05500
 \\Workings of miracles\\ (\\energˆmata duname“n\\). Workings of powers.
 Cf. \\energ“n dunameis\\ in
 # Ga 3:5; Heb 2:4
 where all three words are used (\\sˆmeia\\, signs, \\terata\\, wonders,
 \\dunameis\\, powers). Some of the miracles were not healings as the
 blindness on Elymas the sorcerer. \\Prophecy\\ (\\prophˆteia\\). Late
 word from \\prophˆtˆs\\ and \\prophˆmi\\, to speak forth. Common in
 papyri. This gift Paul will praise most (chapter
 # 1Co 14
 Not always prediction, but a speaking forth of God's message
 under the guidance of the Holy Spirit. \\Discernings of spirits\\
 (\\diakriseis pneumat“n\\). \\Diakrisis\\ is old word from \\diakrin“\\
 (see
 # 11:29
 and in N.T. only here;
 # Ro 14:1; Heb 5:14
 A most needed gift to tell whether the gifts were really of the
 Holy Spirit and supernatural (cf. so-called "gifts" today) or
 merely strange though natural or even diabolical
 # 1Ti 4:1; 1Jo 4:1
 \\Divers kinds of tongues\\ (\\genˆ gl“ss“n\\). No word for "divers" in
 the Greek. There has arisen a great deal of confusion concerning
 the gift of tongues as found in Corinth. They prided themselves
 chiefly on this gift which had become a source of confusion and
 disorder. There were varieties (kinds, \\genˆ\\) in this gift, but
 the gift was essentially an ecstatic utterance of highly wrought
 emotion that edified the speaker
 # 14:4
 and was intelligible to God
 # 14:2,28
 It was not always true that the speaker in tongues could make
 clear what he had said to those who did not know the tongue
 # 14:13
 : It was not mere gibberish or jargon like the modern "tongues,"
 but in a real language that could be understood by one familiar
 with that tongue as was seen on the great Day of Pentecost when
 people who spoke different languages were present. In Corinth,
 where no such variety of people existed, it required an
 interpreter to explain the tongue to those who knew it not. Hence
 Paul placed this gift lowest of all. It created wonder, but did
 little real good. This is the error of the Irvingites and others
 who have tried to reproduce this early gift of the Holy Spirit
 which was clearly for a special emergency and which was not
 designed to help spread the gospel among men.
 See note on "Ac 2:13"
 ... through verse 21
 See note on "Ac 10:44"
 ... through verse 46
 See note on "Ac 19:6"
 \\The interpretation of tongues\\ (\\hermˆneia gl“ss“n\\). Old word, here
 only and
 # 14:26
 in N.T., from \\hermˆneu“\\ from \\Hermˆs\\ (the god of speech). Cf. on
 \\diermˆneu“\\ in
 # Lu 24:27; Ac 9:36
 In case there was no one present who understood the particular
 tongue it required a special gift of the Spirit to some one to
 interpret it if any one was to receive benefit from it.

05501
 \\Worketh\\ (\\energei\\). The same word that was used in verse
 # 6
 of God. \\Severally\\ (\\idiƒi\\). Separately. \\Even as he will\\ (\\kath“s\\
 \\bouletai\\). Hence there is no occasion for conceit, pride, or
 faction
 # 4:7

05502
 \\So also is Christ\\ (\\hout“s kai ho Christos\\). One would naturally
 expect Paul here to say \\hout“s kai to s“ma tou Christou\\ (so also
 is the body of Christ). He will later call Christ the Head of the
 Body the Church as in
 # Col 1:18,24; Eph 5:23,30
 Aristotle had used \\s“ma\\ of the state as the body politic. What
 Paul here means is Christ as the Head of the Church has a body
 composed of the members who have varied gifts and functions like
 the different members of the human body. They are all vitally
 connected with the Head of the body and with each other. This
 idea he now elaborates in a remarkable manner.

05503
 \\Were we all baptized into one body\\ (\\hˆmeis pantes eis hen s“ma\\
 \\ebaptisthˆmen\\). First aorist passive indicative of \\baptiz“\\ and so
 a reference to a definite past event with each of them of
 different races, nations, classes, when each of them put on the
 outward badge of service to Christ, the symbol of the inward
 changes already wrought in them by the Holy Spirit
 # Ga 3:27; Ro 6:2
 \\And were all made to drink of one Spirit\\ (\\kai pantes hen pneuma\\
 \\epotisthˆmen\\). First aorist passive indicative of \\potiz“\\, old
 verb, to give to drink. The accusative \\hen pneuma\\ is retained in
 the passive as often with verbs that in the active take two
 accusatives. The reference is to a definite act in the past,
 probably to the inward experience of the Holy Spirit symbolized
 by the act of baptism.

