ντ.
27. 'δέδεσαι "γυναικί; μὴ
28.
οἱ “tovodro:, ἐγὼ
Ελα Γκαλὸν ἀνθρώπω τὸ Ὁ οὕτως εἶναι.
iD a 39; “{nrer "λύσιν. λέλυσαι ἀπὸ γυναικός; µη ἆ ζήτει γυναῖκα. ny εὰ δὲ L evn 1 ὁ = ~ ο ος κε θέ dinlike ἐν S€ καὶ “Υήμῃς» οὐχ Ἡμαρτες; καὶ Ew Υημῃ η ΄παρθενος, του i οὐχ ἥμαρτε : Ἀθλίψιν δὲ TH ‘ capkt ® ἔξοιισιν
7; Col. iii.
1; 1 Pet. ili. 11; Rev. ix. 6; Mt. vi. 33, xili. 45.
xxii. 30; Jo. xi. 44; Ps. cxiv. 7. li. 3.
g See ver. g; also note below. i For dat., 2 Cor. xii. 7; for use of σαρξ, ν. 5.
eN.T. 4.1. ; Eccl. viii. 1; Wisd. viii. 8. f Acts h Je. xvi. 33; Rev. ii. το; Sir..
k See v. 5.
lyapyoys, N(A)BP 17, 37, 46.
yuens» KL, etc.
the clause an expanded restatement of τοῦτο καλὸν vrapxyev—I think then this to be good. . . that it is good (I say) fora man to remain as he is’’ (so Mr., Ed., El., and most); (6) makes it the ground, lying in the principle stated in ver. 1, for Paul’s specific advice in the matter of the παρθένοι---'' 1 think this to be good (in their case) . . . because it is good for one (ἀνθρώπῳ; see note on 1) to remain as one is,” 5ο. to continue single (Bz., D.W., Gd.); (c) by attaching ὄ,τι as relative to the antecedent τοῦτο, and defining it by the subsequent τ. οὕτως εἶναι, Hn. gets another rendering —‘] think this to be good (in the case of maidens) because of the present straits, which is good (as I have said, 1) for one generally, viz., to remain unmarried.” (0) and (ο), yielding a like sense, avoid the anacoluthon— the former at the expense of leaving τοῦτο undefined, the latter by an artificial arrangement of the words; both explanations are somewhat wide of the mark, for διὰ τ. ἐνεστ. ἀνάγ- «nv supplies here the ground of advice, and νετ. 1, on which they are based, is differently conceived (see note). In giving his advice ‘‘about the maidens,” P. suddenly bethinks himself to widen it to both sexes (see 27 f.). So he recasts his sentence, throwing the ὅτι καλόν «.7.A., With characteristic conversational freedom (cf. iv. g), into apposition to the incomplete inf. clause: “I think this to be good because of the present straits —yes, that it is good ἀνθρώπφῳ (for any one, not τ. παρθέγοις Only) not to change one’s State”. οὕτως εἶναι, “to be just as one is’”’ (see parls.)—a state defined by the context.
Vv. 27, 28 apply in detail the advice just given, and first as it bears on men, then on maidens.—8éSeoar, λέλυσαι, pf. pass. of present state determined by the past; μὴ ζήτει, pr. impv., ‘do not be seeking’’. The two directions of ver. 27 geinforce, from the new point of view,
λαβῃς γυναικα, DG,1 tt. vg., Tert.
the instructions of vv. 10-16 and 8 τε-- βρεείϊνε]γ.--λέλυσαι, as opp. of δέδεσαι.,. applies either to bachelor or widower.
In ver. 28 the general advice of 27 is guarded from being overpressed ; cf. the relation of ver. 2 to 1 and ver. g to 8. The punctuation ot El. and Nestle best marks the connexion of thought, closing ver. 27 with a full st p, each of the parl. ἐὰν . . . ἥμαρτες (- v) clauses with a colon, and separating θλίψιν δὲ and ἐγὼ δὲ by acomma. In the second supposi- tion (both with ἐὰν and sbj. of probable contingency) P. reverts to the case of “the maiden,’’ from which he was diverted in ver. 26; he makes her, by implication, responsible for her marriage, although in 36 ff., later, the action of the father is alone considered.—yapéw is used in the act. here, and in ver. 39, both of man and woman; cl. Gr. applies it to the latter in pass.; cf. note on the double ἀφιέτω in vv. 124. ἔγημα and ἐγάμησα are the older and later aors.—The aor. in the apodosis—‘papres, ἥμαρτεν — is proleptic (Bn. § 50; Bm., pp. 108 f., 202), rather than gnomic (Mr., Hn., Ed.), as though by way of general reflexion: the Ap. addresses specific instances— ‘thou didst not . . . she didnot sin” ; ef. for tense, John xv. 11, Rev. x. 7.