Ver. 2: a single life is good in itself, “but” is not generally expedient at Cor. ---διὰ τὰς πορνείας, ‘ because of the (pre- valent) fornications” (the unusual pl. indicating the variety and extent of profligacy: cf. 2 Cor. xii. 21); for this reason marriage, as a rule, is advisable here.—It must be Christian marriage, as opposed to heathen libertinism and Jewish polygamy: ‘let each (man) have his own wife, and each (woman) her proper husband”. ‘The pr. impv., ἐχέτω (sc. directive, not permissive), signifies “have and keep to” (cf. 2 Tim. i 13),
"γυναῖκα *éxérw, καὶ] ἑκάστη τὸν ἴδιον ἄνδρα éxérw.! γυναικὶ ὁ ἀνὴρ τὴν ! ὀφειλομένην 2 εὔνοιαν 3 {5 ἀποδιδότω: * ὁμοίως δὲ "καὶ 4 γυνὴ τῷ ἀνδρί: 4. ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ᾿ἐξουσιάζει, ddd’ ὁ ἀνήρ : ὁμοίως h§eh οὐκ ‘ ἐξουσιάζει, ἀλλ᾽ ἡ γυνή: 5. μὴ * ἀποστερεῖτε ἀλλήλους, | εἰ ‘pH ἴτι ἂν ὃ' ἐκ'' συμφώνου " πρὸς Ἀκαιρόν, ἵνα "σχολάζητε΄ τῇ νηστεία ὃ καὶ ὃ τῇ ? προσευχῇ καὶ πάλιν "ἐπὶ τὸ ᾶ αὐτὸ 3 συνέρχησθε,ὸ ἵνα μὴ
h Jas. ii. 25; Mt. xxvii. 41; Lk. ν. το, x. 32. 10. 12 Cor. xiii. 5; Lk. ix. 13. τι Η.]. -νησις, 2 Cor. vi. 15. xlv. Io. ii. 47; Lk. xvii. 35.
i See vi. 12. συµφωνως, Eccl. vii. 15; -νειν, Acts ν. 9, xv. 15, etc.; ni Th. ii. 17; Lk. viii. 13; Wisd. iv. 4. p In sing., absol., Rom. xii. 12; Col.iv. 2; Acts i. 4.
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ὦ 6 See v. 1. τη {Γοφειλην, Rom. xiii. 7; Mt. XVili. 32. g Rom. xii. Ws Doh. v.15; 1 Tim. v. 4; Rev. XViil. 6; Mt. xviii. 28 ff., xxii. 21; Lk.
. 3 χ. Ὡς, k See vi. 7 f. In this sense, Ex. xxi.
4 Ya A στο , καὶ 6 ἀνὴρ τοῦ ἰδίου σώματος
ο Mt. xii. 44; Ex. v. 8, 17; Ps. q (ητε) xi. 20, xiv. 23; Acts 1. 15,
1 Οπι. και εκαστη . . . εχετω: G, Tert.; by homeoteleuton.
λοφειλην: all pre-Syrian uncc., 17, 46, 6733, vg. cop.
οφειλ. ευνοι.;: a gloss.
3 Om. αν (2) B, Dam., Clem. ; W.H. bracket. A copyist’s grammatical addition (2). 4 σχολασητε, all pre-Syrian uncc. (see note below).
5 Om. Ty νηστειᾳ και pre-Syrian uncc, and verss.
An ecclesiastical gloss.
®7e, all uncc. but KLP. Verss. render freely.
The variation ἑαυτοῦ yuv. . . «. ἴδιον ἄνδρα distinguishes the husband as head and principal (xi. 3); ‘if this passage stood alone, it would be unsafe to build upon it, but this diff. of expression per- vades the whole of the Epp.” (Lt.: ef. πιν. αν. Ἐρρην. 22119 ee lite Πρ το 5 6x Peter iii. 1, 5). Throughout the passage there is a careful balancing of the terms relating to man and wife, bringing out the equality of the Christian law.—P. does not lay down here the ground of marriage, as though it were ‘ordained for a remedy against sin,” but gives a special reason why those should marry at Cor. who might otherwise have τε- mained single: see note on δέ, ver. 1.
Vv. 3, 4. Within the bonds of wed- lock, ‘“‘the due”’ should be yielded (3) by each for the satisfaction and accord- ing to the rights of the other (4). This dictum defends marital intercourse against rigorists, as that of ver. 1 commends celibacy against sensualists. The word ὀφειλὴ guards, both positively and nega- tively, the κοίτη ἀμίαντος (Heb. xiii. 4) ; what is due to one alone must be given to one alone (τῇ γυναικί, τῷ ἀνδρί). The gloss of the T.R., as old as the Syriac Version, is a piece of mistaken deli- cacy.—The precise repetition of ὁμοίως δὲ καὶ corrects the onesidedness of com- mon sentiment and of public law,—both Greek and Jewish: she is as much the mistress of his person, as he the master of Πεις.---ἐξουσιάζω (= ἐξουσίαν ἔχω) implies moral power, authority (cf. vi. 12). τοῦ ἰδίου . . . οὐκ ἐξουσιάζει,