vv. 1-11

vv. 1-3

Vocabulary

• ἀπάγω – I lead away
• διαίρεσις – apportionment, division; difference, variety

Translation

1. Περὶ δὲ τῶν πνευματικῶν, ἀδελφοί, οὐ θέλω ὑμᾶς ἀγνοεῖν.	Now concerning the things of the spirit, brothers [and sisters], I do not want you to be ignorant.
2. Οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι.	You know that when you were gentiles you, if you were being led, you were being led astray towards mute idols.
3. διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει· Ἀνάθεμα Ἰησοῦς, καὶ οὐδεὶς δύναται εἰπεῖν· Κύριος Ἰησοῦς, εἰ μὴ ἐν πνεύματι ἁγίῳ.	Therefore I make known to you that no one speaking in the Spirit of God says, “Jesus is cursed,” and no one is able to say, “Jesus is Lord,” except in the Holy Spirit.

Notes

• Response to Corinthian letter – ‘περὶ δὲ’.
• Is πνευματικῶν masc. (i.e. ‘spiritual people’) or nt. (‘spiritual gifts’)? Treat as neuter and as encompassing both (cf. Fee & Thiselton).

2.

• Paul uses ἔθνη here to speak of past state of gentiles.
• tr. Required to supply an additional ἦτε between ἤγεσθε and ἀπαγόμενοι
• ὡς ἂν ἤγεσθε = subordinate clause
• ἦτε ἀπαγόμενοι = periphrastic imperfect
• cf. ESV ‘You know that when you were pagans you were led astray to mute idols, however you were led.’
• Being led?
  • Cultic processions? (Garland)
  • ‘Led’ by spirits – cf. being led by the Spirit. Not a new experience for pagans.

3.

• διὸ – ‘therefore’ i.e. because spiritual phenomena can be either pagan or Christian (v. 2)
• Rule of thumb: Spirit’s work is seen where Jesus is glorified.

vv. 4-11

Vocabulary

• ἐνέργημα – activity
• φανέρωσις, ἡ – manifestation, disclosure
• συμφέρω – I am profitable
• ἴαμα, τό – healing, remedy
• γένος, τό – class, kind; nation
• ἑρμηνεία, ἡ – interpretation
• βούλομαι – I wish, will

Translation

4. Διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα·	There are different kinds of gifts, but the same Spirit;
5. καὶ διαιρέσεις διακονιῶν εἰσιν, καὶ ὁ αὐτὸς κύριος·	And there are different kinds of ministries, an d the same Lord;
6. καὶ διαιρέσεις ἐνεργημάτων εἰσίν, ὁ δὲ αὐτὸς θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν.	And there are different kinds of workings, but the same God who is working them all in all.
7. ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ πνεύματος πρὸς τὸ συμφέρον.	To each is given the manifestation of the Spirit for the bringing together.
8. ᾧ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα,	For to one a word of wisdom is given through the Spirit, but  to another a word of knowledge according to the same spirit,
9. ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι,	To another faith in the same Spirit, to another gifts of healing in the one Spirit,
10. ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ [δὲ] προφητεία, ἄλλῳ [δὲ] διακρίσεις πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνε tyle=”font: normal normal normal 12px/normal ‘Lucida Grande'; letter-spacing: 0px”>ία γλωσσῶν·	To another workings of powers, to another prophecy, to another discernment [weighing?] of spirits, to another kinds of tongues, to another interpretation of tongues;
11. πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται.	All these the one and the same Spirit works, apportioning to each individually, just as he wills.

Notes

4-6.

• Contrast different (διαιρέσεις, ‘different kinds’) vs. same (αὐτὸ).
• χαρίσματα, διακονίαι, ἐνεργήματα
• Garland – different ‘categories’ of gifts (unconvincing)
• Fee, Bruce et al synonyms
• Starting with χαρίσματα may emphasise origin of gifts. Remaining words broaden scope.
• Spirit/Lord/God – trinitarian

7

• ἑκάστῳ – each and every
  • Over against Corinthian elitism.
  • cf. ἐν πᾶσιν in v. 6.
• φανέρωσις implies activity or ability that reveals the presence of Spirit.
  • cf. v. 3 for a sign of revealing Spirit
• Paul corrects view of gifts as being συμφέρον – ‘for the common good’
  • Thus anticipates chs. 13-14.

