885
XII. 1. Περὶ δὲ τῶν " πνευματικῶν, ἀδελφοί, “od "θέλω Spas δες κ. 3f
>»? ” ΕΥΥΟειν,
b See x. 1.
2. οἴδατε ὅτι] ἔθνη ἦτε, πρὸς τὰ €iSwda τὰ * ἄφωνα, © See vill. 4.
d xiv. το; 2
9 : ee ὡς "ἂν ἤγεσθε, ΄ ἀπαγόμενοι: 3. διὸ ®yvwpilw ὑμῖν ὅτι οὐδεὶς "ἐν Fet.ii.16;
h
impf. in rel. clause, Mk. vi. 56; Acts ii. 45, iv. 35; Gen. ii. 19. . g xv. 1; 2 Cor. viii. 1; Rom. ix. 22 f., xvi. 26; Gal. i.
Lk. xxi. 12; Acts xii. 19, xxiii. 17, xxiv. 7.
πνεύματι Θεοῦ λαλῶν λέγει 'avdena “Incody,? καὶ oddels δύναται
Acts viii. 32 (Isa. liii. 7).
e With
f In trans. use, Mt. xxvi. 57, etc.;
II; 11 times in Eph., Col., Phil.; 2 Pet. i. 16; 4 times in Lk. and Acts; Jo. xv. 15, xvii. 26.
h Eph. vi. 18; Rev. i. 10; Jude 20; Mt. xxii. 43; Lk. ii. 27, iv.1; Mic. iii. 8.
1; Gal. i. f.; Acts xxiii. 14.
i xvi. 22; Rom. ix.
ort ore(?): alluncc. but Ger.Kmg.; K*, a few minn., and Ff., read ote alone. W.H. conjecture οτι οτε to bea primitive error {ο οτι wore (?); cf. Eph. ii. 11,
and the use of wore in Rom. xi. 30; Col. i. 21; 1 Pet. ii. ro.
The confusion of π
with τι is a common scribe’s error ; and in the old continuous writing (οτιποτε), it is likely enough that the copyist’s eye, in some primitive MS., skipped the π, esp. as no immediate countersense resulted to warn him of the oversight.
Ἓησους, SABC, 17*, 46*, cop. syrr. (seemingly), Euthal.
Inoov, Ε, 17**, vg. (anathema $ esu), Ath., Hil.
and Syrian. See note below.
nature (31, xiii. 8, 13, xiv. 12). For the moment, Paul’s object is twofold: first, to lay down a general criterion of the presence of Christ’s Spirit (3), and then to show the wide mantfoldness of His working in the community of believers (4-11).
Ver. 1. For the heading of the new topic, which runs on to the end of ch. xiv., see note On Vii. 1. τῶν πνευματικῶν is meut.—‘‘ concerning spiritual things (gifts, powers),”’ as in xiv. 1 (cf. πνεν- µάτων, 12) and viii. 1; not “spiritual persons” (xiv. 37, ii. 15), as Hf. and some others would have it: not the status of the persons spiritually endowed, but the operations of the Spirit who en- dows them are in question. “δὲ is tran- sitional, with a shade of antithesis to τὰ λοιπὰ . . . διατάξοµαι: ‘ Whatever sub- ject I postpone, I must not delay to explain the nature of spiritual gifts’” (Ed.). On οὐ θέλω ἀγνοεῖν, cf. note to x. 1: the Ap. has something to explain not quite obvious and highly important.
Ver. 2. On the critical reading, οἴδατε ὅτι ὅτε ἔθνη re . . « ὡς ἂν ἤγεσθε ἀπαγόμενοι, there are two plau- sible constructions: (a) that of Bg., Bm. (pp. 383 f.), Ed., who regard ὡς as a resumption of the ὅτι, after the parenthe- tical ὅτε clause, and thus translate: “ You know that, when you were Gentiles,— how you were always led to those voice- less idols, being carried away’’. There are two reasons against this construction ---(α) the improbability of ὅτι being for- gotten after so short an interruption; (2) the inversion of the proper relation be- tween ὡς ἂν ἤγεσθε and ἀπαγόμενοι, the
ήσουν, DGKLP, sah.,— Western
former of which is naturally construed as subordinate and adverbial to the latter, the ‘leading to idols’ supplying the con- dition under which the “carrying off” took place. (0) Weare driven back upon the alternative construction, adopted by Est., Mr., Hn., Ev., Bt., Gd., El. (see his note, and Kriger’s Sprachl., § 354 4, Anm. 1 f., for similar instances), who regard ἀπαγόμενοι as chief predicate after ὅτι, and complete the ptp. by ἦτε, which is mentally taken up from the interposed temporal clause: ‘‘ You know that, when you were Gentiles, to those voiceless idols, however you might be led, (you were) carried away”. Since οἶδα with ptpl. complement occurs but once besides in N.T. (2 Cor. xii. 2, and there with » acc. ptp., not nom. as here), the con- fusion between the ptpl. construction and the ὅτι construction after οἶδα, by which Mr. accounts for the grammatical irregularity, is not very probable. The emendation of W.H. (see txtl. note) is most tempting, in view of Eph. il. 11; it wholly obviates the difficulty of gram- mar: ‘You know that once (ὅτι ποτέ) you were Gentiles, carried off to those dumb idols, howsoever you might be led’’.—The Cor., now belonging to the λαὸς Θεοῦ, distinguish themselves from the ἔθνη (see v. 1, x. 20); to be “led away to the (worship of the) idols” ,is the characteristic of Gentiles (viii. 7). ἀπάγω implies force rather than charm in the ἀπάγων; P. is not thinking of any earlier truth from which the heathen were enticed, but of the overwhelming current by which they were ‘carried off” (abreptos, Bz.), cf. 2 Cor. iv. 4, 2