Misplaced Pages

#366633

71-437: The Cairo Codex is a manuscript discovered in 1907 that contained the first significant fragments of plays by the ancient Greek playwright Menander . It included large parts of Epitrepontes (The Arbitration), Perikeiromene (The Girl with her Hair Cut Short) and Samia (The Girl from Samos), as well as some hundred lines of Heros (The Hero), and sixty-four lines of an otherwise unknown play. This article about

142-559: A manuscript is a stub . You can help Misplaced Pages by expanding it . Menander He was one of the most popular writers and most highly admired poets in antiquity, but his work was considered lost before the early Middle Ages . It now survives only in Latin-language adaptations by Terence and Plautus and, in the original Greek, in highly fragmentary form, most of which were discovered on papyrus in Egyptian tombs during

213-623: A palimpsest manuscript, in Syriac writing of the 9th century, was found where the reused parchment comes from a very expensive 4th-century Greek manuscript of works by Menander. The surviving leaves contain parts of the Dyskolos and 200 lines of another piece by Menander, so far unpublished, titled Titthe . In his First Epistle to the Corinthians , Paul the Apostle quotes Menander in

284-412: A brother whose name is not given were probably the bearers of the letter to the church at Corinth. In general, divisions within the church at Corinth seem to be a problem, and Paul makes it a point to mention these conflicts in the beginning. Specifically, pagan roots still hold sway within their community. Paul wants to bring them back to what he sees as correct doctrine, stating that God has given him

355-751: A considerable number of words quoted from Menander by ancient lexicographers. This situation changed abruptly in 1907, with the discovery of the Cairo Codex , which contained large parts of the Samia , the Perikeiromene , and the Epitrepontes ; a section of the Heros ; and another fragment from an unidentified play. A fragment of 115 lines of the Sikyonioi had been found in the papier mache of

426-829: A holy kiss   [...] I, Paul, write this greeting with my own hand. If any man love not the Lord Jesus Christ , let him be Anathema Maranatha . The grace of the Lord Jesus be with you. My love be with you all in Christ Jesus. Amen. Some time before 2 Corinthians was written, Paul paid the church at Corinth a second visit to check some rising disorder, and wrote them a letter, now lost. The church had also been visited by Apollos, perhaps by Peter, and by some Jewish Christians who brought with them letters of commendation from Jerusalem . Paul wrote 1 Corinthians letter to correct what he saw as erroneous views in

497-631: A letter the Corinthians sent Paul, the congregation was requesting clarification on a number of matters, such as marriage and the consumption of meat previously offered to idols. By comparing Acts of the Apostles 18:1–17 and mentions of Ephesus in the Corinthian correspondence, scholars suggest that the letter was written during Paul's stay in Ephesus, which is usually dated as being in the range of AD 53–57. Anthony C. Thiselton suggests that it

568-582: A mummy case in 1906. In 1959, the Bodmer papyrus was published containing Dyskolos , more of the Samia , and half of the Aspis . In the late 1960s, more of the Sikyonioi was found as filling for two more mummy cases; this proved to be drawn from the same manuscript as the discovery in 1906, which had clearly been thoroughly recycled. Other papyrus fragments continue to be discovered and published. In 2003,

639-496: Is "Whom the gods love dies young". Menander's comedies were very different from the Old Comedies of Aristophanes. New Greek Comedies usually would have two lovers, a blocking character, and a helpful servant. They typically ended with a wedding or happy ending. They were much more of a "higher brow" comedy than Old Greek comedy. They were also more realistic. The standard edition of the least-well-preserved plays of Menander

710-600: Is Kassel-Austin, Poetarum Comicorum Graecorum vol. VI.2 . For the better-preserved plays, the standard edition is now Arnott's 3-volume Loeb. A complete text of these plays for the Oxford Classical Texts series was left unfinished by Colin Austin at the time of his death; the OCT edition of Harry Sandbach , published in 1972 and updated in 1990, remains in print. 1 Corinthians 15 The First Epistle to

