38, 9,
ὁ νόµος λέγει: 35.1 εἰ δέ τι μαθεῖν” θέλουσιν, "ἐν "οἴκῳ τοὺς 5 See Xi. 34
ἰδίους ἄνδρας *
* ἐκκλησίᾳ * λαλεῖν." na k 35 ς A , ἢ “eis ὑμᾶς pdvous
a
. εἶναι ἢ
ἐπερωτάτωσαν: "αἰσχρὸν γάρ ἐστι γυναιξὶν > " ἐν 36. ἡ ad ὑμῶν 6 "λόγος τοῦ ! Θεοῦ ἐξῆλθεν ; Κκατήντησεν; 37. εἴ τις | δοκεῖ '' προφήτης 5 See xi. 18. Ἀ πνευματικός, " ἐπιγινωσκέτω ἃ γράφω ὑμῖν, ’ὅτι τοῦ °
915
κι 20 (Isa. Ixv. 1); in GG. freq.
g See xi. 6.
i 2 Cor. ii. 17, 1V. 2; om. ix.
6; Phil. i.
14; Col.i. 25; 1 Th. ii. 13; 1 Tim. iv. 5; 2 Tim. ii. 9; Tit. ii. 5; occasional in other Epp.; freq. in
Syn. GG. and Acts. k See x. 11.
1, 12 (?). n See ii. 15.
1 See iii. 18. ο: Cor. i, 14, xiii, 5; Acts ili. το, iv. 14. For vb., see xiii. 12,
m See xii. 28; sing. thus, Acts xxi, 10; Tit.
1 DG and several Latin authorities read vv. 34, 35 after 49.
2 nade: ΝΕΒΡαΚΙ,, etc.
So all edd. except W.H., who put µανθανειν (2) in
txt., following ΝΑ”, 17, anda few other minn, with Greg.Nyss., and µαθ. in marg. ὄγυναικι: SAB, 17, 73, vg., cop. basm.
ἁλαλειν εν εκκλησιᾳ (in this order): SAB, 17. GL, and a few others, εν εκκλησιαις (cf. ver. 34).
5 Om. του all but a few minn.; cf. vii. το.
pressée de donner essor a un élan extra- ordinaire de 1’Esprit”’ (Gd.): but πᾶσα γυνή (xi. 5) suggests frequent occurrence. (c) Hn. supposes participation in the ec- static manifestations forbidden, as though Ὑλώσσῃ were understood with λαλεῖν. (d) Ed. thinks the tacit permission of xi. 5 here withdrawn, on maturer considera- tion. But (e), in view of the words that follow, ‘‘but let them be subject’? and “if they want fo learn”’ (contrasted with λαλεῖν by $€),and on comparison with the more explicit language of 1 Tim. ii. 12, in view moreover of the principle affirmed sin ch. xi. 3 ff., it appears probable that P. is thinking of Church-teaching and authoritative direction as a réle unfit for women.—trotagcéoOwaav is the key- note of Paul’s doctrine on the subject (cf. also Eph. v. 22 ff., etc.). This com- mand cannot fairly be set aside as a temporary regulation due to the state of ancient society. If the Ap. was right, there is a ὑποτάσσεσθαι which lies in the nature of the sexes and the plan of creation; but this must be understood with the recollection of what Christian subjection is (see Gal. v. 136, Eph. v. 22 ff.; also note on xi. 3 above).—What ‘‘the law says’’ was evidently in Paul’s mind when he grounded his doctrine in -ch. xi. on the Ο.Τ. story of the creation of Man and Woman. For Jewish senti- ment in the matter, see Wetstein ad loc., Vitringa, Synag., p. 724; Schéttgen, Hor., p. 658. For Gr. feeling, cf. Soph., Ajaz, 293, γνυναιξὶ κόσμον ἢ σιγὴ φέρει (Ed.); for Early Church rule, Const. Apost., iti. 6, Conc. Carthag., iv. 99 (quoted by El.).
Ver. 35. εἰ δέ Te θέλονσιν µανθάνειν: ‘« But if they want to learn something ””
—if this is the motive that prompts them to speak. This plea furnishes an excuse, consistent with the submission enjoined, for women raising their voices in the Church meetings; but even so P. deprecates the liberty. As between µαν- θάνειν and μαθεῖν after θέλω and the like, El. thus distinguishes: ‘‘ when attention is directed to the procedure of the action specified, the pr. is commonly used; when simply to the action itself, the aor.’’ —In bidding the Cor. women of enquiring minds to ‘‘ask at home of their own husbands,”’ P. is laying down a general tule, not disposing of all cases that might arise; since the impy. of ver. 35 admits of exceptions, so may that of ver. 34: the utterances of Pentecost (Acts ii. 4) proceeded from ‘‘all,’”’ both men and women (cf. 18 f.); there is also the notable instance of Philip’s ‘‘ four daugh- ters which did prophesy” (Acts. xxi. 9). At Cor. there was a disposition to put men and women on an equal footing in public speaking and Church leadership ; this is stigmatized as αἰσχρὸν (turpe, in- honestum; cf. xi. 6, 13 ff.); it shocks moral feeling. For ἐν ἐκκλησίφ, see xi. 18.