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Word Pictures in the New Testament - David Cox

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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [1 Cor<strong>in</strong>thians: Chapter 11].<br />

[Table of Contents]<br />

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11:1 {Imitators of me} (\mim•tai mou\). In <strong>the</strong> pr<strong>in</strong>ciple of<br />

considerate love as so clearly shown <strong>in</strong> chapters 1Co 8-10 and<br />

<strong>in</strong> so far as (\kath•s\) Paul is himself an imitator of Christ.<br />

The preacher is a leader and is bound to set an example or<br />

pattern (\tupos\) for o<strong>the</strong>rs (Tit 2:7). This verse clearly<br />

belongs to <strong>the</strong> preced<strong>in</strong>g chapter and not to chapter 11.<br />

11:2 {Hold fast <strong>the</strong> traditions} (\tas paradoseis katechete\).<br />

Hold down as <strong>in</strong> 15:2. \Paradosis\ (tradition) from \paradid•mi\<br />

(\pared•ka\, first aorist active <strong>in</strong>dicative) is an old word and<br />

merely someth<strong>in</strong>g handed on from one to ano<strong>the</strong>r. The th<strong>in</strong>g handed<br />

on may be bad as <strong>in</strong> Mt 15:2f. (which see) and contrary to <strong>the</strong><br />

will of God (Mr 7:8f.) or it may be wholly good as here. There<br />

is a constant conflict between <strong>the</strong> new and <strong>the</strong> old <strong>in</strong> science,<br />

medic<strong>in</strong>e, law, <strong>the</strong>ology. The obscurantist rejects all <strong>the</strong> new and<br />

holds to <strong>the</strong> old both true and untrue. <strong>New</strong> truth must rest upon<br />

old truth and is <strong>in</strong> harmony with it.<br />

11:3 {But I would have you know} (\<strong>the</strong>l• de humas eidenai\). But<br />

I wish you to know, censure <strong>in</strong> contrast to <strong>the</strong> praise <strong>in</strong> verse<br />

2. {The head of Christ is God} (\kephal• tou Christou ho<br />

<strong>the</strong>os\). Ra<strong>the</strong>r, God is <strong>the</strong> head of Christ, s<strong>in</strong>ce \kephal•\ is<br />

anarthrous and predicate.<br />

11:4 {Hav<strong>in</strong>g his head covered} (\kata kephal•s ech•n\).<br />

Literally, hav<strong>in</strong>g a veil (\kalumma\ understood) down from <strong>the</strong><br />

head (\kephal•s\ ablative after \kata\ as with \kata\ <strong>in</strong> Mr<br />

5:13; Ac 27:14). It is not certa<strong>in</strong> whe<strong>the</strong>r <strong>the</strong> Jews at this time<br />

used <strong>the</strong> _tallith_, "a four-corned shawl hav<strong>in</strong>g fr<strong>in</strong>ges<br />

consist<strong>in</strong>g of eight threads, each knotted five times" (V<strong>in</strong>cent)<br />

as <strong>the</strong>y did later. Virgil (_Aeneid_ iii., 545) says: "And our<br />

heads are shrouded before <strong>the</strong> altar with a Phrygian vestment."<br />

The Greeks (both men and women) rema<strong>in</strong>ed bareheaded <strong>in</strong> public<br />

prayer and this usage Paul commends for <strong>the</strong> men.<br />

11:5 {With her head unveiled} (\akatakalupt•i t•i kephal•i\).<br />

Associative <strong>in</strong>strumental case of manner and <strong>the</strong> predicative<br />

adjective (compound adjective and fem<strong>in</strong><strong>in</strong>e form same as<br />

http://www.ccel.org/r/robertson_at/wordpictures/htm/1CO11.RWP.html (1 of 8) [28/08/2004 09:11:47 a.m.]<br />

<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> <strong>New</strong> <strong>Testament</strong><br />

(1 Cor<strong>in</strong>thians: Chapter 11)

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