05504
 \\Is not one member\\ (\\ouk estin hen melos\\). The point sounds like a
 truism, but it is the key to the whole problem of church life
 both local and general. Vincent refers to the fable of the body
 and the members by Menenius Agrippa (Livy, II, 32), but it was an
 old parable. Socrates pointed out how absurd it would be if feet
 and hands should work against one another when God made them to
 cooperate (Xen., _Mem_. II. iii. 18). Seneca alludes to it as
 does Marcus Aurelius and Marcus Antoninus.

05505
 \\If the foot shall say\\ (\\ean eipˆi ho pous\\). Condition of third
 class (\\ean\\ and second aorist subjunctive \\eipˆi\\). In case the foot
 say. \\I am not of the body\\ (\\ouk eimi ek tou s“matos\\). I am
 independent of the body, not dependent on the body. \\It is not\\
 \\therefore not of the body\\ (\\ou para touto ouk estin ek tou\\
 \\s“matos\\). Thinking or saying so does not change the fact. \\Para\\
 \\touto\\ here means "alongside of this" (cf. IV Macc. 10:19) and so
 "because of," a rare use (Robertson, _Grammar_, p. 616). The two
 negatives (\\ou--ouk\\) do not here destroy one another. Each retains
 its full force.

05506
 Points explained precisely as in verse
 # 15

05507
 \\If the whole body were an eye\\ (\\ei holon to s“ma ophthalmos\\). The
 eye is the most wonderful organ and supremely useful
 # Nu 10:31
 the very light of the body
 # Lu 11:34
 And yet how grotesque it would be if there were nothing else but
 a great round rolling eye! A big "I" surely! \\The smelling\\ (\\hˆ\\
 \\osphrˆsis\\). Old word from \\osphrainomai\\, to smell. Here alone in
 N.T.

05508
 \\But now\\ (\\nun de\\). But as things are, in contrast to that
 absurdity. \\Hath God set\\ (\\ho theos etheto\\). Second aorist middle
 indicative. God did it and of himself. \\Even as it pleased him\\
 (\\kath“s ˆthelˆsen\\). Why challenge God's will? Cf.
 # Ro 9:20

05509
 \\One member\\ (\\hen melos\\). Paul applies the logic of verse
 # 17
 to any member of the body. The application to members of the
 church is obvious. It is particularly pertinent in the case of a
 "church boss."

05510
 \\Many members, but one body\\ (\\polla melˆ, hen de s“ma\\). The
 argument in a nutshell, in one epigram.

05511
 \\Cannot say\\ (\\ou dunatai eipein\\). And be truthful. The superior
 organs need the inferior ones (the eye, the hand, the head, the
 feet).

05512
 \\Nay, much rather\\ (\\alla poll“i mallon\\). Adversative sense of \\alla\\,
 on the contrary. So far from the more dignified members like the
 eye and the head being independent of the subordinate ones like
 the hands and feet, they are "much more" (_argumentum a
 fortiori_, "by much more" \\poll“i mallon\\, instrumental case) in
 need of therm. \\Those members of the body which seem to be more\\
 \\feeble are necessary\\ (\\ta dokounta melˆ tou s“matos asthenestera\\
 \\huparchein anagkaia estin\\). Things are not always what they seem.
 The vital organs (heart, lungs, liver, kidneys) are not visible,
 but life cannot exist without them.

05513
 \\We bestow\\ (\\peritithemen\\). Literally, We place around as if a
 garland
 # Mr 15:17
 or a garment
 # Mt 27:28
 \\More abundant comeliness\\ (\\euschˆmosunˆn perissoteran\\). One need
 only mention the mother's womb and the mother's breast to see the
 force of Paul's argument here. The word, common in old Greek,
 from \\euschˆm“n\\ (\\eu\\, well, \\schˆma\\, figure), here only in N.T.
 One may think of the coal-miner who digs under the earth for the
 coal to keep us warm in winter. So \\aschˆm“n\\ (deformed, uncomely),
 old word, here only in N.T., but see
 # 7:36
 for \\aschˆmone“\\.