781-425: Is a later interpolation . According to Price, the text is not an early Christian creed written within five years of Jesus' death, nor did Paul write these verses. In his assessment, this was an Interpolation possibly dating to the beginning of the 2nd century. Price states that "The pair of words in verse 3a, "received / delivered" (paralambanein / paradidonai) is, as has often been pointed out, technical language for

SECTION 10

#1732776216367

852-490: Is ambiguous, possibly referring to a mirror or a lens . Influenced by Strong's Concordance , many modern translations conclude that this word refers specifically to a mirror. Example English language translations include: Paul's usage is in keeping with rabbinic use of the term אספקלריה , aspaklaria , a borrowing from the Latin specularia . This has the same ambiguous meaning, although Adam Clarke concluded that it

923-479: Is generally considered by textual critics to be a sign that a note, initially placed in the margins of the document, has been copied into the body of the text by a scribe. As E. Earle Ellis and Daniel B. Wallace note, however, a marginal note may well have been written by Paul himself. The loss of marginal arrows or other directional devices could explain why the scribe of the Western Vorlage placed it at

994-460: Is lawful for me,' but I will not let myself be dominated by anything...whoever is joined to the Lord becomes one spirit with him. Based on interpretations of the text, it appears that Corinthians did not believe that the soul would return to its physical prison after death. Paul is critical of the Corinthian denial of the resurrection of the dead in 15:12 asking: "Now if Christ is preached as raised from

1065-467: Is one of many definitional sources for the original Greek word ἀγάπη , agape . In the original Greek , the word ἀγάπη , agape is used throughout chapter 13. This is translated into English as " charity " in the King James version ; but the word "love" is preferred by most other translations , both earlier and more recent. 1 Corinthians 11:17-34 contains a condemnation of what

1136-462: Is possible that 1 Corinthians was written during Paul's first (brief) stay in Ephesus, at the end of his second journey, usually dated to early AD 54. However, it is more likely that it was written during his extended stay in Ephesus, where he refers to sending Timothy to them. Despite the attributed title "1 Corinthians", this letter was not the first written by Paul to the church in Corinth, only

1207-507: Is to "admonish" them as beloved children. They are expected to become imitators of Jesus and follow the ways in Christ as he, Paul, teaches in all his churches. This epistle contains some well-known phrases, including: "all things to all men", "through a glass, darkly", and: When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. 1 Corinthians 13:12 contains

1278-621: The Conservative Mennonite Churches and the Dunkard Brethren Church ), who count veiling as being one of the ordinances of the Church. The early Church Father John Chrysostom explicates that 1 Corinthians 11 enjoins the continual wearing the headcovering by referencing Paul the Apostle's view that being shaven is always dishonourable and his pointing to the angels: Chapter 13 of 1 Corinthians

1349-680: The Eunuchus , The Eunuch and The Flatterer , while the Adelphi was compiled partly from Menander and partly from Diphilus . The original of Terence's Hecyra (as of the Phormio ) is generally supposed to be, not by Menander, but Apollodorus of Carystus . The Bacchides and Stichus of Plautus were probably based upon Menander's The Double Deceiver and Brotherly-Loving Men , but the Poenulus does not seem to be from The Carthaginian , nor

1420-538: The Mostellaria from The Apparition , in spite of the similarity of titles. Caecilius Statius , Luscius Lanuvinus, Turpilius and Atilius also imitated Menander. He was further credited with the authorship of some epigrams of doubtful authenticity; the letters addressed to Ptolemy Soter and the discourses in prose on various subjects mentioned by the Suda are probably spurious. Most of Menander's work did not survive

1491-508: The New King James Version translates as "and in your spirit, which are (i.e. body and spirit) God's". The Cambridge Bible for Schools and Colleges notes that "these words are not found in many of the best MSS. and versions, and they somewhat weaken the force of the argument, which is intended to assert the dignity of the body. They were perhaps inserted by some who, missing the point of the Apostle's argument, thought that

