05450
 \\Biddeth you\\ (\\kalei humas\\). To a general banquet, but not to a
 temple feast
 # 8:10
 which is prohibited. If a pagan invites Christians to their homes
 to a banquet, one is to act like a gentleman.

05451
 \\But if any man say unto you\\ (\\ean de tis humin eipi\\). Condition
 of third class. Suppose at such a banquet a "weak" brother makes
 the point to you: "This hath been offered in sacrifice" (\\touto\\
 \\hierothuton estin\\). \\Hierothuton\\, late word in Plutarch, rare in
 inscriptions and papyri, only here in N.T. \\Eat not\\ (\\m esthiete\\).
 Present imperative with \\m\\ prohibiting the habit of eating then.
 Pertinent illustration to the point of doing what is expedient
 and edifying. \\That shewed it\\ (\\ton mnusanta\\). First aorist active
 articular participle (accusative case because of \\dia\\) from \\mnu\\,
 old verb, to point out, to disclose. See
 # Lu 20:37

05452
 \\For why is my liberty judged by another conscience?\\ (\\hina ti gar\\
 \\h eleutheria mou krinetai hupo alls suneidses;\\). Supply
 \\gentai\\ (deliberative subjunctive) after \\ti\\. Paul deftly puts
 himself in the place of the strong brother at such a banquet who
 is expected to conform his conscience to that of the weak brother
 who makes the point about a particular piece of meat. It is an
 abridgment of one's personal liberty in the interest of the weak
 brother. Two individualities clash. The only reason is love which
 builds up
 # 8:2
 and all of chapter
 # 1Co 13
 There is this eternal collision between the forces of progress
 and reaction. If they work together, they must consider the
 welfare of each other.

05453
 Paul carries on the supposed objective to his principle of love.
 Why incur the risk of being evil spoken of (\\blasphmoumai\\) for
 the sake of maintaining one's liberty? Is it worth it? See
 # Ro 14:6
 where Paul justifies the conscience of one who eats the meat and
 of one who does not. Saying grace over food that one should not
 eat seems inconsistent. We have this very word _blaspheme_ in
 English.

05454
 \\To the glory of God\\ (\\eis doxan theou\\). This is the ruling motive
 in the Christian's life, not just having his own way about whims
 and preferences.

05455
 \\Give no occasion of stumbling\\ (\\aproskopoi\\). Late word and in
 papyri, only three times in N.T. (here;
 # Php 1:10; Ac 24:16
 See note on "Acts 24:16"
 Here in active sense, not tripping others by being a
 stumbling-block, as in Sirach 32:21, but passive in
 # Ac 24:16

05456
 \\Mine own profit\\ (\\to emoutou sumpheron\\). Old word from \\sumpher\\,
 to bear together, and explains use of verb in verse
 # 23
 \\That they may be saved\\ (\\hina sthsin\\). First aorist passive
 subjunctive of \\sz\\, to save, with \\hina\\ purpose clause with same
 high motive as in
 # 9:22
 This is the ruling passion of Paul in his dealings with men.


05457
 \\Imitators of me\\ (\\mimtai mou\\). In the principle of considerate
 love as so clearly shown in chapters
 # 1Co 8-10
 and in so far as (\\kaths\\) Paul is himself an imitator of Christ.
 The preacher is a leader and is bound to set an example or
 pattern (\\tupos\\) for others
 # Tit 2:7
 This verse clearly belongs to the preceding chapter and not to
 chapter 11.

05458
 \\Hold fast the traditions\\ (\\tas paradoseis katechete\\). Hold down as
 in
 # 15:2
 \\Paradosis\\ (tradition) from \\paradidmi\\ (\\paredka\\, first aorist
 active indicative) is an old word and merely something handed on
 from one to another. The thing handed on may be bad as in
 # Mt 15:2
 (which see) and contrary to the will of God
 # Mr 7:8
 or it may be wholly good as here. There is a constant conflict
 between the new and the old in science, medicine, law, theology.
 The obscurantist rejects all the new and holds to the old both
 true and untrue. New truth must rest upon old truth and is in
 harmony with it.