05514
 \\Tempered the body together\\ (\\sunekerasen to s“ma\\). First aorist
 active indicative of \\sunkerannumi\\, to mix together, old word, but
 in N.T. only here and
 # Heb 4:2
 Plato used this very word of the way God compounded
 (\\sunekerasato\\) the various elements of the body in creating soul
 and body. Paul rejects the idea of the later Gnostics that matter
 is evil and the physical organs degrading. He gives a noble
 picture of the body with its wonderful organs planned to be the
 temple of God's Spirit
 # 6:19
 in opposition to the Epicurean sensualists in Corinth. \\To that\\
 \\part which lacked\\ (\\t“i husteroumen“i\\). It is a true instinct that
 gives superior honour to the unseen organs of life.

05515
 \\That there should be no schism\\ (\\hina mˆ ˆi schisma\\). Purpose of
 God in his plan for the body. Trouble in one organ affects the
 whole body. A headache may be due to trouble elsewhere and
 usually is. \\Have the same care\\ (\\to auto merimn“sin\\). The very
 verb \\merimna“\\ used by Jesus of our anxiety
 # Mt 6:27,31
 Paul here personifies the parts of the body as if each one is
 anxious for the others. The modern knowledge of the billions of
 cells in the body co-working for the whole confirms Paul's
 argument.

05516
 \\Suffer with it\\ (\\sunpaschei\\). Medical term in this sense in
 Hippocrates and Galen. In N.T only here and
 # Ro 8:17
 (of our suffering with Christ). One of Solon's Laws allowed
 retaliation by any one for another's injuries. Plato (_Republic_,
 V, 462) says the body politic "feels the hurt" as the whole body
 feels a hurt finger. \\Rejoice with it\\ (\\sunchairei\\). This is
 fortunately true also. One may tingle with joy all over the body
 thanks to the wonderful nervous system and to the relation
 between mind and matter. See
 # 13:6
 for joy of love with truth.

05517
 \\Severally\\ (\\ek merous\\). See
 # Ro 11:25
 \\apo merous\\ (in part). Each has his own place and function in the
 body of Christ.

05518
 \\God hath set some\\ (\\hous men etheto ho theos\\). See verse
 # 18
 for \\etheto ho theos\\. Note middle voice (for his own use). Paul
 begins as if he means to say \\hous men apostolous, hous de\\
 \\prophˆtas\\ (some apostles, some prophets), but he changes the
 construction and has no \\hous de\\, but instead \\pr“ton, deuteron,\\
 \\epeita\\ (first, second, then, etc.). \\In the church\\ (\\en tˆi\\
 \\ekklˆsiƒi\\). The general sense of \\ekklˆsia\\ as in
 # Mt 16:18
 and later in
 # Col 1:18,24; Eph 5:23,32; Heb 12:23
 See list also in
 # Eph 4:11
 See note on "Mt 10:2"
  for \\apostolous\\, the official title given the twelve by Jesus,
 and claimed by Paul though not one of the twelve. \\Prophets\\
 (\\prophˆtas\\). For-speakers for God and Christ. See the list of
 prophets and teachers in
 # Ac 13:1
 with Barnabas first and Saul last. Prophets are needed today if
 men will let God's Spirit use them, men moved to utter the deep
 things of God. \\Teachers\\ (\\didaskalous\\). Old word from \\didask“\\, to
 teach. Used to the Baptist
 # Lu 3:12
 to Jesus
 # Joh 3:10; 13:13
 and of Paul by himself along with \\apostolos\\
 # 1Ti 2:7
 It is a calamity when the preacher is no longer a teacher, but
 only an exhorter. See
 # Eph 4:11
 \\Then miracles\\ (\\epeita dunameis\\). Here a change is made from the
 concrete to the abstract. See the reverse in
 # Ro 12:7
 See these words (\\dunameis, iamˆt“n, gl“ss“n\\) in verses
 # 9,10
 with \\gl“ss“n\\, last again. But these two new terms (helps,
 governments). \\Helps\\ (\\antilˆmpseis\\). Old word, from
 \\antilambanomai\\, to lay hold of. In LXX, common in papyri, here
 only in N.T. Probably refers to the work of the deacons, help
 rendered to the poor and the sick. \\Governments\\ (\\kubernˆseis\\). Old
 word from \\kuberna“\\ (cf. \\Kubernˆtˆs\\ in
 # Ac 27:11
 like Latin _gubernare_, our govern. So a governing. Probably Paul
 has in mind bishops (\\episcopoi\\) or elders (\\presbuteroi\\), the
 outstanding leaders (\\hoi proistamenoi\\ in
 # 1Th 5:12; Ro 12:8
 \\hoi hˆgoumenoi\\ in
 # Ac 15:22; Heb 13:7,17,24
 Curiously enough, these two offices (pastors and deacons) which
 are not named specifically are the two that survive today. See
 # Php 1:1
 for both officers.