SECTION 20

#1732776216367

1562-604: The Piraeus and the company of his mistress Glycera , refused. According to the note of a scholiast on the Ibis of Ovid , he drowned while bathing, and his countrymen honored him with a tomb on the road leading to Athens, where it was seen by Pausanias . Numerous supposed busts of him survive, including a well-known statue in the Vatican , formerly thought to represent Gaius Marius . His rival in dramatic art (and supposedly in

1633-456: The Thaïs , quoted in 1 Corinthians 15 :33). These maxims (chiefly monostichs) were afterwards collected, and, with additions from other sources, were edited as Menander's One-Verse Maxims , a kind of moral textbook for the use of schools. The single surviving speech from his early play Drunkenness is an attack on the politician Callimedon , in the manner of Aristophanes , whose bawdy style

1704-431: The Corinthian church. Several sources informed Paul of conflicts within the church at Corinth: Apollos , a letter from the Corinthians, "those of Chloe", and finally Stephanas and his two friends who had visited Paul. Paul then wrote this letter to the Corinthians, urging uniformity of belief ("that ye all speak the same thing and that there be no divisions among you", 1:10) and expounding Christian doctrine. Titus and

1775-716: The Corinthians ( Ancient Greek : Α΄ ᾽Επιστολὴ πρὸς Κορινθίους ) is one of the Pauline epistles , part of the New Testament of the Christian Bible . The epistle is attributed to Paul the Apostle and a co-author, Sosthenes , and is addressed to the Christian church in Corinth . Despite the name, it is not believed to be the first such letter. Scholars believe that Sosthenes was the amanuensis who wrote down

1846-529: The Greek word is ambiguous and the women in 1 Corinthians 9:5 were women ministering to the Apostles as women ministered to Christ, and were not wives, and assert they left their "offices of marriage" to follow Christ. Paul also argues that married people must please their spouses, just as every Christian must please God . Throughout the letter, Paul presents issues that are troubling the community in Corinth and offers ways to fix them. Paul states that this letter

1917-688: The Middle Ages, except as short fragments. Federico da Montefeltro 's library at Urbino reputedly had "tutte le opere" , a complete works, but its existence has been questioned and there are no traces after Cesare Borgia 's capture of the city and the transfer of the library to the Vatican. Until the end of the 19th century, all that was known of Menander were fragments quoted by other authors and collected by Augustus Meineke (1855) and Theodor Kock, Comicorum Atticorum Fragmenta (1888). These consist of some 1650 verses or parts of verses, in addition to

1988-523: The actual phrase used by Julius Caesar at the crossing of the Rubicon was a quote in Greek from Menander's play Arrhephoros , with the different meaning "Let the die be cast!". See discussion at " the die is cast " and " Alea iacta est ". He [Caesar] declared in Greek with loud voice to those who were present 'Let the die be cast' and led the army across. ( Plutarch , Life of Pompey , 60.2.9) Lewis and Short , citing Casaubon and Ruhnk, suggest that

2059-480: The affections of Glycera) was Philemon , who appears to have been more popular. Menander, however, believed himself to be the better dramatist, and, according to Aulus Gellius , used to ask Philemon: "Don't you feel ashamed whenever you gain a victory over me?" According to Caecilius of Calacte ( Porphyry in Eusebius , Praeparatio evangelica ) Menander was accused of plagiarism , as his The Superstitious Man

2130-450: The aphorism "evil company corrupts good habits", from classical Greek literature. According to the church historian Socrates of Constantinople it is taken from a Greek tragedy of Euripides , but modern scholarship, following Jerome attributes it to the comedy Thaĩs by Menander , or Menander quoting Euripides. Hans Conzelmann remarks that the quotation was widely known. Whatever the proximate source, this quote does appear in one of

2201-655: The apostles taught, their disciples approve." From the period of the early Church to the late modern period , 1 Corinthians 11 was universally understood to enjoin the wearing of the headcovering throughout the day—a practice that has since waned in Western Europe but has continued in certain parts of the world, such as in the Middle East , Eastern Europe , Northern Africa and the Indian subcontinent , as well as everywhere by Conservative Anabaptists (such as

