§ 48. SELF-CONTROL IN RELIGIOUS EXERCISES, xiv. 26-33. The enquiry of the Cor. as to whether Tongues or Pro- phecy is the charism more to be coveted is now disposed of. P. supplements his answer by giving in the two last para- graphs of this chap. certain directions of a more general bearing relative to the conduct of Church meetings, which arise from the whole teaching of chh. xi.-xiv. : see the Introd. to Div. iv. ‘
Ver. 26. τί οὖν ἐστίν (cf. 15), ἀδελφοί; ‘* How then stands the case, brothers ὃ ”" οὖν is widely resumptive, taking in the whole state of the Cor. Church as now reviewed, with esp. ref. to its abundance of charisms, amongst which Tongues and Prophecy are conspicuous; edédica-
912 ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ A XIV fo “tie éppyvetav! ἔχει" πάντα ‘apds *%oikodouyy yevéoOw.? 27. " cite
Jo. χι, 5; A λεῖι. 3 “ fo an Jana γλώσσῃ τις λαλεῖ, ‘kata δύο ἢ
iv. 12. g See ver. 3. bh Single, h.l.; completed by προφ. δε, in ovatio vartata. So ava, Lk. ix. 3, x. 1; John ii. 6. 1Η.].; ανα µερος αδειν, Polyb. iv. 20. 10. m See ΧΙ]. 30. ndH.l. See txtl. note.
*73 “aheiotov τρεῖς καὶ | ἀνὰ
‘wépos, καὶ els ™ διερµηνευέτω" 28. ἐὰν δὲ μὴ ᾖ " διερµηνευτής.5
i Distrib. with numb., Mk. vi. 40; cf. ver. 31.
k The phrase, ἡ.].; πλειστος, Mt. xi. 20, xxi. 8: Mk. iv. 1. Diff. from ex µερους, xiii. 9; and απο µερους, Rom. xi. 25
1 DG, διερµην[ε]ιαν; ADL, -ιαν for -ειαν, a common itacism. 2ytveo@w: all uncc., and all but a few minn.
8 cppyvevtys: B, with DG (which prefix ο). διερµηνευτης: BADDcKL, etc., Chr., Euthal., etc. ;
non usitata’’ (Tisch.).
tion must once more be insisted on as the true aim of them αἷ].---ὅταν συνέρ- χησθε, ‘“whensoever you assemble”’ (cf. ΧΙ. 18 ff.): here pv.; the aor. of ver. 23 referred to particular occasions.—‘t Each has a psalm (to sing)—a teaching, a revelation (to impart)—a tongue, an in- terpretation (to give).’” The succession of the objects of ἔχει perhaps reflects the order commonly pursued in the Church meetings. For ἕκαστος, cf. i. 12, etc.: every Cor. Christian has his faculty; there is no lack of gifts for utterance or readiness to use them; cf. i. 5, also iv. 6 ff. This exuberance made the difficulty ; all wanted to speak at once—women as well as men (34); ἔχει, in promptu habet (Mr.)—‘‘ iteratum, eleganter exprimit di- visam donorum copiam” (Bg.). The ψαλμὸς might be an original song (though not chanted unintelligibly, ἐν γλώσσῃ-- the latter is enumerated distinctly: see note on Wadd, 15), or an Ο.Τ, Psalm Christianly interpreted (see parls.) ; simi- larly Philo, De Vita Cont., § 10, describ- ing the Therapeute, 6 ἀναστὰς ὑμῶν ὕμνον ἄδει cis τ. Θεόν, ἢ καινὸν αὐτὸς πεποιηκώς, ἢ ἀρχαῖόν τινα τῶν πάλαι ποιητῶν. For N.T. psalms, see Luke Ἱ., ii., Rev. iv. 11, ν. 9 f., 12 f., xv. 3 £.— Si8axy and ἀποκάλυψις (see 6 above; xii. 28 f.), the two leading forms of Christian edification. Beside the yAéooa is set the complementary ἑρμηνία, by which it is utilised for the Church: ef. xii. 1Ο, 30; and vv. 1-19 passim.—ardvTa πρὸς τὴν οἰκοδομὴν Ὑινέσθω (pr. impv.), “Let everything be carried on with a view to edification”’.
Vv. 27, 28. The maxim πρὸς τ. οἴκο- δομὴν κ.τ.λ. is applied to Tongues and Prophecy, as the two main competing gifts: ‘‘ Whether any one speaks with a tongue (let them speak: sc. λαλείτωσαν) to the number of two (κατὰ δύο), or at the most three” (at one meeting)—“ fiat
‘prophets, let them speak, etc.”
So Lachm., Tr., W.H. marg. ‘“vox apud antiquos Gracos
per binos, aut ad plurimum ternos’* (Bz.).—kai ava µέρος, ‘and in turn,” tdque vicissim (Cv.)—not all confusedly speaking at once. Ed. ingeniously ren- ders the κατὰ and ava clauses ‘‘ by two or at most three together, and in turns” (antiphonally), as though the Tongues could be combined in a duet—*‘ the be- ginning of Church music and antiphonal singing amongst Christians’: but this does not comport with the ecstatic nature of the Glossolalia; moreover, the sense thus given to the second clause would be properly expressed by ἐν µέρει, not ava µέρος (Hn.).—“‘ And let one person in- terpret’’: whether one of the yAwo- σολαλοῦντες (13), or someone else present (ἄλλος, xii. 10); the use of several in- terpreters at the same meeting might occasion delay or confusion. “If how- ever there be no interpreter (present), let him (the speaker with the Tongue) keep silence in the Church, but let him talk to himself and to God”’: unless his utter- ance can be translated, he must refrain in public, and be content to enjoy his charism in solitude and in secret converse with God (cf. 2 ff.); the instruction to “speak in his heart, noiselessly” (so Cm., Est., Hf.) would be contrary to λαλεῖν, and indeed to the nature of a tongue. ‘4 for cl. παρῇῃ, σέ for adsit ; cf. Luke v. 17; Iliad ix, 688” (Ed.). Vv. 29, 30. προφῆται δὲ δύο ἢ τρεῖς κ.τ.λ.: ‘‘But in the case of prophets, let two or three speak, and let the others discern” (dijudicent, Vg.). In form this sentence varies from the parl. clause re- specting the Tongues (27); see Wr., p. 709, on the frequency of oratio variata in P., due to his vivacity and conversa- tional freedom ; the anarthrous προφῆται is quasi-hypothetical, in contrast with γλώσσῃ τις λαλεῖ-- ποῖ ‘the prophets,” but ‘‘supposing they (the Μας ε