05519
 \\Are all\\ (\\mˆ pantes\\). The \\mˆ\\ expects a negative answer with each
 group.

05520
 \\Do all interpret?\\ (\\mˆ pantes diermˆneuousin?\\). He adds this query
 to the list in
 # 28
 but it is in
 # 10

05521
 \\The greater gifts\\ (\\ta charismata ta meizona\\). Paul unhesitatingly
 ranks some spiritual gifts above others. \\Zˆlo“\\ here has good
 sense, not that of envy as in
 # Ac 7:9; 1Co 13:4
 \\And a still more excellent way\\ (\\kai eti kath' huperbolˆn hodon\\).
 In order to gain the greater gifts. "I show you a way _par
 excellence_," beyond all comparison (superlative idea in this
 adjunct, not comparative), like \\kath' huperbolˆn eis huperbolˆn\\
 # 2Co 4:17
 \\Huperbolˆ\\ is old word from \\huperball“\\, to throw beyond, to
 surpass, to excel
 # 2Co 3:10; Eph 1:19
 "I show you a supremely excellent way." Chapter
 # 1Co 13
 is this way, the way of love already laid down in
 # 8:1
 concerning the question of meats offered to idols (cf.
 # 1Jo 4:7
 Poor division of chapters here. This verse belongs with chapter
 # 1Co 13

05522
 \\With the tongues\\ (\\tais gl“ssais\\). Instrumental case. Mentioned
 first because really least and because the Corinthians put undue
 emphasis on this gift. Plato (_Symposium_, 197) and many others
 have written on love, but Paul has here surpassed them all in
 this marvellous prose-poem. It comes like a sweet bell right
 between the jangling noise of the gifts in chapters 12 and 14. It
 is a pity to dissect this gem or to pull to pieces this fragrant
 rose, petal by petal. Fortunately Paul's language here calls for
 little comment, for it is the language of the heart. "The
 greatest, strongest, deepest thing Paul ever wrote" (Harnack).
 The condition (\\ean\\ and present subjunctive, \\lal“ kai mˆ ech“\\,
 though the form is identical with present indicative) is of the
 third class, a supposable case. \\But have not love\\ (\\agapˆn de mˆ\\
 \\ech“\\). This is the _crux_ of the chapter. Love is the way _par
 excellence_ of
 # 12:31
 It is not yet clearly certain that \\agapˆ\\ (a back-formation from
 \\agapa“\\) occurs before the LXX and the N.T. Plutarch used
 \\agapˆsis\\. Deissmann (_Bible Studies_, p. 198) once suspected it
 on an inscription in Pisidia. It is still possible that it occurs
 in the papyri (Prayer to Isis). See _Light from the Ancient
 East_, p. 75 for details. The rarity of \\agapˆ\\ made it easier for
 Christians to use this word for Christian love as opposed to
 \\er“s\\ (sexual love). See also Moffatt's Love in the N.T. (1930)
 for further data. The word is rare in the Gospels, but common in
 Paul, John, Peter, Jude. Paul does not limit \\agapˆ\\ at all (both
 toward God and man). Charity (Latin _caritas_) is wholly
 inadequate. "Intellect was worshipped in Greece, and power in
 Rome; but where did St. Paul learn the surpassing beauty of
 love?" (Robertson and Plummer). Whether Paul had ever seen Jesus
 in the flesh, he knows him in the spirit. One can substitute
 Jesus for love all through this panegyric. \\I am become\\ (\\gegona\\).
 Second perfect indicative in the conclusion rather than the usual
 future indicative. It is put vividly, "I am already become."
 Sounding brass (\\chalchos ˆch“n\\). Old words. Brass was the
 earliest metal that men learned to use. Our word _echoing_ is
 \\ˆch“n\\, present active participle. Used in
 # Lu 21:25
 of the roaring of the sea. Only two examples in N.T. \\Clanging\\
 \\cymbal\\ (\\kumbalon alalazon\\). Cymbal old word, a hollow basin of
 brass. \\Alalaz“\\, old onomatopoetic word to ring loudly, in lament
 # Mr 5:38
 for any cause as here. Only two N.T. examples.