Cairo Codex - Misplaced Pages Continue

2272-465: The apostolic era to the next generations of Christians; writing 150 years after Paul, the early Christian apologist Tertullian stated that the women of the church in Corinth—both virgins and married—practiced veiling, given that Paul the Apostle delivered the teaching to them: "the Corinthians themselves understood him in this manner. In fact, at this very day, the Corinthians do veil their virgins. What

2343-467: The authors consider inappropriate behavior at Corinthian gatherings that appeared to be agape feasts . After discussing his views on worshipping idols , Paul ends the letter with his views on resurrection and the Resurrection of Jesus . The text of First Corinthians has been interpreted as evidence of existing dualistic beliefs among the Corinthians. Scholars point to 1 Cor 6:12: 'Everything

2414-488: The church in Corinth before moving on to Ephesus , a city on the west coast of today's Turkey, about 290 kilometres (180 mi) by sea from Corinth . From there he traveled to Caesarea and Antioch . Paul returned to Ephesus on his third missionary journey and spent approximately three years there. It was while staying in Ephesus that he received disconcerting news of the community in Corinth regarding jealousies, rivalry, and immoral behavior. It also appears that, based on

2485-426: The dead, how can some of you say that there is no resurrection of the dead ?" Richard Horsley has argued that use of contrasting terms like corruption/incorruption in a polemic about resurrection supports a theory that Paul is using the "language of the Corinthians" in these verses. Multiple academic theories have been proposed for the source of this language including Greek philosophical influence , Gnosticism and

2556-592: The early to mid-20th-century. In the 1950s, to the great excitement of Classicists , it was announced that a single play by Menander, Dyskolos , had finally been rediscovered in the Bodmer Papyri intact enough to be performed. Menander was the son of well-to-do parents; his father Diopeithes is identified by some with the Athenian general and governor of the Thracian Chersonese known from

2627-408: The end of the chapter. The absence of an asterisk or obelisk in the margin of any manuscript – a common way of indicating doubt of authenticity – they argue, a strong argument that Paul wrote the passage and intended it in its traditional place. The passage has also been taken to contradict 11:5, where women are described as praying and prophesying in church. Furthermore, some scholars believe that

2698-405: The epistle's potentially embarrassing references to the existence of sexual immorality in the church as strengthening the case for the authenticity of the letter. However, the epistle does contain a passage that is widely believed to have been interpolated into the text by a later scribe: Women should be silent in the churches. For they are not permitted to speak but should be subordinate, as

2769-581: The first canonical letter. 1 Corinthians is the second known letter of four from Paul to the church in Corinth, as evidenced by Paul's mention of his previous letter in 1 Corinthians 5:9. The other two being what is called the Second Epistle to the Corinthians and a "tearful, severe" letter mentioned in 2 Corinthians 2:3–4. The book called the Third Epistle to the Corinthians is generally not believed by scholars to have been written by Paul, as

2840-508: The flow of Paul's argument; it follows language from the First Epistle to Timothy , which was probably not written by Paul ; it contradicts Paul's neutral or positive mention of women prophesying, praying, and taking other speaking and leadership roles in the church; the passage is alternatively found at different locations in some manuscripts, which may indicate it was originally inserted as a marginal note and then unstably inserted into

2911-512: The fragments of Euripides' works. 1 Corinthians 15:29 argues it would be pointless to baptise the dead if people are not raised from the dead. This verse suggests that there existed a practice at Corinth whereby a living person would be baptized in the stead of some convert who had recently died. Teignmouth Shore, writing in Ellicott 's Commentary for Modern Readers , notes that among the "numerous and ingenious conjectures" about this passage,

Cairo Codex - Misplaced Pages Continue

2982-704: The handing on of rabbinical tradition", so it would contradict Paul's account of his conversion given in Galatians 1:13–24, which explicitly says that Paul had been taught the gospel of Christ by Jesus himself, not by any other man. Chapter 15 closes with an account of the nature of the resurrection, claiming that in the Last Judgement the dead will be raised and both the living and the dead transformed into "spiritual bodies" (verse 44). 1 Corinthians 15:27 refers to Psalm 8 :6. Ephesians 1 :22 also refers to this verse of Psalm 8. 1 Corinthians 15:33 contains

