1 Corinthians 2:13

[ἁγίου] after πνεύματος. Om. אABCD, Vetus Lat., Vulg. and Peshito. It has the look of a marginal gloss or an unauthorized addition, perhaps from habit.

13. ἅ, i.e. the things freely given us by God, of which we speak as men taught by God, not as men trusting in the conclusions of unassisted reason. ὁρᾷς ποῦ ἡμᾶς�; τοσοῦτον γὰρ ἡμεῖς ἐκείνων σοφώτεροι ὅσον τὸ μέσον Πλάτωνός τε καὶ Πνεύματος ἁγίου. οἱ μὲν γὰρ τοὺς ἔξωθεν ῥήτορας ἔχουσι διδασκάλους, ἡμεῖς δὲ τὸ πνεῦμα τὸ ἅγιον. Chrysostom.

πνεύματος [ἁγίου]. The genitive of the instrument, as also ἀνθρωπίνης σοφίας above. Without the article πνεῦμα ἁγίον leads us to think of the essence of the Holy Ghost. With the article we are directed towards His agency or office. See John 14:26. So θεός refers to the Divine essence, ὁ θεός to His relations to man. See Professor Westcott’s note on 1 John 4:12.

πνευματικοῖς πνευματικὰ συνκρίνοντες. These words are capable of four interpretations: (1) explaining spiritual things to spiritual men (so Wiclif), (2) explaining spiritual things by spiritual, (3) explaining spiritual things in spiritual ways (so Luther), and (4) comparing spiritual things with spiritual (so Vulg. and A.V.). The verb συνκρίνω signifies (1) to combine, as in Arist. Metaph. I. 4, (2) to compare; so μηδενὸς τολμήσαντος αὐτῷ συγκριθῆναι διὰ τὴν ὑπερβολὴν τῆς� Diod. Sic. IV. 14, (3) to interpret, as dreams; Genesis 40:8. (LXX.). Either of these will give a good sense, for the Apostle is speaking both of the reception (οὐ δέχεται, 1 Corinthians 2:14) and of the communication of spiritual truth (λαλοῦμεν). Origen (Hom. St Matthew 18) seems to favour interpretation (1) or (2): ἡ γὰρ ἐπιμελὴς τήρησις μέγιστα ἂν ὑποβάλλοι νοήματα τοῖς ἐπισταμένοις πνευματικοῖς πνευματικὰ συγκρίνειν, καὶ διὰ τοῦτο λαλοῦσιν οὐκ ἐν διδακτοῖς�, ἀλλ' ἐν διδακτοῖς πνεύματος ἁγίου.