05523
 The ecstatic gifts (verse
 # 1
 are worthless. Equally so are the teaching gifts (prophecy,
 knowledge of mysteries, all knowledge). Crasis here in \\kan=kai\\
 \\ean\\. Paul is not condemning these great gifts. He simply places
 love above them and essential to them. Equally futile is
 wonder-working faith "so as to remove mountains" (\\h“ste orˆ\\
 \\methistanein\\) without love. This may have been a proverb or Paul
 may have known the words of Jesus
 # Mt 17:20; 21:21
 \\I am nothing\\ (\\outhen eimi\\). Not \\outheis\\, nobody, but an absolute
 zero. This form in \\th\\ rather than \\d\\ (\\ouden\\) had a vogue for a
 while (Robertson, _Grammar_, p. 219).

05524
 \\Bestow to feed\\ (\\Ps“mis“\\). First aorist active subjunctive of
 \\ps“miz“\\, to feed, to nourish, from \\ps“mos\\, morsel or bit, and so
 to feed, by putting a morsel into the mouth like infant (or
 bird). Old word, but only here in N.T. \\To be burned\\ (\\hina\\
 \\kauthˆs“mai\\). First future passive subjunctive (Textus Receptus),
 but D \\kauthˆsomai\\ (future passive indicative of \\kai“\\, old word to
 burn). There were even some who courted martyrdom in later years
 (time of Diocletian). This Byzantine future subjunctive does not
 occur in the old MSS. (Robertson, _Grammar_, p. 876). Aleph A B
 here read \\kauchˆs“mai\\, first aorist middle subjunctive of
 \\kauchaomai\\ (so Westcott and Hort), "that I may glory." This is
 correct. \\It profiteth me nothing\\ (\\ouden “pheloumai\\). Literally, I
 am helped nothing. \\Ouden\\ in the accusative case retained with
 passive verb. See two accusatives with \\“phele“\\ in
 # 14:6
 Verb is old and from \\ophelos\\ (profit).

05525
 Verses
 # 4-7
 picture the character or conduct of love in marvellous rhapsody.
 \\Suffereth long\\ (\\makrothumei\\). Late _Koin‚_ word (Plutarch) from
 \\makros\\, long, \\thumos\\, passion, ardour. Cf.
 # Jas 5:7
 \\Is kind\\ (\\chrˆsteuetai\\). From \\chrˆstos\\ (useful, gracious, kind)
 and that from \\chraomai\\, to use. Not found elsewhere save in
 Clement of Rome and Eusebius. "Perhaps of Paul's coining"
 (Findlay). Perhaps a vernacular word ready for Paul. Gentle in
 behaviour. \\Envieth not\\ (\\ou zˆloi\\). Present active indicative of
 \\zˆlo“\\ (contraction \\oei=oi\\, same as subjunctive and optative
 forms). Bad sense of \\zˆlos\\ from \\ze“\\, to boil, good sense in
 # 12:31
 Love is neither jealous nor envious (both ideas). \\Vaunteth not\\
 \\itself\\ (\\ou perpereuetai\\). From \\perperos\\, vainglorious, braggart
 (Polybius, Epictetus) like Latin _perperus_. Only here in N.T.
 and earliest known example. It means play the braggart. Marcus
 Anton. V. 5 uses it with \\areskeuomai\\, to play the toady. \\Is not\\
 \\puffed up\\ (\\ou phusioutai\\). Present direct middle indicative of
 \\phusio“\\ from \\phusis\\ (late form for \\phusa“, phusia“\\ from
 \\phusa\\, bellows), to puff oneself out like a pair of bellows. This
 form in Herodas and Menander. Is not arrogant.
 See note on "1Co 4:6"

05526
 \\Doth not behave itself unseemly\\ (\\ouk aschˆmonei\\). Old verb from
 \\aschˆm“n\\
 # 12:23
 In N.T. only here and
 # 7:36
 Not indecent. \\Seeketh not its own\\ (\\ou zˆtei ta heautˆs\\). Its own
 interests
 # 10:24,33
 \\Is not provoked\\ (\\ou paroxunetai\\). Old word. In N.T. only here and
 # Ac 17:16
 which see. Irritation or sharpness of spirit. And yet Paul felt
 it in Athens (exasperation) and he and Barnabas had \\paroxusmos\\
 (paroxysm) in Antioch
 # 15:39
 See good sense of \\paroxusmos\\ in
 # Heb 10:24
 \\Taketh not account of evil\\ (\\ou logizetai to kakon\\). Old verb from
 \\logos\\, to count up, to take account of as in a ledger or
 note-book, "the evil" (\\to kakon\\) done to love with a view to
 settling the account.

