876
κ Heb. 1. 12 (Ps. ci. 26); Exod.
Ἐπεριβολαίου δέδοται 1 αὐτῇ.ὶ
16. εἰ δέ τις | δοκεῖ ™ φιλόνεικος
εἶναι, ἡμεῖς τοιαύτην συνήθειαν οὖκ ἔχομεν οὐδὲ αἱ ° ἐκκλησίαι \
TR. 27; Job xxvi. τοῦ ° Θεοῦ. ο Ps.
ο]. 6.
] See iii. 18.
πι N.T. 4.1; Ezek. iii. 7. -κιαν Lk. xxii. 24. -κειν, Prov. x. 12. N.T. i.1.in pl. For pl. εκκλ., see vii. 17.
p See vii. 10.
17. Τοῦτο δὲ } παραγγέλλων οὐκ 3 ἐπαινῶ,; ὅτι οὐκ εἰς τὸ
n See viii. 7. ο See 1. 2; full expression,
q See ver. 2.
1 αντῃ δεδοται: CHP, 37,46. Όπι. αντῃ DG (Western). T.R., as in SAB, etc. 2 παραγγελλων ουκ επαινω: S$C*DcGKLP, etc. ; some latt. cop. So Tisch., W.H,
txt., R.V., El., Nestle.
W.H. marg.
no ἀτιμία, but a positive δόξα; herself the δόξα ἀνδρός, her beauty has in this its crown andensign. And this ‘‘ glory” is grounded upon her humility : ‘‘ because her hair to serve as a hood (ἀντὶ περι- βολαίου) has been given her’’—not as a substitute for head-dress (this would be to stultify Paul’s contention), but in the nature of a covering, thus to match the veil (en guise de voile, Gd.); cf. χάριν ἀντὶ χάριτος, John i. 16; ἀντὶ κασι- γνήτου ξεῖνος . .. τέτευκται, Odyss. viii. 450. δέδοται (pf. pass.) connotes a per- manent boon (see 2@Cor. viii. 1, 1 John iii. 1, etc.). περιβόλαιον (from περι- βάλλω), a wrapper, mantle, is here ex- ceptionally used of head-gear.
Ver. 16 closes the discussion sharply, with its appeal to established Christian rule. If, after all that the Ap. has advanced in maintenance of the modest distinction between the sexes, any one is still minded to debate, he must be put down by autho- vity—that of Ῥ. himself and his colleagues (pets), supported by universal Christen- dom ; cf. xiv. 33, 37 ff.—8oxet φιλόνεικος εἶναι, not ‘‘seems,” but ‘thinks (pre- sumes; see parls.) to be contentious ” ; εἴ τις takes ind. of the case supposed (as in x. 27), and too likely in quarrelsome Cor. Φιλόνεικος, not amans victorie (Est.) as if from νική, but avidus litium (from vetkos),—a disputer for disputa- tion’s sake.—fpets, in contrast with at ἐκκλησίαι, means not “I and those like- minded ’’ (Mr.), but “I and my fellow- ministers ’’ or “1 and the Apostles gener- ally” (cf. iv. 6-13, xv. 11, 2 Cor. i. 19, iv. 13, etc.).—rovatrTny συνήθειαν, the custom described in vv. 4 f. above, which gave rise to the whole discussion ; not, as many understand it, the custom of being contentious (a temper, surely, rather than a custom): no one could think of the App, (ἡμεῖς) indulging such a habit! The advocates of feminine emancipation
External evidence fairly balanced. παραγγελλω ουκ επαινων: AC*G, 17, 46, 67**, vg. syrsch.
So Lachm., Tr., Al.,
Both verbs in -ων: D*gr., 137; both in -w: B. See note below.
may have supposed that P., the champion of liberty, was himseif on their side, and that the rejection of the veil was in vogue elsewhere; he denies both. For συνήθεια, Lat. con-suetudo, see viii. 7; for at ἐκκλησίαι τοῦ Θεοῦ, i. 2, iv. 17, the pl. conveying the idea of unanimity amongst many. Those who explain “such a custom’’ as that of ‘‘ being contentious,” usually link this ver. with vv. 17 ff. It is true that the σχίσµατα of the sequel, like the έριδες of i. 11, tended to Φφιλονεικία: in truth the dis- putatiousness of the Cor. ran into every- thing—a woman’s shawl, or the merits of the Arch-apostles |
§ 37. ΤΗΕ CHURCH MEETING FOR THE WoRSE, xi. 17-22. The Cor. Church had written self-complacently, expecting the Apostle’s commendation upon its re- port (2). In reply P. has just pointed out one serious irregularity, which might indeed be put down to ignorance (3, 16). No such excuse is possible in regard to the disorders he has now to speak of, which are reported to him on evidence that he cannot discredit (18)—vzz., the divisions apparent in the Church meetings (19), and the gross selfishness and sensu- ality displayed at the common meals (20 ff.). Such behaviour he certainly cannot praise (17, 22).