k 2 Cor. i. 20; λεγ. αµην, Rev. v. 14, εἴο. 31 ᾿ m 12 times in P.; Acts xxiv. 3; Rev. iv. 9, vii. 12; -τος, Col. iii. 15; -τεω, passim in P.
9ο7
f See x. 6, g Precisely
3 Σπνεύµατι,
18.
i Ver. 23 f.; 2 Cor. xi. 6; Acts iv. 13; Prov. vi. 8. See
1 2 Cor. xii. 21; Heb. viii. 1; Acts xi.
Absol., see xi. 24 q See iv. 6. τ See
' Om, δε (2) BG, 46. Lachm. om.; Tr. and W.H. bracket.
2evAoyys, all uncc. but GKL.
2 εν πνευµατι (2): NcBDP, 73, cop.sah. W.H. bracket.
πνενµατι (2), Ν "ΔΕ, 17, latt. vg.syrr. So Tisch., Tr., W.H. txt., R.V., Nestle. τῳ πνευµατι: KL, etc., Chr., Thdrt.—as in ver. 15.
4 eraipos, G, syrsch.—an obvious itacism; see Mt. xi. 16.
5 Om. µου all pre-Syrian witnesses.
ὅγλωσσῃ (2), NADG, 17, latt. vg. So Lachm., Tr., Tisch., W.H. marg., Nestle —perhaps borrowed from wv. 13 and το (? Western).
γλωσσαις (2), BKLP, etc., cop. syrr.
So W.H. tx.
Ίλαλω, all uncc. but KL. The ptp. a grammatical emendation.
brought in opens a new point of view. ‘“‘ The fruit of the speaker is found in the profit of the hearer” (Thd.).—‘ The vous is here, as distinguished from the πνεῦμα, the reflective and so-called dis- cursive faculty, pars intellectiva, the human πνεῦμα quatenus cogitat et in- telligit”’ (El.): see Beck’s' Bibl. Psycho- logy, or Laidlaw’s Bib. Doctrine of Man, s.vv.; and cf. notes on i. 10, ii. 16 above; also on Rom. vii. 23, 25. Religious feel- ings and activities—prayer in chief (Phil. iii. 3, Rom. i. 9, etc.)—take their rise in the spirit; normally, they pass upward into conception and expression through the intellect.
Ver. 15. It is the part of nous to share iff and aid the exercises of pneuma: ‘‘ What is (the case) then? I will pray with the spirit; but I will also pray with the understanding: I will sing with the spirit; but I will also sing with the un- derstanding ”.— tt οὖν ἐστιν; ‘How then stands the matter?’’ (Quid ergo est ? Vg.): one of the lively phrases of Greek dialogue; it “calls attention, with some little alacrity, to the upshot of what has just been said” (El.).—Waddow de- noted, first, playing on strings, then sing- ing to such accompaniment; Eph. v. 19 distinguishes this vb. from δω. Ed. thinks that instrumentation is implied; unless forbidden, Gr. Christians would be sure to grace their songs with music. Through its LXX use, esp. in the title
Ψαλμοί, t’hillim (Heb.), the word came to signify the singing of praise to God; but the connexion indicates a larger ref. than to the singing of the O.T. Psalms; it included the “ improvised psalms which were sung in the Glossolalia, and could only be made intelligible by interpreta- tion” (Mr.). Ecstatic utterance com- monly falls into a kind of chant or thapsody, without articulate words. Ver. 16. ‘Since if thou bless (God) in spirit”: πνευµατι, anarthrous—* in spirit” only without understanding ; cf. ἐὰν προσεύχ. γλώσσῃ, ver. τ4.--Εὐλογέω (cf. κ. 16, Matt. xiv. 19) is used ellipti- cally, of praise to God, like εὐχαριστέω (17, x1. 24); it bears ref. to the form, as evx. to the matter of thanksgiving; pos- sibly P. alludes to the solemn act of praise at the Eucharist, this ellipsis being peculiar to blessing at meals.—émet (cf. ν. 1ο, vii. 14) has its ‘‘usual causal and retrospective force, introducing the alter- native” (El.; so quandoquidem, Bz.; alioqui, Cv.).—6 ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτον, πῶς ἐρεῖ κ.τ.λ.; “he who fills the position of the unlearned, how will he say the Amen at thy thanks- giving?” P. does not here speak of 6 ἰδιώτης simply (cf. 24), as meaning one unversed in Christianity; nor can this word, at so early a date, signify the Jay Christian specifically (as the Ff. mostly read it); the man supposed “‘ holds the place of one unversed’’ in the matter in question