05527
 \\Rejoiceth not in unrighteousness\\ (\\ou chairei\\). See
 # Ro 1:32
 for this depth of degradation. There are people as low as that
 whose real joy is in the triumph of evil. \\But rejoiceth with the\\
 \\truth\\ (\\sunchairei de tˆi alˆtheiƒi\\). Associative instrumental
 case after \\sun-\\ in composition. Truth personified as opposed to
 unrighteousness
 # 2Th 2:12; Ro 2:8
 Love is on the side of the angels. Paul returns here to the
 positive side of the picture (verse
 # 4
 after the remarkable negatives.

05528
 \\Beareth all things\\ (\\panta stegei\\). \\Steg“\\ is old verb from
 \\stegˆ\\, roof, already in
 # 1Co 9:12; 1Th 3:1,5
 which see. Love covers, protects, forbears (_suffert_, Vulgate).
 See
 # 1Pe 4:8
 "because love covers a multitude of sins" (\\hoti agapˆ kaluptei\\
 \\phˆthos hamarti“n\\), throws a veil over. \\Believeth all things\\
 (\\panta pisteuei\\). Not gullible, but has faith in men. \\Hopeth all\\
 \\things\\ (\\panta elpizei\\). Sees the bright side of things. Does not
 despair. \\Endureth all things\\ (\\panta hupomenei\\). Perseveres.
 Carries on like a stout-hearted soldier. If one knows Sir Joshua
 Reynolds's beautiful painting of the Seven Virtues (the four
 cardinal virtues of the Stoics--temperance, prudence, fortitude,
 justice--and the three Christian graces--faith, hope, love), he
 will find them all exemplified here as marks of love (the queen
 of them all).

05529
 \\Love never faileth\\ (\\Hˆ agapˆ oudepote piptei\\). New turn for the
 perpetuity of love. \\Piptei\\ correct text, not \\ekpiptei\\, as in
 # Lu 16:17
 Love survives everything. \\They shall be done away\\
 (\\katargˆthˆsontai\\). First future passive of \\katarge“\\. Rare in old
 Greek, to make idle (\\argos\\), inoperative. All these special
 spiritual gifts will pass. It is amazing how little of human work
 lasts. \\They shall cease\\ (\\pausontai\\). Future middle indicative of
 \\pau“\\, to make cease. They shall make themselves cease or
 automatically cease of themselves.

05530
 \\In part\\ (\\ek merous\\).
 See note on "1Co 12:27"
 As opposed to the whole.

05531
 \\That which is perfect\\ (\\to teleion\\). The perfect, the full-grown
 (\\telos\\, end), the mature.
 See note on "1Co 2:6"
 \\Hotan elthˆi\\ is second aorist subjunctive with \\hotan\\, temporal
 clause for indefinite future time.

05532
 \\A child\\ (\\nˆpios\\).
 See note on "1Co 3:1"
  for \\nˆpios\\ in contrast with \\teleios\\ (adult). \\I spake\\
 (\\elaloun\\). Imperfect active, I used to talk. \\I felt\\ (\\ephronoun\\).
 Imperfect active, I used to think. Better, I used to understand.
 \\I thought\\ (\\elogizomˆn\\). Imperfect middle, I used to reason or
 calculate. \\Now that I am become\\ (\\hote gegona\\). Perfect active
 indicative \\gegona\\, I have become a man (\\anˆr\\) and remain so
 # Eph 4:14
 \\I have put away\\ (\\katˆrgˆka\\). Perfect active indicative. I have
 made inoperative (verse
 # 8
 for good.

