. 12),—zeal ‘‘for the one”? admired master generating an animus ‘‘against the other” (κατὰ τοῦ ἑτέρου, the second) correspondingly de- spised. Those who cried up Apollos cried down Paul, and vice versa.
Ver. 7. τίς γάρ σε διακρίνει; ‘‘ for who marks thee off ?”’ (or ‘separates thee?
ς ς f vi. 1, x. 24, 29, Xiv. 17; Ro. ii. 1, xiii. δ; Gal. vi. 4; Phil. ii. 4. g Η.Ι. with pers. obj.; cf. vi.5; Acts xv.g; Jude 22.
h For interr. after ει, xii. 17. See i. 29.
k 2 Cor. viii. 9; Rom. x. 12; 1 Tim. vi. 9, 18; 5 times in Rev. ; 1 xv. 25; Rom. v. 14, 17, 21, vi. 12; 1 Tim. vi. 15; Rev. ν. το, etc.
m 2 Cor.
—discernit, Vg.””)—what warrant for thy boasting, ‘‘I am of Paul,” etc., for rang- ing thyself in this coterie or that? ‘ The διάκρισις was self-made” (El.). The other rendering, ‘‘ Who makes thee to differ ?”’ (to be superior : eximie distinguit, Bg.)—sc. ‘‘who but God?” —suits the vb. διακρίνω, but is hardly relevant. This question stigmatises the partisan conceit of the Cor. as presumptuous ; those that follow, τί δὲ . . . εἰ δὲ καὶ . «+ marks it as ungrateful; both ways it is egotistic.—rt δὲ ἔχεις κ.τ.λ.: ‘ what moreover hast thou that thou didst not receive ?”’—1.e., from God (i. 4 f., 30, iii. 5, 10, xii.6,etc.). For this pregnant sense of λαμβάνω, cf. Acts xx. 35.—‘* But if indeed thou didst receive (it), why glory as one that had not received?” The receiver may boast of the Giver (i. 31), not of anything as his own. καὶ lends actuality to the vb.; “εἰ καί, de re quam ita esse ut dicitur significamus”’ (Her- mann); cf. 2 Cor. iv. 3. καυχᾶσαι, a rare form of 2nd sing. ind. mid.; Wr., p. go. For ὡς with ptp., of point of view (perinde ac), see Bm., p. 307; of. ver. 3. Ver. 8 depicts the unjustifiable ‘‘ glory- ing” of the readers with an abruptness. due to: excited feeling (cf. the asyndeton of iii. 16): ‘‘ How much you have re- ceived, and how you boast of it!—Sosoon you are satiated!” etc. The three first clauses—75n, ἤδη, χωρὶς κ.τ.λ.---ᾱτε ex- clamations rather than questions (W.H.). Distinguish ἤδη, jam, by this time; viv, nunc, at this time (iii. 2, etc.); ἄρτι, in presenti, modo, just now or then, at the moment (xiii, 12, etc.). κεκορεσµένοι ἐστέ (κορέννυµι, to glut, feed full; incl. Gr. poetical, becoming prose in κοινή; for tense-form, cf. i. 1Ο, ἦτε κατηρτ.: “So soon you have had your fill (are quite satisfied)!” The Cor. reported them- selves, in the Church Letter (?), so well fed by Paul’s successors, so furnished in talent and grace, that they desired nothing πιοτε.---ἤδη ἐπλουτήσατε (aor., not pf. , as before): ‘‘So soon you grew rich!” The Thanksgiving (i. 5) and the list of