1 Korintus 1:20

1:20 Where is the wise man? Where is the expert in the Mosaic law? ¹  Where is the debater of this age? Has God not made the wisdom of the world foolish?

1 Korintus 1:2

1:2 to the church of God that is in Corinth, ²  to those who are sanctified in Christ Jesus, and called to be saints, with all those in every place who call on the name of our Lord Jesus Christ, their Lord and ours. ³ 

1 Korintus 10:2

10:2 and all were baptized ⁴  into Moses in the cloud and in the sea,

1 Korintus 10:1

Learning from Israel’s Failures

10:1 For I do not want you to be unaware, ⁵  brothers and sisters, ⁶  that our fathers were all under the cloud and all passed through the sea,

Yohanes 2:15

2:15 So he made a whip of cords ⁷  and drove them all out of the temple courts, ⁸  with the sheep and the oxen. He scattered the coins of the money changers ⁹  and overturned their tables.

[1:20]  ¹ tn Grk “the scribe.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the Mosaic law” comes closer to the meaning for the modern reader.

[1:2]  ² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[1:2]  ³ tn Grk “theirs and ours.”

[10:2]  ⁴ tc ‡ A number of witnesses, some of them important, have the passive ἐβαπτίσθησαν (ebaptisqhsan, “were baptized”) instead of the middle ἐβαπτίσαντο (ebaptisanto, “baptized [themselves]”) in v. 2 (so א A C D F G Ψ 33 al latt). However, the middle is not without its representation (Ì^46c B 1739 1881 Ï Or; the original hand of Ì⁴⁶ read the imperfect middle ἐβαπτίζοντο [ebaptizonto]). The passive looks like a motivated reading in that it is clearer and conforms to typical Pauline usage (his thirteen instances of the verb are all either active or passive). B. M. Metzger, in representing a minority opinion of the UBS Committee, suggests that the middle would have been appropriate for Jewish baptism in which the convert baptizes himself (TCGNT 493). But this assumes that the middle is a direct middle, a rare occurrence in the NT (and never elsewhere with this verb). Further, it is not really baptism that is in view in v. 2, but passing through the Red Sea (thus, a metaphorical use). Although the present editors agree with the minority’s resultant reading, it is better to take the middle as causative/permissive and the scribes as changing it to a passive for clarity’s sake. Translational differences are minimal, though some exegetical implications are involved (see ExSyn 427).

[10:1]  ⁵ tn Grk “ignorant.”

[10:1]  ⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[2:15]  ⁷ tc Several witnesses, two of which are quite ancient (Ì^66,75 L N ˹ 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë¹³ Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

[2:15]  ⁸ tn Grk “the temple.”

[2:15]  ⁹ sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.