05533
 \\In a mirror\\ (\\di' esoptrou\\). By means of a mirror (\\esoptron\\, from
 \\opt“\\, old word, in papyri). Ancient mirrors were of polished
 metal, not glass, those in Corinth being famous. \\Darkly\\ (\\en\\
 \\ainigmati\\). Literally, in an enigma. Old word from \\ainissomai\\, to
 express obscurely. This is true of all ancient mirrors. Here only
 in N.T., but often in LXX. "To see a friend's face in a cheap
 mirror would be very different from looking at the friend"
 (Robertson and Plummer). \\Face to face\\ (\\pros“pon pros pros“pon\\).
 Note triple use of \\pros\\ which means facing one as in
 # Joh 1:1
 \\Pros“pon\\ is old word from \\pros\\ and \\ops\\, eye, face. \\Shall I\\
 \\know\\ (\\epign“somai\\). I shall fully (\\epi-\\) know. Future middle
 indicative as \\gin“sk“\\ (I know) is present active and \\epegn“sthˆn\\
 (I was fully known) is first aorist passive (all three voices).

05534
 \\Abideth\\ (\\menei\\). Singular, agreeing in number with \\pistis\\
 (faith), first in list. \\The greatest of these\\ (\\meiz“n tout“n\\).
 Predicative adjective and so no article. The form of \\meiz“n\\ is
 comparative, but it is used as superlative, for the superlative
 form \\megistos\\ had become rare in the _Koin‚_ (Robertson,
 _Grammar_, pp. 667ff.). See this idiom in
 # Mt 11:11; 18:1; 23:11
 The other gifts pass away, but these abide forever. Love is
 necessary for both faith and hope. Does not love keep on growing?
 It is quite worth while to call attention to Henry Drummond's
 famous sermon _The Greatest Thing in the World_ and to Dr. J.D.
 Jones's able book _The Greatest of These_. Greatest, Dr. Jones
 holds, because love is an attribute of God.

05535
 \\Follow after love\\ (\\di“kete tˆn agapˆn\\). As if a veritable chase.
 Paul comes back to the idea in
 # 12:31
 (same use of \\zˆloute\\) and proves the superiority of prophecy to
 the other spiritual gifts not counting faith, hope, love of
 # 13:13
 \\But rather that ye may prophesy\\ (\\mallon de hina prophˆteuˆte\\).
 Distinct aim in view as in verse
 # 5
 Old verb from \\prophˆtˆs\\, common in N.T. Present subjunctive,
 "that ye may keep on prophesying."

05536
 \\For no man understandeth\\ (\\oudeis gar akouei\\). Literally, hears,
 gets the sense, understands. Verb \\akou“\\ used either of hearing
 the sound only or getting the idea (cf.
 # Ac 9:7; 22:9
 \\Mysteries\\ (\\mustˆria\\). Unexplained mysteries
 # 1Co 2:7

05537
 \\Edification\\ (\\oikodomˆn\\). Building up. \\Comfort\\ (\\paraklˆsin\\).
 Encouragement, calling to one's side. \\Consolation\\ (\\paramuthian\\).
 Old word (from \\para, muthos, paramutheomai\\
 # 1Th 2:12
 which see, a stimulating word), nowhere else in N.T., but
 \\paramuthion\\ in
 # Php 2:1
 with \\paraklˆsis\\ as here. Edification, cheer, incentive in these
 words.

05538
 \\The church\\ (\\ekklˆsian\\). No article, literally, "a church" (local
 use). Not \\hˆ ekklˆsia\\.

05539
 \\Except he interpret\\ (\\ektos ei mˆ diermˆneuˆi\\). Pleonastic
 combination of \\ektos\\ (preposition except) and \\ei mˆ\\ (if not,
 unless) as in
 # 15:2; 1Ti 5:19
 For use of \\ei\\ with subjunctive rather than \\ean\\ see
 # Php 3:12
 (common enough in the _Koin‚_, Robertson, _Grammar_, pp. 1017f.,
 condition of third class). On the verb
 See note on "1Co 12:30"
 See note on "Lu 24:27"
 See note on "Ac 9:36"
 \\Receive\\ (\\labˆi\\). Second aorist (ingressive) active subjunctive of
 \\lamban“\\, may get edification.

