1. [ὀνομάζεται] after ἜΘΝΕΣΙΝ. All the best uncials omit this. So Vetus Lat. and Vulg. Also Origen. But it is found in the Peshito. 1. ὍΛΩΣ. There is a difficulty in the translation of this word. It usually means _altogether_ or _on the whole_. Neither of these renderings would give a good sense her... [ Continue Reading ]
THE CASE OF THE INCESTUOUS PERSON.... [ Continue Reading ]
ὙΜΕΙ͂Σ ΠΕΦΥΣΙΩΜΈΝΟΙ ἘΣΤΈ. YE HAVE BEEN PUFFED UP. The ὑμεῖς has an emphasis. ‘_Ye_, who have been so far from the enlightenment of the true Christian as to condone an offence like this, are actually filled with a sense of your own excellence.’ ΚΑῚ ΟΥ̓ΧῚ ΜΑ͂ΛΛΟΝ ἘΠΕΝΘΉΣΑΤΕ. AND DID NOT RATHER MOURN.... [ Continue Reading ]
3. [ὡς] before ἈΠΏΝ. Om. אABCD Vulg. Peshito. Rec. inserts it with EFG and Vetus Lat. 3. ἘΓῺ ΜῈΝ ΓΆΡ. FOR I, ON THE CONTRARY. The μἐν seems to indicate a feeling which is not further expressed (the corresponding clause with δέ not appearing), of contrast between his view of the matter and that taken... [ Continue Reading ]
ἘΝ ΤΩ͂Ι ὈΝΌΜΑΤΙ. This may be taken (1) with κέκρικα in 1 Corinthians 5:3; (2) with συναχθέντων ὑμῶν, or (3) with παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ. Of these (1) and (3) are preferable to (2), which would involve an awkward inversion in the order of the words. It implies either (1) the solemn promulg... [ Continue Reading ]
ΠΑΡΑΔΟΥ͂ΝΑΙ … ΤΩ͂Ι ΣΑΤΑΝΑ͂Ι. Two explanations of this passage demand our notice. (1) It has been understood of excommunication, as though he who was excluded from the Christian Church was thereby solemnly given back to Satan, from whose empire he had been delivered when he became a Christian. The ‘d... [ Continue Reading ]
ΟΥ̓ ΚΑΛῸΝ ΤῸ ΚΑΎΧΗΜΑ ὙΜΩ͂Ν. THAT STATE OF THINGS OF WHICH YOU GLORY IS NOT GOOD. καύχημα properly signifies that whereof a man glories, and is so translated in Romans 4:2. Cf. ch. 1 Corinthians 9:15-16; 2 Corinthians 1:14; 2 Corinthians 5:12; 2 Corinthians 9:3, &c., where the same word is used, but... [ Continue Reading ]
7. [οὖν] after ἘΚΚΑΘΆΡΤΕ. Omit אABDEFG, Vetus Lat. Vulg. and Peshito. C inserts it. It is an obvious endeavour to soften abruptness. See below, 1 Corinthians 5:13. [ὑπὲρ ἡμῶν] before ἘΤΎΘΗ. Omit אABCDEFG. Rec. inserts with Peshito. 7. ἘΚΚΑΘΆΡΑΤΕ. See Critical Note. Reference is here made to the Jew... [ Continue Reading ]
ὭΣΤΕ ἙΟΡΤΆΖΩΜΕΝ. SO, THEREFORE, LET US KEEP FESTIVAL, referring to the perpetual feast the Christian Church keeps on the Flesh and Blood of her Lord. Not ‘_the_ feast’ as in our version, which would imply the Paschal feast. ΚΑΚΊΑΣ. Vice, cf. ch. 1 Corinthians 14:20. These are genitives of appositio... [ Continue Reading ]
ἜΓΡΑΨΑ. This is probably not the epistolary aorist, but refers to a lost epistle. See next note. From the particular case, and the reflections it suggested, we now come to general rules of conduct on this subject. The Apostle would not have his converts flee from the world, as so many did in later a... [ Continue Reading ]
APPLICATION OF THE SAME PRINCIPLE TO OFFENDERS GENERALLY.... [ Continue Reading ]
[καὶ] before ΟΥ̓. All the best uncials omit, as well as Vetus Lat. and Vulg. They also read ΚΑῚ for ἢ before ἍΡΠΑΞΙΝ. But here they are only supported by the Vetus Lat. Vulg. and Peshito read ἤ. The text, in its joining together similar, and disjoining dissimilar ideas, is characteristic. The best u... [ Continue Reading ]
ἮΙ for the rec. ἤ has the sanction of the best editors. 11. ἜΓΡΑΨΑ. Literally, I WROTE, i. e. in the former Epistle. ὈΝΟΜΑΖΌΜΕΝΟΣ, i.e. as being so in name only. ἍΡΠΑΞ. Latin _rapax_, a kindred word. Distinct from the covetous man in that he uses force rather than fraud to deprive men of their pr... [ Continue Reading ]
ΤΊ ΓΆΡ ΜΟΙ. The connection of thought in this and the next verse is as follows: ‘You have supposed me to have been urging you to abstain altogether from any kind of intercourse with sinners. You misunderstood my meaning. I only meant to refer to the members of your own community. As you might have g... [ Continue Reading ]
ἘΞΆΡΑΤΕ אABCDFG, Vetus Lat. Vulg. The rec. καὶ ἐξαρεῖτε is supported by E and the Peshito. It comes probably from the LXX. of Deuteronomy 17:7 (where, however, many ancient copies have ἐξαρεῖς). 13. ἘΞΆΡΑΤΕ. The abruptness and energy of this verse is much increased by the change of tense and by the... [ Continue Reading ]