905
t See xi 18: το, ἀλλ "ἐν " ἐκκλησίᾳ "θέλω πέντε λόγους διὰ 1 τοῦ 4v0ds! µου
also ver. 4 above.
u θελω η 4 (malo), crate}, Υλώσσῃ. 2 Macc. xiv. 42. * A com-
20. ἀδελφοί, μὴ
: ον κακιατη
λαλῆσαι, ἵνα καὶ ἄλλους ”
κατηχήσω, "ἢ μυρίους λόγους ἐν
Ἀπαιδία γίνεσθε ταῖς 7 φρεσίν' ἀλλὰ *Pynmidtete, ταῖς δὲ 7 φρεσὶ Ὀτέλειοι γίνεσθε.
mon formula” in cl. Gr., Wr., p. 302. Cf. Lk. xv. 7, xvii. 2; Mt. xviii, 9. Numb. xxii. 6; Tob. iii.
6, etc., LXX.
a H.l.; see xiii. 11; in Homer, νηπιαχεύω.
v Rom. ii. 18; Gal. vi.6; Lk. i. 4; Acts xviii. 25, xxi. 21, 24. x In like sense, Mt. xi. 16. See νηπιος, iii. 6, xiii. 11.
w See iv. 15.
1τῳ νοι µου: all uncc. but KL. Cf ver. 15.
being an ἰόιώτης γλώσσηῃ (cf. 2 Cor. xi. 6): Thd. rightly paraphrases by ἁμύη- τος, uninitiated. In cl. Gr., ἰδιώτης means a private person in distinction from the State and its officers, then a layman as distinguished from the expert or pro- fessional man. The ptp. ἀναπληρῶν, fill- ing up (see parls.), represents the ἰδιώτης as a necessary complement of the γλωσ- σολαλῶν (xii. 30). Hn. and others insist on the literal (local) sense of τόπος, as equivalent to ἕδρα not τάξις, supposing that the ἐδιώται occupied a separate part of the assembly room; but this is surely to pre-date later usage.—The united “Amen” seals the thanksgiving pro- nounced by a single voice, making it the act of the Church—‘ the Amen,” since this was the familiar formula taken over from Synagogue worship; cf. 2 Cor. i. 18 ff. On its ecclesiastical use, see El. ad loc., and Dict. of Christian Antiq. s.v.— ἐπειδὴ τί λέγεις οὐκ οἶδεν = the οὐδεὶς ἀκούει of ver. 2. El. observes, ‘‘ From this ver. it would seem to foilow that at least some portions of early Christian worship were extempore”’. indeed, it is plain that extempore utterance prevailed in the Cor. Church (cf. 14 f.).
Ver. 17. “‘ Forthouindeed givest thanks well’’—admirably, finely (καλῶς: cf. Luke xx. 39, James ii. 19): words légérement ivoniques ((4.).--εὐχαριστεῖς-- εὐλογεῖς (16: see note, also on i. 4).—6 ἕτερος, ἐ.ε., the ἰδιώτης of ver. 16 signifies, as in iv. 6, x. 29; the pron. a distinct or even opposite person. P. estimates the devo- tions of the Church by a spiritually utili- tarian standard; the abstractly beautiful is subordinated to the practically edify- ing: the like test is applied to a diff. matter in x. 23, 33-
Vv. 18, 19. Again (cf. 6, iv. 6, ix.) the Ap. uses himself for an instance in point. Even at Cor., where this charism was abundant, no one ‘speaks with tongues” (mark the pl. γλώσσαις) so largely as P. does on occasion; far from thinking lightly of the gift, he ‘“‘ thanks
y N.T. Al. Prov xvili. 2. z See v. 8. b See ii 6; for the contrast, iii. 1. God” that he excels in it. 2 Cor. v. 13
and xii. 1-4 show that P. was rich in ecstatic experiences; cf. Gal. ii. 2, Acts ix. 12, XVi. 9, xxii. 17, xxvii. 23 f., etc.— The omission of ὅτι after εὐχαριστῶ is exceptional, but scarcely irregular; it belongs to conversational liveliness, and occurs occasionally after a number of the verba declarandi in cl. Gr.: cf. note on δοκῶ κ.τ.λ., iv. g; and see Wr., Ρ. 683. The Vg., omitting μᾶλλον, reads omnium vestrum lingua loquor, making P. thank God that he could speak in every tongue used at Cor.; Jerome, in his Notes, refers the μᾶλλον {ο the other App., as though P. exulted in being a better linguist than any of the Twelve! --ἀλλὰ ἐν ἐκκλησίᾳ «7.A.: ‘but in church-assembly (cf. note on ver. 4) I would (rather) utter five words with my understanding, that I might indeed in- struct others, than ten thousand words in a tongue!’’—aAda contradicts the seeming implication of ver. τδ---'' but for all that’’: one might have supposed that P. would make much of a power in which he excels; on the contrary, he puts it aside and prefers to use every-day speech, as being the more serviceable ; cf. for the sentiment, ix. 10-23, 2 Cor. i. 24, iv. 5, το, το, χα. ο, ΙΙ; 19;2 ΤΠεες. απο ft. With his Tongue P. might speak in soli- tude, ‘‘to himself and to God” (2, 28, 2 Cor. v. 13); amongst his brethren, his one thought is, how best to help and benefit them.—For νοῦς in contrast with πνεῦμα, see note on ver. 14; for its de- clension, cf. i. 1Ο.--κατηχέω (see paris.) differs from διδάσκω as it - connotes, usually at least, oval impartation (‘ut alios voce instituam,” Bz.), including here prophecy or doctrine (6). On θέλω . . . 4, dispensing with μᾶλλον, see parls.; malim ... quam, Bz. For the rhetorical µυρίους, cf. iv. 15.