vi. 11., "Ye are washed, ye are sanctified, ye are justified;' instead of "Ye were washed, ye were sanctified, ye were justified." It is true that the aorist occasionally bears an indefinite signification, which cannot be rendered as applying to any special past time. Thus in 1 Cor. vii. 28., "Thou hast not sinned," she hath not sinned," are correct readings of the sense of οὐχ ἥμαρτες, οὐχ ἥμαρτεν, and in 1 Cor. xv. 6. 18., « Are fallen asleep and are perished,” of ἐκοιμήθησαν, κοιμη Oévтes and ȧTóλOVTо. Perhaps also "are dead," in 2 Cor. v. 15., should be the reading of ané@avov. But these perhaps are the only instances in which the rendering by the past tense is not admissible, and in most it is required. (b.) Inattention to the omission or use of the article. Thus in 1 Cor. i. 22., 'Iovdaîot and "Exλŋves are rendered "the Jews and "the Greeks," instead of "Jews" and "Greeks;" a slight variation, but one which mars the full force of the meaning, "such characters as Jews," or "as Greeks." In 1 Cor. v. 9., on the other hand, šypaya ¿v Tŷ έπισtoλy, “I wrote in the [or in my '] Epistle," is rendered, "I wrote in an Epistle," which conveys a sense only compatible with the (erroneous) supposition that there was a lost Epistle. (c.) The case of words mistranslated from a misconception of their entire meaning is very rare. But there is a considerable want of due appreciation of the various shades of meaning, and a consequent carelessness as to using, if possible, one and the same English word for one and the same Greek word. Beyond a certain point such uniformity and exactness are unattainable. Not only is the diversity of the two languages an insuperable obstacle, but even in the original language the same word is used often in such different senses, as to render the same rendering impossible. But within reasonable limits the object may be secured, not only in regard to the word itself, but to those which are derived from it; and in a style like the Apostle's, where so much turns on the use of particular words, such precision is of considerable importance. It has therefore been my object to select in each case the English word which, either from its own appropriateness, or from its being the one most generally used, would most easily represent the Greek word wherever it occurred; if possible not using the same English word for more than one Greek word, nor translating the same Greek word by more than one English word, or at most two (and two are always sufficient), so as to prevent the rise of any confusion between them. Thus, for example, it may be impossible to find one English word which will meet every use of Taρakaλiv and its derivatives. But (with perhaps one exception, 2 Cor. xi. 8., Tòv KÚρIOν TaρE Kúλeσa, where the context compels us to throw into it the sense of "entreaty") every passage may be rendered either by "exhort" or "comfort." Instead of this, the Authorised Version has used, almost indiscriminately, "comfort," "console," "beseech," "entreat," "desire," "exhort:" e. g. in 2 Cor. i. 3. 4. 5, 6. 7., where the force of the passage mainly depends on the recurrence of precisely the same word, and where there is not a shadow of reason for altering it, it is translated six times "comfort," and four times "consolation." Again, Suvaus may mostly be translated with equal propriety "power," or "strength," or in some passages the one, in some the other may be more appropriate; and the same may be said of "infirmity," or "weakness," as a rendering of ȧoléveia. But in 2 Cor. xi. 21.-xiii. 4., where the whole continuity of thought depends on the opposition between the two being vividly preserved, yet in the Authorised Version, doévela and its cognate words are rendered four times "weakness," and four times "infirmity;" and dúvaus, in like manner, twice "strength," and three times "power." So ἴσχυρος and δυνατὸς might with equal propriety be translated "mighty," "strong;" but for the convenience of 1 Cor. i. 25-28., and 2 Cor. xii. 7-10., I have chosen "mighty" for oxupos, and "strong" for duvarós. Covoía and its derivatives come more properly under the name of "right," than any other corresponding English word; but power" will perhaps be most suitable to all the places where it occurs. See especially 1 Cor. vi. 12. 66 Móyos, in all cases but 1 Cor. i. 4., may be translated "word." The advantage may be seen in 1 Cor. i. 17, 18. Kρívεw and its derivatives, which in these epistles are of frequent and emphatic occurrence, may all be comprehended under "judge;" with the exception perhaps of Sakpivo as in 1 Cor. iv. 7., xi. 29. 32., and σvykpivo as in 1 Cor. ii. 13., 2 Cor. x. 12. See especially 1 Cor. ii. 14, 15. χάρις Xápis may be rendered "grace," not as the best word, but as the one which most effectually meets all the cases. ἅγιος, ἅγιοι, ἁγιάζω, ἁγίασμος, ἁγιωσύνη, which are respectively translated "holy," "saints," "sanctify," "sanctification," "holiness," might be rendered uniformly by adopting throughout either the Latin form, " saintly," "saints," "sanctify," "sanctification," "saintliness," or the English, "holy," "the holy ones," "hallow,” “hallowing," " holiness." And δικαιοῦν, δικαιοσύνη, might be either "to justify," "justice," or "to make righteous,' "righteousness." In the latter case uniformity is hardly possible. But in the former I have ventured to attempt it, in all cases, except that of oi ayiot, for which I have still retained "the saints :" These are the most important cases of alteration. The following may also be mentioned : ἀγάπη, “ love.” BeBaιoûv, "to confirm;" kupoûv, "to establish." Suúkovos, "minister;" Soulos, "slave;" πnpoтns, " servant.' Sоkun, "proof," and its derivatives, "approved," δοκιμή, proved." SiaOnkη,"covenant." ikavòs, "sufficient." See 2 Cor. ii. 16.., iii. 6. 