05459
 \\But I would have you know\\ (\\thel de humas eidenai\\). But I wish
 you to know, censure in contrast to the praise in verse
 # 2
 \\The head of Christ is God\\ (\\kephal tou Christou ho theos\\).
 Rather, God is the head of Christ, since \\kephal\\ is anarthrous
 and predicate.

05460
 \\Having his head covered\\ (\\kata kephals echn\\). Literally, having
 a veil (\\kalumma\\ understood) down from the head (\\kephals\\ ablative
 after \\kata\\ as with \\kata\\ in
 # Mr 5:13; Ac 27:14
 It is not certain whether the Jews at this time used the
 _tallith_, "a four-corned shawl having fringes consisting of
 eight threads, each knotted five times" (Vincent) as they did
 later. Virgil (_Aeneid_ iii., 545) says: "And our heads are
 shrouded before the altar with a Phrygian vestment." The Greeks
 (both men and women) remained bareheaded in public prayer and
 this usage Paul commends for the men.

05461
 \\With her head unveiled\\ (\\akatakalupti ti kephali\\). Associative
 instrumental case of manner and the predicative adjective
 (compound adjective and feminine form same as masculine), "with
 the head unveiled." Probably some of the women had violated this
 custom. "Amongst Greeks only the \\hetairai\\, so numerous in
 Corinth, went about unveiled; slave-women wore the shaven
 head--also a punishment of the adulteress" (Findlay). Cf.
 # Nu 5:18
 \\One and the same thing as if she were shaven\\ (\\hen kai to auto ti\\
 \\exurmeni\\). Literally, "One and the same thing with the one
 shaven" (associative instrumental case again, Robertson,
 _Grammar_, p. 530). Perfect passive articular participle of the
 verb \\xura\\, later form for the old \\xure\\. It is public praying
 and prophesying that the Apostle here has in mind. He does not
 here condemn the act, but the breach of custom which would bring
 reproach. A woman convicted of adultery had her hair shorn
 # Isa 7:20
 The Justinian code prescribed shaving the head for an adulteress
 whom the husband refused to receive after two years. Paul does
 not tell Corinthian Christian women to put themselves on a level
 with courtesans.

05462
 \\Let her also be shorn\\ (\\kai keirasth\\). Aorist middle imperative
 of \\keir\\, to shear (as sheep). Let her cut her hair close. A
 single act by the woman. \\If it is a shame\\ (\\ei de aischron\\).
 Condition of first class assumed to be true. \\Aischron\\ is old
 adjective from \\aischos\\, bareness, disgrace. Clearly Paul uses
 such strong language because of the effect on a woman's
 reputation in Corinth by such conduct that proclaimed her a lewd
 woman. Social custom varied in the world then as now, but there
 was no alternative in Corinth. \\To be shorn or shaven\\ (\\to\\
 \\keirasthai kai xurasthai\\). Articular infinitives subject of
 copula \\estin\\ understood, \\keirasthai\\ first aorist middle,
 \\xurasthai\\ present middle. Note change in tense. \\Let her be\\
 \\veiled\\ (\\katakaluptesth\\). Present middle imperative of old
 compound \\kata-kalupt\\, here alone in N.T. Let her cover up
 herself with the veil (down, \\kata\\, the Greek says, the veil
 hanging down from the head).