3053-487: The law also says. If there is something they want to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church. Verses 34–35 are included in all extant manuscripts. Part of the reason for suspecting that this passage is an interpolation is that in several manuscripts in the Western tradition, it is placed at the end of chapter 14 instead of at its canonical location. This kind of variability

3124-513: The mis-translated Latin " iacta alea est " (itself better-known in the order " Alea iacta est "); a correct translation is "let the die be cast" (meaning "let the game be ventured"). The Greek form was famously quoted by Julius Caesar upon committing his army to civil war by crossing the River Rubicon . The popular form "the die is cast" is from the Latin iacta alea est , a mistranslation by Suetonius , 121 AD. According to Plutarch ,

3195-617: The only tenable interpretation is that there existed a practice of baptising a living person to substitute those who had died before that sacrament could have been administered in Corinth, as also existed among the Marcionites in the second century, or still earlier than that, among a sect called "the Corinthians". The Jerusalem Bible states that "What this practice was is unknown. Paul does not say if he approved of it or not: he uses it merely for an ad hominem argument". The Latter Day Saint movement interprets this passage to support

3266-633: The opportunity to be a "skilled master builder" to lay the foundation and let others build upon it. 1 Corinthians 6:9-10 contains a notable condemnation of homosexuality , idolatry, thievery, drunkenness, slandering, swindling, adultery, and other acts the authors consider sexually immoral. The majority of early manuscripts end chapter 6 with the words δοξάσατε δὴ τὸν Θεὸν ἐν τῷ σώματι ὑμῶν , doxasate de ton theon en tō sōmati humōn , 'therefore glorify God in your body'. The Textus Receptus adds καὶ ἐν τῷ πνεύματι ὑμῶν, ἅτινά ἐστι τοῦ Θεοῦ , kai en to pneumati humōn, hatina esti tou theou , which

3337-432: The passage 1 Corinthians 10:1–22 constitutes a separate letter fragment or scribal interpolation because it equates the consumption of meat sacrificed to idols with idolatry, while Paul seems to be more lenient on this issue in 8:1–13 and 10:23–11:1. Such views are rejected by other scholars who give arguments for the unity of 8:1–11:1. About the year AD 50, towards the end of his second missionary journey, Paul founded

3408-503: The phrase βλέπομεν γὰρ ἄρτι δι' ἐσόπτρου ἐν αἰνίγματι , blepomen gar arti di esoptrou en ainigmati , which was translated in the 1560 Geneva Bible as "For now we see through a glass darkly" (without a comma). This wording was used in the 1611 KJV , which added a comma before "darkly". This passage has inspired the titles of many works , with and without the comma. The Greek word ἐσόπτρου , esoptrou ( genitive ; nominative : ἔσοπτρον , esoptron ), here translated "glass",

3479-525: The prophets gazed through a speculum that does not shine, while Moses our teacher gazed through a speculum that shines." The letter is also notable for its discussion of Paul's view of the role of women the church . In 1 Corinthians 14:34–35 , it is stated that women must remain silent in the churches, and yet in 1 Corinthians 11:2–16 it states they have a role of prophecy and apparently speaking tongues in churches. Many scholars believe that verses 14:34–35 are an interpolation. The passage interrupts

3550-412: The right to be accompanied by a believing wife, as do the other apostles and the brothers of the Lord and Cephas (Peter)?" (In the last case, the letter concurs with Matthew 8:14, which mentions Peter having a mother-in-law and thus, by inference, a wife.) However, the Greek word for 'wife' is the same word for 'woman'. The Early Church Fathers, including Tertullian , Jerome , and Augustine state

3621-526: The roots of the word power and veil are spelled the same." The last-known living connection to the apostles, Irenaeus, penned verse 10 using the word "veil" ( κάλυμμα , kalumma ) instead of "authority" ( ἐξουσία , exousia ) in Against Heresies , as did other Church Fathers in their writings, including Hippolytus , Origen , Chrysostom , Jerome , Epiphanius , Augustine , and Bede . This ordinance continued to be handed down after

