t Rom. viii. guumdoxe: πάντα τὰ µέλη: "εἴτε " δοξάζεται ἓν] µέλος, ᾿ συγ-
17.
u With χαίρι πάντα τὰ µέλη. 27. ὑμεῖς δέ ἐστε " σῶμα " Χριστοῦ, καὶ ale
obj 2. "µέλη *éx "μέρους": 28. καὶ 7 οὓς μὲν “ero ὁ Θεὸς ἐν τῇ
1ο: Rom. ® 2 ΄ b tes ο Ἡ b , d U ο ie ἐκκλησίᾳ °mpadtov "ἀποστόλους, ’ δεύτερον “mpopytas, "τρίτον 13; Rev. “διδασκάλους, ’ ἔπειτα XVili. 7; Lk. iv. 15. Cf. vi. 20; hl. of body. ν xili. 6; Ph. ii. 17 f.; Lk. i. 58, xv. 6, 9. w ΕΡΑ. iv. 12, v. 30. Cf. vv. 12 ff.; Rom. xii. 4 f. x xiii. 9 f., 12; 1 Kings xxiii. 26. απο µερ., Rom. xi. 25, etc.; µεροςτι, xi. 18, y See ver. 8. z See ver, 18. a Seei.2. Earliest instance of η εκκλ. absol., in supra-local sense; cf. Eph. i. 22, etc.; Col. i. 18, etc.; Mt. xvi. 18, xviii. 17. b mp... δευτ., Heb. χ.ο; Mt. xxi. 28, 30, xxii. 25 f. (τριτος), 38; Lk. xix. 16, 18; Rev. iv. 7 (τριτ.), etc.; δευτ. . . . τριτ., Lk. xii. 35. πρωτ. -.. erecta OF ειτα (ειτεν), XV. 46; 1 Th. iv. 16 f.; 1 Tim. iii. το; Heb. vii. 2; Jas. iii. 17; Mk. iv. 23. ς Pl., see iv. ο. d Pl., thus, xiv. 29, 32; Eph. ii. 20, iii. 5, iv. 11; Acts xi. 27, xiii. I, xv. 32. εΡΙ., in this sense, Eph. iv. 11 (with αποστ., προφ.); 2 Tim. iv. 3; Heb. v. 12; Jas. iii. 1; Acts xiii. 1 (with προφ.). f See ver. ro. g See ver. 9.
*Suvdpets, Petra? *xapiocpata 5 ἰαμάτων,
1 Om. εν "ΑΒ, Thdrt. So the crit. edd.
2 wedovs, D*, latt. vg. (membra de membro), sytP-, and many Ff, (ουκ ειπεν µελη ex µελων, αλλα µελη πολλα εκ µελους ενος" µελος yap η κεφαλη Tov ολου σωµατος:
Severian, in Catena).
A characteristic Western variant.
3 emeuta, all uncc. but KL. DG, Hil., Amb. omit.
see parls.) in the body”—the manifesta- tion of the jealousy or scorn depicted in vy. 16 and 21, which have their counter- part at present in the Cor. Church (i. 10 ff., iv. 6, etc.).—The opposite state of things (ἀλλά), so desirable in the spiritual organism, is realised by Divine art in the natural: ‘‘God tempered the body to- gether’? in this way, “that... . the members might have the same solici- tude for one another”. The physical members are obliged, by the structure of the frame, to care for one another; the hand is as anxious to guard the eye or the stomach, to help the mouth or the foot, as to serve itself; the eye is watch- man for every other organ; each feels its own usefulness and cherishes its fel- lows; all ‘‘have the same care,” since they have the same interest—that of ‘‘ the one body”. This societas membrorum makes the physical order both a parable of and a basis for the spiritual. For τὸ αὐτό, cf. i. το, 2 Cor. xiii. 11, Phil. ii. 2, εἰς.---μεριμνῶσιν (see esp. vii. 32 ff., for this shade of meaning) is in pr. sbj., of habitual feeling; in pl., despite neut. subject, since the péAn have been indi- vidually personified (15 f., 21).
Ver. 26 illustrates the unselfish solici- tude of the bodily organs; the nervous connexion makes it a veritable συµπά- θεια (συµπάσχει). Plato applies the same analogy to the State in a striking passage in his Politicus, 462C; see also Cm., ad loc.—8ofaterar (glorificatur, Cv.; not gloriatur, Vg.) goes beyond nervous sympathy; “δόξα is more than evetia”’ (Ed.): for δοξάζω, applied to the
body, cf. xv. 4ο ff., Phil. iii, 21. Cm. says finely, ‘‘ When the head is crowned, the whole man feels itself glorified; when the mouth speaks, the eyes laugh and are filled with gladness’’.
Ver. 27. The figure of the body, de- veloped from ver. 14 to 26 with delibera- tion and completeness, is now applied in detail to the Church, where the same solidarity of manifold parts and powers obtains (4 ff.): ‘‘ Now you are (ὑμεῖς δέ ἐστε) a body of (in relation to) Christ, and members severally ’’—scarcely ‘‘ the body of Christ’’ specifically (El.), as if Ῥ. might have written τὸ σῶμα τοῦ Χριστοῦ (as in Eph. iv. 12, etc.); this has not yet become the recognised title of the Church (see note on 12 above); nor is the anarthrous σῶμα to be read distributively, as though the Cor. Church were thought of as one amongst many σώματα. P. is interpreting his parable: the Cor. are, in their relation to Christ, what the body is to the man.—Xpiorod is anarthrous by correlation (cf. note on Θεοῦ σοφίαν, ii. 7).—é« µέρους signifies the partial by contrast, not as in xiii. 9 with the perfect, but with the whole (body)—farticulatim (Bz.): ἐκ of the point of view—‘‘ from (and so according to) the part (allotted to each)’’; see ver. 11; ϱΓ. also pept{opar in vii. 17, etc.; similarly, ἐκ µέτρου in John iii. 34, ἐξ ἰσότητος in 2 Cor. viii. 13.