05463
 \\The image and glory of God\\ (\\eikn kai doxa theou\\). Anarthrous
 substantives, but definite. Reference to
 # Ge 1:28; 2:26
 whereby man is made directly in the image (\\eikn\\) of God. It is
 the moral likeness of God, not any bodily resemblance. Ellicott
 notes that man is the glory (\\doxa\\) of God as the crown of
 creation and as endowed with sovereignty like God himself. \\The\\
 \\glory of the man\\ (\\doxa andros\\). Anarthrous also, man's glory. In
 # Ge 2:26
 the LXX has \\anthrpos\\ (Greek word for both male and female), not
 \\anr\\ (male) as here. But the woman (\\gun\\) was formed from the man
 (\\anr\\) and this priority of the male (verse
 # 8
 gives a certain superiority to the male. On the other hand, it is
 equally logical to argue that woman is the crown and climax of
 all creation, being the last.

05464
05465
 \\For the woman\\ (\\dia tn gunaika\\). Because of (\\dia\\ with accusative
 case) the woman. The record in Genesis gives the man (\\anr\\) as
 the origin (\\ek\\) of the woman and the reason for (\\dia\\) the
 creation (\\ektisth\\, first aorist passive of \\ktiz\\, old verb to
 found, to create, to form) of woman.

05466
 \\Ought\\ (\\opheilei\\). Moral obligation therefore (\\dia touto\\, rests on
 woman in the matter of dress that does not (\\ouk opheilei\\ in verse
 # 7
 rest on the man. \\To have a sign of authority\\ (\\exousian echein\\).
 He means \\smeion exousias\\ (symbol of authority) by \\exousian\\, but
 it is the sign of authority of the man over the woman. The veil
 on the woman's head is the symbol of the authority that the man
 with the uncovered head has over her. It is, as we see it, more a
 sign of subjection (\\hypotags\\,
 # 1Ti 2:10
 than of authority (\\exousias\\). \\Because of the angels\\ (\\dia tous\\
 \\aggelous\\). This startling phrase has caused all kinds of
 conjecture which may be dismissed. It is not preachers that Paul
 has in mind, nor evil angels who could be tempted
 # Ge 6:1
 but angels present in worship (cf.
 # 1Co 4:9; Ps 138:1
 who would be shocked at the conduct of the women since the angels
 themselves veil their faces before Jehovah
 # Isa 6:2

05467
 \\Howbeit\\ (\\pln\\). This adversative clause limits the preceding
 statement. Each sex is incomplete without (\\chris\\, apart from,
 with the ablative case) the other. \\In the Lord\\ (\\en Kurii\\). In
 the sphere of the Lord, where Paul finds the solution of all
 problems.

05468
 \\Of\\ (\\ek\\) \\--by\\ (\\dia\\). Ever since the first creation man has come
 into existence by means of (\\dia\\ with genitive) the woman. The
 glory and dignity of motherhood. Cf. _The Fine Art of Motherhood_
 by Ella Broadus Robertson.

05469
 \\Is it seemly?\\ (\\prepon estin;\\). Periphrastic present indicative
 rather than \\prepei\\.
 See note on "Mt 3:15"
 Paul appeals to the sense of propriety among the Corinthians.

05470
 \\Nature itself\\ (\\h phusis aut\\). He reenforces the appeal to
 custom by the appeal to nature in a question that expects the
 affirmative answer (\\oude\\). \\Phusis\\, from old verb \\phu\\, to
 produce, like our word nature (Latin _natura_), is difficult to
 define. Here it means native sense of propriety (cf.
 # Ro 2:14
 in addition to mere custom, but one that rests on the objective
 difference in the constitution of things.

05471
 \\Have long hair\\ (\\komi\\). Present active subjunctive of \\koma\\ (from
 \\kom\\, hair), old verb, same contraction (\\-ai=i\\) as the
 indicative (\\aei = i\\), but subjunctive here with \\ean\\ in third
 class condition. Long hair is a glory to a woman and a disgrace
 to a man (as we still feel). The long-haired man! There is a
 papyrus example of a priest accused of letting his hair grow long
 and of wearing woollen garments. \\For a covering\\ (\\anti\\
 \\peribolaiou\\). Old word from \\periball\\ to fling around, as a
 mantle
 # Heb 1:12
 or a covering or veil as here. It is not in the place of a veil,
 but answering to (\\anti\\, in the sense of \\anti\\ in
 # Joh 1:16
 as a permanent endowment (\\dedotai\\, perfect passive indicative).