SECTION 50

#1732776216367

3692-430: The scriptures 5 and that he appeared to Cephas, then to the twelve. 6 Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have died. 7 Then he appeared to James, then to all the apostles. Paul represents the kerygma to the Corinthians "as a sacred tradition" that Christ was "raised on the third day in accordance with the scriptures". Kirk MacGregor notes

3763-425: The speech of Demosthenes De Chersoneso . He presumably derived his taste for comic drama from his uncle Alexis . He was the friend, associate, and perhaps pupil of Theophrastus , and was on intimate terms with the Athenian dictator Demetrius of Phalerum . He also enjoyed the patronage of Ptolemy Soter , the son of Lagus , who invited him to his court. But Menander, preferring the independence of his villa in

3834-459: The surrounding pagan Greek women prayed unveiled and Jewish men prayed with their heads covered. The King James Version of 1 Corinthians 11:10 reads "For this cause ought the woman to have power on her head because of the angels." Other versions translate "power" as "authority". In many early biblical manuscripts (such as certain Vulgate , Coptic , and Armenian manuscripts), is rendered with

3905-410: The teachings of Philo of Alexandria . Most scholars agree that Paul was reinforcing earlier tradition about resurrection noting that he describes the kerygma as "received". 3 For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures 4 and that he was buried and that he was raised on the third day in accordance with

3976-496: The text "Bad company corrupts good character", which probably comes from his play Thais ; according to 5th century Christian historian Socrates Scholasticus , Menander derived this from Euripides . "He who labors diligently need never despair, for all things are accomplished by diligence and labor." — Menander "Ἀνερρίφθω κύβος" ( anerriphtho kybos ), best known in English as " the die is cast " or "the die has been cast", from

4047-406: The text claims. The original manuscript of this book is lost, and the text of surviving manuscripts varies . The oldest manuscripts containing some or all of the text of this book include: The epistle may be divided into seven parts: Now concerning the contribution for the saints: as I directed the churches of Galatia   [...] Let all your things be done with charity. Greet one another with

4118-437: The text itself. Moreover, some manuscripts give evidence of a prior record of its absence from the text. If verse 14:34–35 is not an interpolation, certain scholars resolve the tension between these texts by positing that wives were either contesting their husband's inspired speeches at church, or the wives/women were chatting and asking questions in a disorderly manner when others were giving inspired utterances. Their silence

4189-489: The text of Suetonius should read Jacta alea esto , which they translate as "Let the die be cast!", or "Let the game be ventured!". This matches Plutarch's third-person perfect passive imperative ἀνερρίφθω κύβος ( anerrhiphtho kybos ). According to Gregory Hayes' Translation of Meditations by Marcus Aurelius, Menander is also known for the quote/proverb: "a rich man owns so many goods he has no place to shit." (Meditations, V:12) Another well known quote by Menander

4260-546: The text of the letter at Paul's direction. It addresses various issues that had arisen in the Christian community at Corinth and is composed in a form of Koine Greek . There is a consensus among historians and theologians that Paul is the author of the First Epistle to the Corinthians ( c.  AD 53–54 ). The letter is quoted or mentioned by the earliest of sources and is included in every ancient canon, including that of Marcion of Sinope . Some scholars point to

4331-406: The textual evidence from the kerygma as stated in 15:3-7 is cited by modern scholars as evidence "that Jesus' earliest disciples believed in a spiritual resurrection which did not necessarily vacate his tomb". Dale Moody says the tradition of the appearances of the resurrected Christ and the tradition of the empty tomb "remain separate in the oldest strata of tradition". Geza Vermes states that

SECTION 60

#1732776216367

4402-539: The tradition are to be dated to the first two years after the crucifixion of Jesus   [...] not later than three years". According to Gary R. Habermas , in "Corinthians 15:3–8, Paul records an ancient oral tradition(s) that summarizes the content of the Christian gospel." N.T Wright describes it as "the very early tradition that was common to all Christians." In dissent from the majority view, Robert M. Price , Hermann Detering , John V. M. Sturdy , and David Oliver Smith have each argued that 1 Corinthians 15:3–7

