"παρὰ τοῦτο οὐκ
891
f things in NLT. OF persons, see i. 30; partitive as here, Mt. xxvi. 73; Acts xxi. 8, eters Obad. 11.
> 4 > Σἐστιν * ἐκ
τὰ * µέλη, ” ἓν ” ἕκαστον αὐτῶν, ἐν τῷ σώματι " καθὼς ” ἠθέλησεν 5 Ν.Τ. hb.,
Gr., Lidd. s.v. I. 6; syn. with δια, Philo, I. 263. at 8 times more in P.; etc. v Hl.
in Lk. and Acts; Rev. xxi. 21.
27; 1 Tim. ii. 4; 1 Pet. iii, 10; Jas. iv. 15; Mt. xxvi. 39. a
w Logical, vii. 14, xiii. 13, xiv. 6, xv. 20, etc. i. 12, ii. 7; 2 Tim. i. 11; Heb. i.2; Acts xx. 28; Gen. xvii. 5. z Of God, xv. 38; without καθως, iv. 19; Rom. ix. 18, 22; Col. i.
in this sense; cl.
t mov, see i. 20. Interrog. after εἰ, iv. 7, x. 30, xv.
u 2 Pet. ii. 8. For other uses, see Rom. x. 16f.; Gal. iii. 2, etc.
x ver. 28; Rom. iv. 17; 1 Th. v. 9; 1 Tim. y Six times more in P.; freq.
Cf. θεληµα θΘε., i. 1 and paris.
1 Pointed interrog. by Tr., as in T.R.; affirm. by other crit. edd. See note below.
2vuv (?) ABDG. So Ττ., W.H. tzt., R.V., El., Nestle. γυνι, NCDbcKLP. So Tisch., W.H. marg.
second figure supplements the first: cf. Rom. v. 5, Tit. iii. 5, 6.---ποτίζω, which takes double acc. (iii. 2), retains that of the thing in the passive.
Ver. 14 recalls, under the analogy of the σῶμα, the reason given in ver. 12 for the diversity of spiritual powers displayed in the Church: it is not ‘‘one member,” but ‘‘many ”’ that constitute the ‘body ”’. This thesis the rest of the § illustrates.
Vv. 15, 16 represent with lively fancy the foot and ear in turn—organs of ac- tivity and intelligence—as disclaiming their part in the body, because they have not the powers of the hand and eye: an image of jealous or discouraged Cor. Christians, emulous of the shining gifts of their fellows. In each case it is the lowlier but kindred organ that desponds, pars de parte quam simillima loquens (Bg.): of. νετ. 21.—ovK εἰμὶ ἐκ τοῦ σώματος, ‘I am not of the body ”’—not a mere partitive expression; it signifies dependence (pendens ab: ef. Gal. iii. το, Tit. i. ro, etc.; Wr., p. 461), hence derived status or character.—Paul con- tradicts, in identical terms, the self- disparagement of the two chagrined members: οὐ παρὰ τοῦτο κ.τ.λ. must be read as a statement—“‘‘it is not there- fore not of the body” (R.V., Bg., Mr., Hn:, HE, κα. ELS δι Sm.)'s nota guestion (A.V., Cv., Bz., Est., D.W., ΑΙ., Gd.), which would require μὴ instead of ov—‘‘Is it for this reason not of the body?” For παρὰ with acc. of reason (along of this), see parls.: ‘in accordance with this,” viz., the disclaimer just made (so Mr., Hn., Hf., Ev., El., Er.—deplorans sortem suam). The foot or ear does not sever itself from the body by distinguish-
ing itself from hand or eye; its pettish argument (ἐὰν εἴπῃ κ.τ.λ.) leaves it where it was. Gd., Ed., and others, less aptly refer τοῦτο not to the saying of the foot, etc., but to the fact that it is not hand, etc. For double ov, cf. 2 Thess. iii. g. Ver. 17 expostulates in the vein of vv. 15 f. with those who exalt one order of gifts (either as possessing it themselves or envying it in their neighbours) to the contempt of others; the despised func- tion is as needful as the admired to make up the body: “If all the body (were) eye, where the hearing? if all (were) hearing, where the smelling?’’ ‘The senses are set in order of dignity; the ear wishes to be the eye (16), but then its indispensable service of hearing would be undischarged ; so the nose might desire promotion to the rank of an ear, leaving the body im- potent to smell. The discontent of the lower members and the scornfulness of the higher are alike signs of a selfish individualism, indifferent to the welfare of the body ecclesiastic.—jv (cf. ver. g) is understood here.—‘H ὄσφρησις is “(πε sense of smell ’’—not odor, but odoratus