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Commentary Index | Return to PrayerRequest.com | DownloadHeinrich Meyer Commentary - 1 Corinthians 6
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ἔνι ] so Griesb. Lachm. Scholz, Rück. Tisch., following B C L à , min[857] Chrys. Theodoret, al[858] How easily the familiar ἐστιν (so Elz.) would creep in!
σοφὸς οὐδὲ εἷς ] Lachm. and Rück. read οὐδεὶς σοφός , with B C à , min[859] Copt. Damasc. D* E, Clar. Germ. Aeth. Athan. have simply σοφός ; F and G have οὐδὲ εἷς σοφός . In A, the whole passage 1Co_6:3-6 is wanting (from the similarity of the two last syllables ίστων in 1Co_6:2; 1Co_6:6). From this it appears that the evidence for οὐδεὶς σοφός certainly preponderates, against which, however, there must be set the difficulty of seeing why this reading should have undergone alteration. Were σοφὸς οὐδὲ εἷς , on the other hand, the original reading (D*** L, most of the min[860] Vulg., both Syr[861] Ar. p. and the majority of the Fathers), we have in the first place a very natural explanation of the omission of οὐδὲ εἷς (which Griesb. approves of), inasmuch as copyists went right on from σοφοΣ to ΟΣ , and the two other variations would then arise from dissimilar critical restorations of the text.—1Co_6:7. Elz. has ἐν ὑμῖν , against decisive evidence. An interpretation.—1Co_6:8. καὶ ταῦτα ] Lachm. Rück. and Tisch. have καὶ τοῦτο , following A B C D E à , min[862] vss[863] and Fathers. Rightly; the plural crept in, because two things were mentioned ( ἀδικ . and ἀποστ .).—1Co_6:9. There is conclusive evidence for reading Θεοῦ βασ . in place of βασ . Θεοῦ . In 1Co_6:10, again, this order is too weakly attested to be received.—1Co_6:10. The οὐ before κληρ . is wanting in A B C D E à , min[864] Copt. Ignat. Method. Athan. Chrys. al[865] Deleted by Lachm. and Rück. with justice; for while the preceding Θεοῦ might in itself just as easily lead to the omission as (by repetition of the last syllable) to the insertion of the οὐ , the latter was favoured by 1Co_6:9.—1Co_6:14. ἡμᾶς ] Elz. has ὑμᾶς , against decisive testimony (perhaps from Rom_8:11).
ἐξεγερεῖ ] Lachm. and Ewald read ἐξεγείρει , with A D*. B and 67** have ἐξήγειρε . The Recept[866] should be adhered to, with Tisch., following C D*** E K L à , min[867] Vulg., both Syr[868] Copt. Aeth. Arr. and many Fathers. The connection makes the future necessary as the correlative relative of καταργήσει in 1Co_6:13, and the evidence in its favour is preponderant, in view of the divided state of the codd[869] for the other readings. As to ἐξήγειρε and ἐξεγείρει , the former looks like a mechanical repetition of the preceding tense, and the latter a slip of the pen.
ἢ οὐκ (not the simple οὐκ ) has decisive evidence on its side.—1Co_6:19. τὸ σῶμα ] Matth. and Tisch. read τὰ σώματα upon insufficient evidence, part of which is in favour of the plural in 1Co_6:20 also. The alteration to the plural was naturally suggested by the connection.—1Co_6:20. καὶ ἐν τῷ πνεύματι ὑμῶν , ἅτινά ἐστι τοῦ Θεοῦ is deleted by all modern editors (except Matth.) since Mill and Griesb., following A B C* D* E F G à , min[870] Copt. Aeth. Vulg. It. Method. Didym. Cyr. Maxim. Damasc. Tert. Cypr. Ir. Ambrosiast. and all the Latin Fathers. An ascetic addition, although a very old one (occurring even in the Syriac), which got into all the wider circulation because a church-lesson begins with δοξάσατε . Comp Reiche, Comm. crit. I. p. 165 ff.
[857] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.
[858] l. and others; and other passages; and other editions.
[859] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.
[860] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.
[861] yr. Peschito Syriac
[862] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.
[863] ss. vss. = versions.
[864] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.
[865] l. and others; and other passages; and other editions.
[866] ecepta Textus receptus, or lectio recepta (Elzevir).
[867] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.
[868] yr. Peschito Syriac
[869] odd. codices or manuscripts. The uncial manuscripts are denoted by the usual letters, the Sinaitic by à .
[870] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.