05472
 \\Contentious\\ (\\philoneikos\\). Old adjective (\\philos, neikos\\), fond
 of strife. Only here in N.T. If he only existed in this instance,
 the disputatious brother. \\Custom\\ (\\suntheian\\). Old word from
 \\sunths\\ (\\sun, thos\\), like Latin _consuetudo_, intercourse,
 intimacy. In N.T. only here and
 # 8:7
 which see. "In the sculptures of the catacombs the women have a
 close-fitting head-dress, while the men have the hair short"
 (Vincent).

05473
 \\This\\ (\\touto\\). Probably the preceding one about the head-dress of
 women, and transition to what follows. \\I praise you not\\ (\\ouk\\
 \\epain\\). In contrast to the praise in
 # 11:2
 \\For the better\\ (\\eis to kreisson\\). Neuter articular comparative of
 \\kratus\\, but used as comparative of \\kalos\\, good. Attic form
 \\kreitton\\. \\For the worse\\ (\\eis to hsson\\). Old comparative from
 \\hka\\, softly, used as comparative of \\kakos\\, bad. In N.T. only
 here and
 # 2Co 12:15

05474
 \\First of all\\ (\\prton men\\). There is no antithesis (\\deuteron de\\,
 secondly, or \\epeita de\\, in the next place) expressed. This is the
 primary reason for Paul's condemnation and the only one given.
 \\When ye come together in the church\\ (\\sunerchomenn hmn en\\
 \\ekklsii\\). Genitive absolute. Here \\ekklsia\\ has the literal
 meaning of assembly. \\Divisions\\ (\\schismata\\). Accusative of general
 reference with the infinitive \\huparchein\\ in indirect discourse.
 Old word for cleft, rent, from \\schiz\\. Example in papyri for
 splinter of wood. See on
 # 1:10
 Not yet formal cleavages into two or more organizations, but
 partisan divisions that showed in the love-feasts and at the
 Lord's Supper. \\Partly\\ (\\meros ti\\). Accusative of extent (to some
 part) like \\panta\\ in
 # 10:33
 He could have said \\ek merous\\ as in
 # 13:9
 The rumours of strife were so constant (I keep on hearing,
 \\akou\\).

05475
 \\Must be\\ (\\dei einai\\). Since moral conditions are so bad among you
 (cf. chapters 1 to 6). Cf.
 # Mt 18:7
 \\Heresies\\ (\\haireseis\\). The schisms naturally become \\factions\\ or
 \\parties\\. Cf. strifes (\\erides\\) in
 # 1:11
 See note on "Ac 15:5"
  for \\haireseis\\, a choosing, taking sides, holding views of one
 party, heresy (our word). "Heresy is theoretical schism, schism
 practical heresy." Cf.
 # Tit 3:10; 2Pe 2:1
 In Paul only here and
 # Ga 5:20
 \\That\\ (\\hina\\). God's purpose in these factions makes \\the proved\\
 \\ones\\ (\\hoi dokimoi\\) become \\manifest\\ (\\phaneroi\\). "These
 \\haireseis\\ are a magnet attracting unsound and unsettled minds"
 (Findlay). It has always been so. Instance so-called Christian
 Science, Russellism, New Thought, etc., today.

05476
 \\To eat the Lord's Supper\\ (\\Kuriakon deipnon phagein\\). \\Kuriakos\\,
 adjective from \\Kurios\\, belonging to or pertaining to the Lord, is
 not just a biblical or ecclesiastical word, for it is found in
 the inscriptions and papyri in the sense of imperial (Deissmann,
 _Light from the Ancient East_, p. 358), as imperial finance,
 imperial treasury. It is possible that here the term applies both
 to the \\Agap\\ or Love-feast (a sort of church supper or club
 supper held in connection with, before or after, the Lord's
 Supper) and the Eucharist or Lord's Supper. \\Deipnon\\, so common in
 the Gospels, only here in Paul. The selfish conduct of the
 Corinthians made it impossible to eat a Lord's Supper at all.

