restricted access Questions of Divine Worship, (11:2–14:40)
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Questions of Divine Worship.11 :2-14 :40 2 3 4 11 2 Again with the article; not so B * D * G-which, however, likewise have the article in the second case. KaTa with thegenitive:cf. Plut., Apophth. 200f;t/1aotrt KaTa Tfjr Ktcpa>..fjr txwv To LJ.Lan ov, "he was walking with his toga covering his head" (Loeb 3: 191). 5 For the word order (predicate position of the participle ) see Blass-Debrunner §270(1). The word can be accented ~upO.crBaL (present infinitive middle of ~upaw) or ~upacr8at (aorist infinitive middle of ~vpw) . T he forms ~uptw, ~upaw and ~vpw 6 are found . T he aorist Kt Lpacr8aLsuggests the corresponding aorist ~vpacr8at ; v 5 E~UPTJ/-lEPor as in 7 Attic; Blass-Debrunner §101. On the meaning of 8 1 Corinthians 11 :2-16 Women in Divine Worship I commend you for being mindful of me in all respects and maintaining the traditions as I passed them on to you. 31 I would have you know. however. that every man's head is Christ,' but a woman's head is the man, and Christ's head is God. 4 I But any man who prays or prophesies with something on his head2 dishonors his head. 5 1Any woman. however. who prays or prophesies with her head unveiledJ dishonors her head. For she is just the same as if she were shaven. 6 I For if a woman is not veiled, she might just as well have herself shorn. But if it is a disgrace for a woman to have herself shorn or shaven,• then she should be veiled. 7 I For a man must not veil his head, since he is the image and reflection of God. 8 I But a woman is the reflection of man. For man did not originate from woman. but woman from man. 9 I Neither was man created for woman's sake, but woman for man's. 10 I For this reason a woman must have a power on her head, because of the angels. 11 I Of course, in the Lord there is neither woman without man nor man without woman. 5 12 1 For just as woman originated from man, so. too, man exists through woman .6 But everything comes from God. 13 I Judge for yourselves: Is it proper for a woman to pray to God with head unveiled? 14 I And does not nature itself teach you that it is a disgrace for a man to have long hair, 15 I but that it is a woman's glory to have long hair7 For her hair was given her1 for8 a covering . 16 I But if anyone thinks he should be contentious (about this) : we have no such custom, nor do the churches of God. KtLpw and ~up- see Bauer, s.v. Dio C., Hist. Rom. 57.10.5 (Tiberius) : KtLpt crBaL/-lOUTa 7rpo{3aTa, a>..>..' ovK a7ro~uptcr8at f1ovAoJ.LaL, " I want my sheep shorn, not shaven" (Loeb 7: 137). Carl Weizsacker, DasNeut Testament (Tiibingen: J. C. B. Mohr [Paul Siebeck), 11 1927), 320, translates : " O nly, in the Lord the principle holds: just as woman does not exist without man, no more does man without woman... ." With the genitive after OLa compare the accusative in v9. O m. p4 6 D G !t; see the commentary. avTL, "as, for" : see Liddell- Scott, s.v. avTL A III 2; 181 There is a certain tension between the outward and inward plan ofchaps. 11-14. A new topic is introduced only in 12:1, once again with 7rEpL, "concerning," and thus apparently once again on the basis of an inquiry from Corinth. But chap. 11 already deals with conduct at divine worship; the new topic is introduced entirely out of the blue. Is this unevenness to be regarded as calling for literary criticism (see below)? reflects the to and fro of a school discussion. It is probably a piece that was first talked over and sketched out in the schoolroom, if indeed it was not entirely composed there. • 2 Verse 2 serves to incorporate the "block" into the epistle 12 by means of a captatio benevolentiae. 13 The content of the commendation explains the surprising course, at first sight, of the thought from v 1 to v 2; 14 even if Both parts of the service ofworship, proclamation and celebration of the Supper, give Paul reason to intervene. 9 Here again the unified background of the situation...


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