66 unap θλίβειν, θλίψις, “ trouble;” λύπη, λυπεῖν, “sorrow," "to make sorry." " Kóσμos, "world;" alwv, "age.' λaxa, "I speak ;" λéyw and onμì, "I say," or "I tell." πέποιθα, “ I have confidence;” θάῤῥω, “I am bold; ” χαίρω, "I rejoice," except in 2 Cor. xiii. 11. TÉKVOV, "child;" výπios, "babe;" πaidíov, "little child;" viòs, "son." (See 1 Cor. xiv. 20.) The perpetually recurring particle & I have rendered by "but," "and," and "now" reserving the longer forms of "howbeit," &c., for aλλá. For the sake of preserving the proper emphasis on "man" for aveρwπos, I have substituted "one" whenever it occurs in the translations of οὐδεὶς and τις. It will not be supposed that these minute changes are suggested as necessary or desirable for any general use of the English translation. [The variations from the Authorised Version are thus indicated: 1. Those which by omission, addition, or alteration, depend on the adoption of Lachmann's text, are enclosed in brackets [ ]. 2. Those which are altered to give a better meaning to particular words are marked *. 3. Those which are altered by transposition or punctuation are marked †. 4. The Italics of the Authorised Version are abandoned: and when the words designated by them are superfluous, they are struck out without notice: and Italics are used only for emphasis. The divisions of the sections are made according to the arrangement in the commentary. 5. Some doubtful cases are placed in the margin.]. [THE FIRST TO THE CORINTHIANS.] SALUTATION. I. 1-9. I. 1 PAUL, called an apostle of [Christ Jesus†] through the will of God, and Sosthenes our brother. 2 Unto the church of God which is at Corinth, to them that are hallowed in Christ Jesus, called holy*, with all that call upon the name of Jesus Christ our Lord in every† place, their's and our's: 3 Grace unto you, and peace, from God our Father, and from the Lord Jesus Christ. 2 4 I thank my God always on your behalf, for the grace of God which was given you in* Christ Jesus,† 5 that in every thing ye were enriched by him, in all utterance, and in all knowledge: 6 even as the testimony of Christ was confirmed in you: 7 so that ye come_behind in no gift; waiting for the revelation* of our Lord Jesus Christ: 8 who shall also confirm you unto the end, blameless in the day of our Lord Jesus Christ. 9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. (A.) CHARGES AGAINST THE CORINTHIAN CHURCH. I. 10-IV. 21. (I.) THE FACTIONS. I. 10-IV. 21. (1.) Description of the Factions. I. 10-16. 10 Now I exhort* you, brethren, by the name of our Lord Jesus Christ, that ye all say the same thing, and that there be not* divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 11 For it was declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. 12 Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. 13 Christ is divided.+ Was Paul crucified for you? or were ye baptized in the name of Paul? 14 I thank God that I baptized none of you, but Crispus and Caius; 15 lest any should say that [ye were] 1 Om. [Epistle of Paul the Apostle]. 2 Om. [both.] baptized in mine own name. 16 And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. (2.) Simplicity of the Apostle's Preaching. 1. 17—11. 5. 17 For Christ sent me not to baptize, but to preach the gospel not with wisdom of words, lest the cross of Christ should be made of none effect. 18 For the word* of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. 19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the prudence* of the prudent. 20 Where is the wise? where is the scribe? where is the disputer of this age*? did* not God make foolish the wisdom of the world? 21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. 22 For Jews require [signs], and Greeks* seek after wisdom: 23 But we preach Christ crucified, unto Jews* a stumblingblock, and unto [Gentiles] foolishness; 24 But unto ourselves that are called, both Jews and Greeks', Christ the power of God, and the wisdom of God. 25 Because the foolishness of God is wiser than men: and the weakness of God is mightier than men. 26 For ye see your calling, brethren, how that [there are] not many wise men after the flesh, not many mighty, not many noble. 27 But God chose* the foolish things of the world to confound the wise; and God chose* the weak things of the world to confound the things which are mighty; 28 and base things of the world, and things which are despised, God chose*, yea, and things which are not, to make to vanish away things that are: 29 that no flesh should boast in the presence [of God]. 30 But of him are ye in Christ Jesus, who was made wisdom unto us† of God,—and righteousness, and holiness*, and redemption: 31 that, according as it is written, "He that boasteth, let him boast in the Lord." * a II. 1 And I, brethren, when I came to you, came not with excellency of word* or of wisdom, declaring unto you the testiof God. 2 For I determined not to know any thing judged. mony among you, save Jesus Christ, and him crucified. 3 And I was with you in weakness, and in fear, and in much trembling. 4 And my word and my preaching was not with enticing words of wisdom, but in demonstration of the Spirit and of power: 5 That your faith should not stand in the wisdom of men, but in the power of God. |