05477
 \\Taketh before\\ (\\prolambanei\\). Before others. Old verb to take
 before others. It was conduct like this that led to the complete
 separation between the Love-feast and the Lord's Supper. It was
 not even a common meal together (\\koinon deipnon\\), not to say a
 Lord's \\deipnon\\. It was a mere \\grab-game\\. \\This one is hungry\\ (\\hos\\
 \\de peini\\). Demonstrative \\hos\\. Nothing is left for him at the
 love-feast. \\Another is drunken\\ (\\hos de methuei\\). Such disgusting
 conduct was considered shameful in heathen club suppers. "Hungry
 poor meeting intoxicated rich, at what was supposed to be a
 supper of the Lord" (Robertson and Plummer). On \\methu\\, to be
 drunk,
 See note on "Mt 24:49"
 See note on "Ac 2:15"

05478
 \\What? Have ye not houses?\\ (\\M gar oikias ouk echete;\\) The double
 negative (\\m--ouk\\) in the single question is like the idiom in
 # 9:4
 which see. \\M\\ expects a negative answer while \\ouk\\ negatives the
 verb \\echete\\. "For do you fail to have houses?" Paul is not
 approving gluttony and drunkenness but only expressing horror at
 their sacrilege (despising, \\kataphroneite\\) of the church of God.
 \\That have not\\ (\\tous m echontas\\). Not those without houses, but
 those who have nothing, "the have-nots" (Findlay) like
 # 2Co 8:12
 in contrast with \\hoi echontes\\ "the haves" (the men of property).
 \\What shall I say to you?\\ (\\ti eip humin;\\) Deliberative
 subjunctive that well expresses Paul's bewilderment.

05479
 \\For I received of the Lord\\ (\\ego gar parelabon apo tou Kuriou\\).
 Direct claim to revelation from the Lord Jesus on the origin of
 the Lord's Supper. Luke's account
 # Lu 22:17-20
 is almost identical with this one. He could easily have read I
 Corinthians before he wrote his Gospel. See
 # 15:3
 for use of both \\parelabon\\ and \\paredka\\. Note \\para\\ in both
 verbs. Paul received the account from (\\para--apo\\) the Lord and
 passed it on from himself to them, a true \\paradosis\\ (tradition)
 as in
 # 11:2
 \\He was betrayed\\ (\\paredideto\\). Imperfect passive indicative
 (irregular form for \\paredidoto\\, Robertson, _Grammar_, p. 340).
 Same verb as \\paredka\\ (first aorist active indicative just used
 for "I delivered").

05480
 \\When he had given thanks\\ (\\eucharistsas\\). First aorist active
 participle of \\euchariste\\ from which word our word Eucharist
 comes, common late verb (
 See note on "1Co 1:14"
 ). \\Which is for you\\ (\\to huper humn\\). \\Klmenon\\ (broken) of the
 Textus Receptus (King James Version) is clearly not genuine. Luke
 # Lu 22:19
 has \\didomenon\\ (given) which is the real idea here. As a matter of
 fact the body of Jesus was not broken
 # Joh 19:36
 The bread was broken, but not the body of Jesus. \\In remembrance\\
 \\of me\\ (\\eis tn emn anamnsin\\). The objective use of the
 possessive pronoun \\emn\\. Not my remembrance of you, but your
 remembrance of me. \\Anamnsis\\, from \\anamimnsk\\, to remind or to
 recall, is an old word, but only here in N.T. save
 # Lu 22:19
 which see.