05540
 \\If I come\\ (\\ean elth“\\). Third class condition, supposable case
 (aorist subjunctive). \\What shall I profit you\\ (\\ti humas\\
 \\“phelˆs“\\). Two accusatives with this verb (see
 # 13:3
 \\Unless I speak\\ (\\ean mˆ lalˆs“\\). Second condition (also third
 class) with the one conclusion (cf.
 # 1Ti 2:5

05541
 \\Things without life\\ (\\apsucha\\). Without a soul (\\a\\ privative,
 \\psuchˆ\\) or life. Old word only here in N.T. \\Pipe\\ (\\aulos\\). Old
 word (from \\a“, au“\\, to blow), only here in N.T. \\Harp\\ (\\kithara\\).
 Old word. Stringed instrument as pipe, a wind instrument. \\If they\\
 \\give not a distinction in the sounds\\ (\\ean diastolˆn tois\\
 \\phthoggois mˆ d“i\\). Third class condition with second aorist
 active subjunctive \\d“i\\ from \\did“mi\\. Common word in late Greek for
 difference (\\diastell“\\, to send apart). In N.T. only here and
 # Ro 3:22; 10:12
 \\Phthoggos\\ old word (from \\phtheggomai\\) for musical sounds vocal or
 instrumental. In N.T. only here and
 # Ro 10:18

05542
 \\An uncertain voice\\ (\\adˆlon ph“nˆn\\). Old adjective (\\a\\ privative,
 \\dˆlos\\, manifest). In N.T. only here and
 # Lu 11:44
 Military trumpet (\\salpigx\\) is louder than pipe or harp. \\Shall\\
 \\prepare himself\\ (\\paraskeuasetai\\). Direct middle future indicative
 of \\paraskeuaz“\\, old verb, in N.T. only here,
 # 2Co 9:2; Ac 10:10
 From \\para, skeuˆ\\ (preparation).

05543
 \\Unless ye utter speech easy to be understood\\ (\\ean mˆ eusˆmon\\
 \\logon d“te\\). Condition of third class again (\\ean\\ and aorist
 subjunctive). \\Eusˆmon\\ (\\eu\\, well, \\sˆma\\, sign) is old word, here
 only in N.T., well-marked, distinct, clear. Good enunciation, a
 hint for speakers. \\Ye will be speaking into the air\\ (\\esesthe eis\\
 \\aera lalountes\\). Periphrastic future indicative (linear action).
 Cf. \\aera der“n\\ (beating the air) in
 # 9:26
 Cf. our talking to the wind. This was before the days of radio.

05544
 \\It may be\\ (\\ei tuchoi\\). Condition of fourth class (\\ei\\ and aorist
 optative of \\tugchan“\\), if it should happen. Common enough idiom.
 Cf. \\tuchon\\ in
 # 16:6
 \\Without signification\\ (\\aph“non\\). Old adjective (\\a\\ privative and
 \\ph“nˆ\\). Without the faculty of speech
 # 12:2; Ac 8:32; 2Pe 2:16

05545
 \\The meaning of the voice\\ (\\tˆn dunamin tˆs ph“nˆs\\). The power
 (force) of the voice. \\A barbarian\\ (\\barbaros\\). Jargon, \\bar-bar\\.
 The Egyptians called all \\barbarous\\ who did not speak their
 tongue. The Greeks followed suit for all ignorant of Greek
 language and culture. They divided mankind into Hellenes and
 Barbarians. \\Unto me\\ (\\en emoi\\). In my case, almost like a dative.

05546
 \\Zealous of spiritual gifts\\ (\\zˆl“tai pneumat“n\\). Zealots for
 spirits. So it looked. \\That ye may abound\\ (\\hina perisseuˆte\\).
 Purpose clause with the object by prolepsis stated beforehand
 "for the edification of the church."

05547
 \\Let him pray that he may interpret\\ (\\proseuchesth“ hina\\
 \\diermˆneuˆi\\). Else he had better cease talking in a tongue.

05548
 \\But my understanding is unfruitful\\ (\\ho de nous mou akarpos\\). My
 intellect (\\nous\\) gets no benefit (\\akarpos\\, without fruit) from
 rhapsodical praying that may even move my spirit (\\pneuma\\).

05549
 \\With the understanding also\\ (\\kai t“i no‹\\). Instrumental case of
 \\nous\\. Paul is distinctly in favour of the use of the intellect in
 prayer. Prayer is an intelligent exercise of the mind. \\And I will\\
 \\sing with the understanding also\\ (\\psal“ de kai t“i no‹\\). There
 was ecstatic singing like the rhapsody of some prayers without
 intelligent words. But Paul prefers singing that reaches the
 intellect as well as stirs the emotions. Solos that people do not
 understand lose more than half their value in church worship.
 \\Psall“\\ originally meant to play on strings, then to sing with an
 accompaniment
 # Eph 5:19
 and here apparently to sing without regard to an instrument.