in Paul;
. "πλὴν καὶ ὑμεῖς “ot καθ᾽ ἕνα ἕκαστος τὴν ἑαυτοῦ γυναῖκα
τ Cor. xi. " οὕτως ἀγαπάτω * ὡς ἑαυτόν," ἡ δὲ γυνὴ 7 ἵνα φοβῆται τὸν ἄνδρα. al. = in Matt. and Luke (Gosp.), (vi. 24 al.), in Mark (xii. 32), John (viii. 10, but ?), and Acts viii. 1 al.,
with gen. “except”.
x 1 Cor. iii. 15 reff. y Constr., Mark v. 23.
1εκαστον FG 13, ΡΕ.
what follows, supposes the sense to be “this secret, that is, what I am about to say as the secret sense of this sentence, is great”. Hatch, again, who regards μυστήριον as closely related in sense to τύπος, σύμβολον and παραβολή and in- terchangeable with them, gives μυστήριον the sense of “ symbol” (which he thinks is its meaning also in Rev. i. 20, xvii. 7), and renders it ‘‘ this symbol (sc. of the joining of husband and wife into, one flesh) is a great one” (Essays in Biblical Greek, p. 61).—ty& δὲ λέγω εἰς Χριστόν, καὶ [εἰς] τὴν ἐκκλησίαν: but I speak with reference to Christ and the Church. The second els is omitted by LWH, as not found in BK, Iren., Tert., etc.; it is inserted, however, in NADFL, Orig., Meth., Theodor., Cypr., Hil., etc. The formula λέγω δέ is used in various Pauline passages where an explanation of some- thing previously said is in view (¢.g., 1 Cor. i. 12; Gal. iii. 17, iv. 1, v. 16; οἵ, τοῦτο δέ φημι, τ Cor. vii. 29, xv. 50). Here too, the sense is not “I interpret it,” but simply “I say it,” “I mean it™. The δέ has here its disjunctive force, introducing an explanation and separa- ting it from the thing explained (Thayer- Grimm, Greck-Engl. Lex. of Ν. T., p. 125). The els is the prep. of ethical direction, indicating that towards which the mind is looking (Thayer-Grimm, ut sup., p. 184; and cf. Acts ii. 25), Ξ- " with reference to Christ,” not “of Christ,” far less “in Christ” as the Vulg. unhappily renders it. The emphatic position of the ἐγώ gives it to be understood that what immediately follows is the writer’s own way of putting the matter just stated, or his own application of the words of Scrip- ture. The sense, therefore, is this—“ the truth of which I have spoken, the relation of husband and wife as one flesh, is a revelation of profound importance; but let me explain that, in speaking of it as I have done, my meaning is to direct your minds to that higher relation be- tween Christ and His Church, in its likeness to which lies its deepest sig- nificance.
Ver. 33. πλὴν καὶ ὑμεῖς οἱ καθ᾽ ἕνα: nevertheless ye also severally. πλήν, con-
w Acts xxi. 19; 1 Cor. xiv. 31; = Mark xiv. 19; John viii. 9.
2 ws εαν. αγαπ. DEFG (αγαπα D).
nected probably with πλέον and meaning primarily further, besides, is used both for unfolding (= moreover) ; and for restric- ting (= how beit, nevertheless ; cf. Thayer- Grimm, ut sup., p. 517; Donaldson, Greek Gram., § 548). Here probably it has the latter application, = ‘‘ nevertheless, not to say more of that higher union, see that ye, all of you, fulfil the obligation of love to your wives”. The distributive phrase οἱ καθ᾽ ἕνα, “γε one by one,” individ- ualises the ὑμεῖς, and excludes all excep- tions. The καί conjoins the ὑμεῖς with Christ, = “ἴῃ you also, as in Christ, love is to be fulfilled". ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν: {εί each one of you love his own wife as him- self. The sentence, which has begun with the plural ὑμεῖς, when it reaches its verb follows the nearest ἕκαστος, and gives ἀγαπάτω instead of ἀγαπᾶτε. The on τος expresses still more emphatically the absoluteness and universality of the Chris- tian duty of conjugal love—a duty from which no single husband is exempt. As in ver, 28 the ὡς means not merely that each husband is to love his wife as. he loves himself, but that he is to love her as being himself, part and parcel of him- self according to the Divine idea of the marriage union.— δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα: and the wif, -let her see that she fear her husband. ἡ γννή is a nom. absol, of a simple kind and emphatic; the δέ is metabatic and slightly adversative; =*‘*so much has been said of the husband, and as to the wife now, reverence is her part’. The change in the construction rer’ the usual imperative to the form tva φοβῆται is explained by some by supply- ing βλεπέτω, as βλέπετε stands in as. But ἵνα with the conj. is used elsewhere in the NT (Mark v. 23; 2 Cor. a as an imperative formula, originally no doubt an elliptical form for I bid you that you do,” or “ see you that youdo”. It occurs also in later Greek prose (e¢.g., Arrian, Epict., iv., 1, 41), a8 the corresponding formula ὅπως is used in the same way in classical Greek with the fut. indic. (Aristoph., Nubes, 823), and more occa- sionally with the conj. (Xen., Cyr., i., 3, 18). So in Latin, ibi ut sint om