05481
 \\After supper\\ (\\meta to deipnsai\\). \\Meta\\ and the articular aorist
 active infinitive, "after the dining" (or the supping) as in
 # Lu 22:20
 \\The new covenant\\ (\\h kain diathk\\). For \\diathk\\
 See note on "Mt 26:28"
 For \\kainos\\
 See note on "Lu 5:38"
 See note on "Lu 22:20"
 The position of \\estin\\ before \\en ti haimati\\ (in my blood) makes
 it a secondary or additional predicate and not to be taken just
 with \\diathk\\ (covenant or will). \\As oft as ye drink it\\ (\\hosakis\\
 \\an pinte\\). Usual construction for general temporal clause of
 repetition (\\an\\ and the present subjunctive with \\hosakis\\). So in
 verse
 # 26

05482
 \\Till he come\\ (\\achri hou elthi\\). Common idiom (with or without
 \\an\\) with the aorist subjunctive for future time (Robertson,
 _Grammar_, p. 975). In
 # Lu 22:18
 we have \\hes hou elthi\\. The Lord's Supper is the great preacher
 (\\kataggellete\\) of the death of Christ till his second coming
 # Mt 26:29

05483
 \\Unworthily\\ (\\anaxis\\). Old adverb, only here in N.T., not genuine
 in verse
 # 29
 Paul defines his meaning in verse
 # 29
 He does not say or imply that we ourselves must be "worthy"
 (\\axioi\\) to partake of the Lord's Supper. No one would ever
 partake on those terms. Many pious souls have abstained from
 observing the ordinance through false exegesis here. \\Shall be\\
 \\guilty\\ (\\enochos estai\\). Shall be held guilty as in
 # Mt 5:21
 which see. Shall be guilty of a crime committed against the body
 and blood of the Lord by such sacrilege (cf.
 # Heb 6:6; 10:29

05484
 \\Let a man prove himself\\ (\\dokimazet anthrpos heauton\\). Test
 himself as he would a piece of metal to see if genuine. Such
 examination of one's motives would have made impossible the
 disgraceful scenes in verses
 # 20

05485
 \\If he discern not the body\\ (\\m diakrinn to sma\\). So-called
 conditional use of the participle, "not judging the body." Thus
 he eats and drinks judgment (\\krima\\) on himself. The verb
 \\dia-krin\\ is an old and common word, our \\dis-cri-minate\\, to
 distinguish. Eating the bread and drinking the wine as symbols of
 the Lord's body and blood in death probes one's heart to the very
 depths.

05486
 \\And not a few sleep\\ (\\kai koimntai hikanoi\\). Sufficient number
 (\\hikanoi\\) are already asleep in death because of their
 desecration of the Lord's table. Paul evidently had knowledge of
 specific instances. A few would be too many.

05487
 \\But if we discerned ourselves\\ (\\ei de heautous diekrinomen\\). This
 condition of the second class, determined as unfulfilled, assumes
 that they had not been judging themselves discriminatingly, else
 they would not be judged (\\ekrinometha\\). Note distinction in the
 two verbs.

05488
 \\Ye are chastened of the Lord\\ (\\hupo tou Kuriou paideuometha\\). On
 this sense of \\paideu\\, from \\pais\\, child, to train a child
 # Ac 7:22
 to discipline with words
 # 2Ti 2:25
 to chastise with scourges
 See note on "Lu 23:16"
 # Heb 12:7
 and so by afflictions as here
 # Heb 12:6
 \\Hupo tou Kuriou\\ can be construed with \\krinomenoi\\ instead of with
 \\paideuometha\\. \\With the world\\ (\\sun ti kosmi\\). Along with the
 world. Afflictions are meant to separate us from the doom of the
 wicked world. Final use of \\hina m\\ here with \\katakrithmen\\ (first
 aorist passive subjunctive).

05489
 \\Wait one for another\\ (\\alllous ekdechesthe\\). As in
 # Joh 5:3; Ac 17:16
 That is common courtesy. Wait in turn. Vulgate has _invicem
 expectate_.