8-10

• Variation between ἄλλω and ἑτέρω
  • Structure list by breaking into 3 groups:
    • A: Word gifts (knowledge and wisdom)
    • B: Diverse gifts
    • C: Tongues
• Deliberately ordered list
  • First, emp
    hasis on edifying others by intelligible wisdom and knowledge
  • Middle, reinforce diversity of gifts
  • Last & least is tongues
• λόγος σοφίας and λόγος γνώσεως
  • Wisdom cf. 2:6-16, ability to convey message of cross
  • Knowledge cf. 8:4, truth about idols and oneness of God.
• χαρίσματα ἰαμάτων
  • Plural – many gifts? many types of healing?
• προφετεία
  • Agreement
    • Intelligible verbal content (14:2-3)
    • Originates with Spirit (12:11)
    • Different from pagan ecstatic speech (14:31-33
    • Functions to edify and encourage (14:3)
    • Distinct from teaching, but those who receive prophecy can be instructed by it (14:19, 31).
  • Disagreement
    • Pastoral preaching?
    • Spontaneity?
    • Require testing? (1 Cor 14; 1 Thess 5)
      • cf. διακρίσεις πνευμάτων
• διακρίσεις πνευμάτων – ‘weighing’ of spirits
  • cf. 14:29
  • Parallel with προφητεία in the same way that γένη γλωσσῶν parallels ἑρμηνεία γλωσσῶν.
  • γένη γλωσσῶν and ἑρμηνεία γλωσσῶν
    • Last, therefore least?
    • Real tongues?
      • But addressed to God, not humans (14:2, 14, 28)
      • Ref to foreign human languages in 14:10-11 is analogy
    • Heavenly tongues?
    • Instructions in 14:28-29 suggest able to control, i.e. not ecstatic.

11

• Ties together vv. 4-11 as a paragraph, echoing language and ideas of vv. 4-7.

vv. 12-31

vv. 12-26

Vocabulary

• καθάπερ – just as
• ἀκοή, ἡ – faculty of hearing, art of hearing; report
• ὄσφρησις, ἡ – smelling
• χρεία, ἡ – need
• ἀναγκεῖος – necessary
• ἄτιμος – insignificant, dishonoured
• τιμή, ἡ – honour, price
• περισσότερος – greater, more
• περιτίθημι – grant, bestow; put around
• ἀσχήμων – shameful, unpresentable; indecent
• εὐσχημοσύνη, ἡ – propriety, decorum
• εὐσχἠμων – proper, presentable
• συγκεράννυμι – mix, blend, unite
• ὑστερέω – I lack, miss, am inferior
• σχίσμα, τό – division, dissension
• μεριμνάω – I am anxious, care for

Translation

12. Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ Χριστός·	For just as the body is one and has many parts, and all of the parts, though they are many, are one body, so is Christ.
13. καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν.	For in one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all given one Spirit to drink.
14. Καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος ἀλλὰ πολλά.	For the body is not one part but many.
15. ἐὰν εἴπῃ ὁ πούς· ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος;	If the foot says, “I am not a hand, I am not of the body,” it is not because of this not of the body, is it?
16. καὶ ἐὰν εἴπῃ τὸ οὖς· ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος;	An if the ear says, “I am not an eye, I am not of the body,” it is not because of this not of the body, is it?
17. εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις;	If the whole body were an eye, where the hearing? If the whole hearing, where the sense of smell?
18. νυνὶ δὲ ὁ θεὸς ἔθετο τὰ μέλη, ἓν ἕκαστον αὐτῶν ἐν τῷ σώματι καθὼς ἠθέλησεν.	But now God has placed the parts, each one of them in the body just as he willed.
19. εἰ δὲ ἦν τὰ πάντα ἓν μέλος, ποῦ τὸ σῶμα;	If they were all one part, where the body?
20. νῦν δὲ πολλὰ μὲν μέλη, ἓν δὲ σῶμα.	But now many parts, but one body.
21. οὐ δύναται δὲ ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί· χρείαν σου οὐκ ἔχω, ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν· χρείαν ὑμῶν οὐκ ἔχω·	The eye is not able to say to the hand, “I do not have a need of you.” Nor again, the head to the feet, “I do not have a need of you.”
22. ἀλλὰ πολλῷ μᾶλλον τὰ δοκο ῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστιν,	But rather many parts of the body  seeming weaker are necessary to have for existence.
23. καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος τούτοις τιμὴν περισσοτέραν περιτίθεμεν, καὶ τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει,	And the parts of the body we think to be dishonourable to these we put on more honour, and our shameful parts have more modesty,
24. τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει. ἀλλὰ ὁ θεὸς συνεκέρασεν τὸ σῶμα τῷ ὑστερουμένῳ περισσοτέραν δοὺς τιμήν,	but our presentable parts do not have a need. But God has united the body, having given greater honour to those lacking,
25. ἵνα μὴ ᾖ σχίσμα ἐν τῷ σώματι ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσιν τὰ μέλη.	in order that there is no division in the body but the parts are anxious for each other.
26. καὶ εἴτε πάσχει ἓν μέλος, συμπάσχει πάντα τὰ μέλη· εἴτε δοξάζεται [ἓν] μέλος, συγχαίρει πάντα τὰ μέλη.	And if one part suffers, all the parts suffer together; if one part is honoured, all the parts rejoice.

Notes

General

• Teaches diversity through analogy with parts of body.
• Is the emphasis on unity or diversity?
  • Majority say unity
  • Fee argues diversity
    • Culminates in string of rhetorical questions about diversity in vv. 29-30.

