Ver. 1. This way will be described in vv. 4-7, but first its necessity must be proved: this is shown by the five parl. hypotheses of vv. 1 ff., — respecting tongues, prophecy, knowledge, and de- votion of goods or of person. The first supposition takes up the charism last mentioned (xii. 30) and most valued at Cor.: ἐὰν τ. γλώσσαις . . . λαλῶ, ἀγάπην δὲ μὴ ἔχω (form of probable hypothesis—too prob. at Cor.), “If with the tongues of men I be speaking, and of angels, but am without love,”’—in that case, ‘‘I have become a sounding brass or a clanging cymbal”—I have gained by this admired endowment the power of making so much senseless noise (cf. xiv. 6-11, 23, 27 1.). With love in the speaker, his γλωσσολαλία would be kept within the bounds of edification (xiv. 6, 12-19, 27), and would possess a tone and pathos far different from that described. —‘‘ Tongues of men” does not signify foreign languages (so Or., Hf, Al, Thiersch), such as are supposed to have been spoken on the Day of Pentecost (see note on xii. 10); they are, in this whole context, ecstatic and inarticulate forms of speech, such as ‘*men’”’ do some- times exercise : “ tongues of angels’ (καὶ
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¥ p a a 2. kat! ἐὰν] ἔχω ‘mpopytetay καὶ εἰδῶ τὰ “puoThpia πάντα καὶ oe “i µυστ. and γωσ., om. xi. 25; Eph. i. 9, lil. 3 fi Vito); Col. ii. 2; Mt. xiii. κ ται 1Seei.5. m Rom. xiv. 22; 1 Tim.i.19; Acts xiv. 9; Jas. ii, 1, 18; Mt. xvii. 20, xxi, 21; Mk. iv. 40, xi. 20. ὮἩὮ 188. Ἡν. το. ο Col. i. 13; Lk. xvi. 4; Acts xiii. 22, xix.26. pSeevii.rg. q Rom. xii. 20 (Prov. xxv. 21); Numb. xi. 4, 18, etc.; -cov, Jo. xiii. 26 ff. τ Heb. x. 34; Acts iv. 32; thrice in Mt.; 8 times in Lk, s Cf. Acts xv. 26. For like sense, 2 Cor. iv. 11; Rom. iv. 25, and parls.; Dan, ili. 28. txavxyno.,8eei.29. u Mk. v.26; Mt. xvi. 26; Prov. x.2. C/. xiv. 6, and parls.
πᾶσαν τὴν “lyvaow, καὶ] ἐὰν ™éyw πᾶσαν τὴν "πίστιν ὥστε “Spy """µεθιστάνειν, ἀγάπην δὲ ph ἔχω, ’ οὐδέν ὃ εἰμι' 2. καὶ ἐὰν Taplow πάντα τὰ " ὑπάρχοντά µου, kai! ἐὰν' "παραδῶ τὸ σῶμά µου ἵνα ' καυθήσωµαι," ἀγάπην δὲ μὴ ἔχω, οὐδὲν ὃ " ὠφελοῦμαι.
1 Of the 4 instances of και εαν (T.R.), καν is given in (1) by AC, 17; in (2) by AB, 17; in (3) by ABC, 17; in (4) by AC. Αἱ., W.H. read καν (?) throughout ; Tisch., El., Nestle adhere to και εαν; Lachm. and Tr. vary. After εαν, και εαν is more likely : see vii. 28, xii. 15 f.; Mk. iil. 24 f.; Lk. xvii. 3 f. Nowhere else is καν well attested in such connexion.
Ἄμεθισταναι ()), SBDG,17. So Lachm., Tr., Tisch., El., Nestle. µεθιστανειν, ACKL, etc. (? Alexandrian and Syrian),—the rarer form; but -avw forms of ιστηµι and compounds are not infrequent in P. See Wr., pp. 94, 106.
3 ov@ey (1): all non-Western uncc., accepted by crit. edd. ; so Stephens (1550). ουθεν (2): SA, 17. Tisch. adopts this in both. See Wr., p. 48.
4kavxnowpar, NAB, 17, cop. sah., Hier. (οὗ similitudinem verbi, qua apud Grecos “‘ardeam” et “ glorier” una littere parte distinguitur, apud nostros error inolevit. Sed et apud Gracos exemplaria sunt diversa). Lachm., Κ.Υ. marg., and W.H. adopt this reading, against other edd. See Note of the last-named, vol. Π., pp. 116 f., where Clem. Rom., Clem. Al., Or., are claimed on this side. καυθησοµαι, DGL (-ωμαι, CK), latt. vg. syrutr., and the bulk of Ff.—suspiciously
like a Western emendation.
of the climax: ‘aye, and of angels!”’) describes this mystic utterance at its highest (cf. λαλεῖ Θεῷ, xiv. 2)—a mode of expression above this world. Possibly P. associated the supernatural yAdooat, by which he was himself distinguished (xiv. 18), with the ἄρρητα ῥήματα heard by him “in paradise” (2 Cor. xii. 4); cf. the “song” (Rev. xiv. 2 f.) which only ‘‘those redeemed out of the earth” understand. The Rabbis held Hebrew to be the language of the angels.—yadkds denotes any instrument of brass; κύμ- βαλον, the particular loud and_ shrill instrument which the sound of the ‘‘tongues ”’ resembled.