05490
 \\At home\\ (\\en oiki\\). If so hungry as all that (verse
 # 22
 \\The rest\\ (\\ta loipa\\). He has found much fault with this church,
 but he has not told all. \\I will set in order\\ (\\diataxomai\\). Not
 even Timothy and Titus can do it all. \\Whensoever I come\\ (\\hs an\\
 \\elth\\). Common idiom for temporal clause of future time
 (conjunction like \\hs\\ with \\an\\ and aorist subjunctive \\elth\\).

05491
 \\Now concerning spiritual gifts\\ (\\peri de tn pneumatikn\\). Clearly
 one of the items asked about in the letter to Paul
 # 7:1
 and introduced precisely as the problem of meats offered to idols
 # 8:1
 This question runs to the end of chapter 14. Plainly much trouble
 had arisen in Corinth in the exercise of these gifts.

05492
 \\Ye were led away\\ (\\apagomenoi\\). The copula \\te\\ is not expressed
 (common ellipsis) with the participle (periphrastic imperfect
 passive), but it has to be supplied to make sense. Some scholars
 would change \\hote\\ (when) to \\pote\\ (once) and so remove the
 difficulty. \\Unto those dumb idols\\ (\\pros ta eidla ta aphna\\).
 "Unto the idols the dumb." See
 # Ps 95:5-7
 for the voicelessness (\\a-phna\\, old adjective, without voice,
 \\phn\\) of the idols. Pagans were led astray by demons
 # 1Co 10:19
 \\Howsoever ye might be led\\ (\\hs an gesthe\\). Rather, "as often as
 ye were led." For this use of \\hs an\\ for the notion of
 repetition, regular _Koin_ idiom, see Robertson, _Grammar_, p.
 974. Cf. \\hopou an\\ in
 # Mr 6:56

05493
 \\Wherefore I give you to understand\\ (\\dio gnriz humin\\). Causative
 idea (only in Aeschylus in old Greek) in papyri (also in sense of
 recognize) and N.T., from root \\gn\\ in \\ginsk\\, to know. \\Speaking\\
 \\in the Spirit of God\\ (\\en pneumati theou laln\\). Either sphere or
 instrumentality. No great distinction here between \\lale\\ (utter
 sounds) and \\leg\\ (to say). \\Jesus is anathema\\ (\\anathema Isous\\).
 On distinction between \\anathema\\ (curse) and \\anathma\\ (offering
 # Lu 21:5
 see discussion there. In LXX \\anathma\\ means a thing devoted to
 God without being redeemed, doomed to destruction
 # Le 27:28; Jos 6:17; 7:12
 See
 # 1Co 16:22; Ga 1:8; Ro 9:3
 This blasphemous language against Jesus was mainly by the Jews
 # Ac 13:45; 18:6
 It is even possible that Paul had once tried to make Christians
 say \\Anathema Isous\\
 # Ac 26:11
 \\Jesus is Lord\\ (\\Kurios Isous\\). The term \\Kurios\\, as we have seen,
 is common in the LXX for God. The Romans used it freely for the
 emperor in the emperor worship. "Most important of all is the
 early establishment of a polemical parallelism between the cult
 of Christ and the cult of Caesar in the application of the term
 \\Kurios\\, 'lord.' The new texts have here furnished quite
 astonishing revelations" (Deissmann, _Light from the Ancient
 East_, p. 349). Inscriptions, ostraca, papyri apply the term to
 Roman emperors, particularly to Nero when Paul wrote this very
 letter (_ib._, p. 353f.): "One with 'Nero Kurios' quite in the
 manner of a formula (without article, like the 'Kurios Jesus' in
 # 1Co 12:3
 " "The battle-cries of the spirits of error and of truth
 contending at Corinth" (Findlay). One is reminded of the demand
 made by Polycarp that he say \\Kurios Caesar\\ and how each time he
 replied \\Kurios Isous\\. He paid the penalty for his loyalty with
 his life. Lighthearted men today can say "Lord Jesus" in a
 flippant or even in an irreverent way, but no Jew or Gentile then
 said it who did not mean it.