4473-487: The tradition that he was the author of the speeches published under the name of the Attic orator Charisius . An admirer and imitator of Euripides , Menander resembles him in his keen observation of practical life, his analysis of the emotions, and his fondness for moral maxims, many of which became proverbial: "The property of friends is common," "Whom the gods love die young," "Evil communications corrupt good manners" (from

4544-721: The various statements, as proposed by Urich Wilckens. It is also possible that "he appeared" was not specified in the core formula, and that the specific appearances are additions. According to Hannack, line 3b-4 form the original core, while line 5 and line 7 contain competing statements from two different factions. Prive also argues that line 5 and line 7 reflect the tensions between Petrus and James. The kerygma has often been dated to no more than five years after Jesus' death by Biblical scholars. Bart Ehrman dissents, saying that "Among scholars I personally know, except for evangelicals, I don't now[ sic ] anyone who thinks this at all." Gerd Lüdemann however, maintains that "the elements in

4615-723: The word "veil" ( κάλυμμα , kalumma ) rather than the word "authority" ( ἐξουσία , exousia ); the Revised Standard Version reflects this, displaying 1 Corinthians 11:10 as follows: "That is why a woman ought to have a veil on her head, because of the angels." Similarly, a scholarly footnote in the New American Bible notes that presence of the word " authority ( exousia ) may possibly be due to mistranslation of an Aramaic word for veil ". This mistranslation may be due to "the fact that in Aramaic

4686-530: The words of Paul are "a tradition he has inherited from his seniors in the faith concerning the death, burial and resurrection of Jesus". The kerygma was possibly transmitted from the Jerusalem apostolic community though the core formula may have originated in Damascus. It may be one of the earliest kerygmas about Jesus' death and resurrection, though it is also possible that Paul himself joined together

4757-456: The worship of the spirit was unduly passed over." Later, Paul wrote about immorality in Corinth by discussing an immoral brother, how to resolve personal disputes, and sexual purity. Regarding marriage, Paul states that it is better for Christians to remain unmarried, but that if they lacked self-control, it is better to marry than "burn" ( πυροῦσθαι ). The epistle may include marriage as an apostolic practice in 1 Corinthians 9:5, "Do we not have

4828-400: Was a reference to specularibus lapidibus , clear polished stones used as lenses or windows. One way to preserve this ambiguity is to use the English cognate, speculum . Rabbi Judah ben Ilai (2nd century) was quoted as saying "All the prophets had a vision of God as He appeared through nine specula" while "Moses saw God through one speculum." The Babylonian Talmud states similarly "All

4899-469: Was adopted in many of his plays. Menander found many Roman imitators. Eunuchus , Andria , Heauton Timorumenos and Adelphi of Terence (called by Caesar "dimidiatus Menander") were avowedly taken from Menander, but some of them appear to be adaptations and combinations of more than one play. Thus in the Andria were combined Menander's The Woman from Andros and The Woman from Perinthos , in

4970-546: Was taken from The Augur of Antiphanes , but reworkings and variations on a theme of this sort were commonplace and so the charge is a complicated one. How long complete copies of his plays survived is unclear, although 23 of them, with commentary by Michael Psellus , were said to still have been available in Constantinople in the 11th century. He is praised by Plutarch ( Comparison of Menander and Aristophanes ) and Quintilian ( Institutio Oratoria ), who accepted

5041-656: Was unique to the particular situation in the Corinthian gatherings at that time, and on this reading, Paul did not intend his words to be universalized for all women of all churches of all eras. Other scholars including Joseph Fitzmyer suggest that in verses 34–35, Paul may be quoting the position of some native Corinthian Christians regarding women who have been speaking out in cultic assemblies in order that he can then argue against it. 1 Corinthians 11:2–16 contains an admonishment that Christian women cover their hair while praying and that Christian men leave their heads uncovered while praying. These practices were countercultural ;

#366633