12

• tr. ὄντα is concessive – i.e. ‘though being’
• Introduction of analogy… although cf. 6:15, 10:17.
  • Initially only an analogy, but by end of verse could be metonymy.

13

• Unity traced to common baptism/drinking-of one Spirit
  • Primary image is bathed in Spirit, secondary is water baptism, as βαπτίζω was not a technical term.
• Parallelism:
  • πάντες εἰς ἓν σῶμα    ἐβαπτισθημεν
  • πάντες       ἓν πνεῦμα ἐποτίσθημεν
  • Synonymous or synthetic?
    • σῶμα / πνεῦμα held together (spiritual body) in 15:44, so there is no implicit contradiction… although the σῶμα πνευματικὸν is spoken of as the post-resurrection state.
• Explicit inclusions reinforce point that within community there is no room for divisions/hierarchy
• Not ‘second blessing’, for this would undermine Paul’s argument for abolishing distinctions.

14

• Recapitulate initial analogy and introduce development.

15-16

• Personification of parts to paint ridiculous picture.
• All are needed in their variety.
• Questions or statements?
  • UBS4 shows questions but majority of English versions translate as statements – probably to avoid necessity of unravelling double negatives.
  • οὐ usually indicates expectation of affirmative response – very difficult to render.
  • Given that this is a change from UBS3, surprising that Metzger’s Textual Commentary contains no comment.

17

• tr. Need to supply a subjunctive form of verb to be.
• Continues absurd image to reinforce point that envy is not appropriate, as all gifts (and all those gifted) are necessary for the whole body to function.

18

• Diversity is both necessary and desirable – indeed, it is according to God’s plan.
• νυνὶ δὲ is logical rather than temporal – indicates the status quo.
• Redundant ἓν is for emphasis – ‘every single one’… although this is not entirely satisfactory because throughout the rest of the passage ἓν refers to the whole rather than the parts?

19-20

• Reiterate conclusion of v. 17, stressing both unity and diversity.

21

• Focus on hierarchy becomes clearer here than in 15-17, with distinctions between part and part rather than part and whole.
  • It is a single part that excludes another, rather than that part excluding itself from the whole body.
  • Outward focused here – excluding others rather than excluding self.
  • Parts who speak are representative of ‘puffed up’ Corinthians.

22

• Paul directly contradicts superiority (strong adversative)
• ‘Unimportant’ members are necessary.

23-24a

• From unimportant to shameful/unpresentable, suggesting that these we treat with special honour.

24b – 25

• Positive conclusion.
• Analogy or allegory?
  • Members caring for one another demands application to church.

26

• Again, suffering together and rejoicing together demands application to the church.

vv. 27-31

Vocabulary

• ἀντίλεμψις, ἡ – help
• κυβέρνησις, ἡ – administration
• διερμηνεύω – I interpret, translate
• ζηλόω – strive, be jealous
• μείζων – better
• ὑπερβολή – excess, extraordinary quality;
  • καθ᾽ὑπερβολήν – better
• δείκνυμι – show

Translation

27. Ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους.	Now you are the body of Christ and part of a part.
28. Καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν.	And whom in the church God has appointed first apostles, second prophets, third teachers, then powers, then gifts of healings, helps, administrations, earthly tongues.
29. μὴ πάντες ἀπόστολοι; μὴ πάντες προφῆται; μὴ πάντες διδάσκαλοι; μὴ πάντες δυνάμεις;	Not all are apostles, are they? Not all are prophets, are they? Not all are teachers, are they? Not all are [workers of] powers, are they?
30. μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων; μὴ πάντες γλώσσαις λαλοῦσιν; μὴ πάντες διερμηνεύουσιν;	Not all have gifts of healings do they? Not all speak in tongues, do they? Not all interpret, do they?
31. ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα. Καὶ ἔτι καθ᾿ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι.	But be zealous for the greater gifts. And yet according to a greater way I show to you.

Notes

27

• Emphatic identification between body of Christ and Corinthians church
  • Ὑμεῖς is in first postion for emphasis
• ἐκ μερους indicates role of individual in the whole body, rather than that this is how to view the whole community.

28

• Second list of things God has given church
  • Reflects Paul’s emphases.
  • Introduction stresses God’s sovereign role.
  • Numbered items (first/second) remind of Paul’s founding role
    • Although Fee notes plural of apostles reminds of larger work of God, beneficiary of all the apostles.
  • Unnumbered items intersperse ‘unspectacular’ gifts amongst the more ‘spectacular’.
  • κυβερνήσεις is metaphor for leadership from steering of a ship.

29-30

• String of slanted rhetorical questions, requiring negative response, by way of conclusion.

31a

• Statement or question?
  • Statement: ‘You desire… but now I shall tell you the greater way’
  • Command: ‘Desire greater gifts… and this is the greatest’
  • Latter to be preferred:
    • No adversative conjunction
    • cf. 14:1 and 14:39-40
    • μείζονα clearly redefined from Corinthians’ interpretation

31b

• Depends on
  interpretation of 31a, but intention is clear. The way of love (expounded in 13:1-13) is the priority.