05494
 \\Diversities\\ (\\diaireseis\\). Old word for distinctions, differences,
 distributions, from \\diaire\\, to distribute, as \\diairoun\\
 (dividing, distributing) in verse
 # 11
 Only here in the N.T. \\Of gifts\\ (\\charismatn\\). Late word and
 chiefly in Paul (cf.
 # Ro 12:6
 in N.T. (except
 # 1Pe 4:19
 but some examples in papyri. It means a favour (from \\charizomai\\)
 bestowed or received without any merit as in
 # Ro 1:11

05495
 \\Of ministrations\\ (\\diakonin\\). This old word is from \\diakonos\\ and
 has a general meaning of service as here
 # Ro 11:13
 and a special ministration like that of Martha
 # Lu 10:40
 and the collection
 # 1Co 16:15; 2Co 8:4

05496
 \\Of workings\\ (\\energmatn\\). Late word, here only in N.T., the
 effect of a thing wrought (from \\energe\\, to operate, perform,
 energize). Paul uses also the late kindred word \\energeia\\
 # Col 1:29; 2:12
 for efficiency. \\Who worketh all things in all\\ (\\ho energn ta\\
 \\panta en pasin\\). Paul is not afraid to say that God is the Energy
 and the Energizer of the Universe. "I say that the magnet floats
 in space by the will of God" (Dr. W. R. Whitney, a world figure
 in science). This is his philosophic and scientific theory of the
 Cosmos. No one has shown Paul's philosophy and science to be
 wrong. Here he is speaking only of spiritual gifts and results as
 a whole, but he applies this principle to the universe (\\ta panta\\)
 in
 # Col 1:16
 (of Christ) and in
 # Ro 11:36
 (of God). Note the Trinity in these verses: the same Spirit
 (verse
 # 4
 the same Lord (Jesus) in verse
 # 5
 the same God (the Father) in verse
 # 6

05497
 \\Manifestation\\ (\\phanersis\\). Late word, in papyri, in N.T. only
 here and
 # 2Co 4:2
 from \\phanero\\, to make manifest (\\phaneros\\). Each instance of the
 whole (verse
 # 6
 is repeatedly given (\\didotai\\, present passive indicative of
 \\didmi\\). \\To profit withal\\ (\\pros to sumpheron\\). See on
 # 6:12; 10:23,33
 for Paul's guiding principle in such matters.

05498
 \\To one\\ (\\hi men\\). Demonstrative \\hos\\ with \\men\\ in dative case,
 to this one. The distribution or correlation is carried on by
 \\alli de\\ (verses
 # 8,9,10
 \\heteri de\\ (verses
 # 9,10
 for variety, nine manifestations of the Spirit's work in verses
 # 8-10
 \\The Word of wisdom\\ (\\logos sophias\\). Old words. \\Logos\\ is reason,
 then speech. Wisdom is intelligence, then practical action in
 accord with it. Here it is speech full of God's wisdom
 # 2:7
 under the impulse of the Spirit of God. This gift is placed first
 (revelation by the Spirit). \\The word of knowledge\\ (\\logos\\
 \\gnses\\). This gift is insight (illumination) according to (\\kata\\)
 the same Spirit.

05499
 \\Faith\\ (\\pistis\\). Not faith of surrender, saving faith, but
 wonder-working faith like that in
 # 13:2
 # Mt 17:20; 21:21
 Note here \\en ti auti pneumati\\ (in the same Spirit) in contrast
 with \\dia\\ and \\kata\\ in verse
 # 8
 \\Gifts of healings\\ (\\charismata iamatn\\). \\Iama\\, old word from
 \\iaomai\\, common in LXX, in N.T. only in this chapter. It means
 acts of healing as in
 # Ac 4:30
 (cf.
 # Jas 5:14
 and
 # Lu 7:21
 (of Jesus). Note \\en\\ here as just before.
