1 Corinthians 10
10
1I do not want you to be without da'as, Achim b'Moshiach, that Avoteinu all were under the anan#10:1 Ex 13:21-22 (cloud) and passed through the sea,#10:1 Ex 14:22-25
2And all into Moshe Rabbenu were given tevilah in the anan (cloud) and in the sea,
3And all of the same spiritual okhel (food) ate,#10:3 Ex 16:4,35; Dt 8:3; Ps 78:24-29
4And all of the same spiritual drink drank, for they were drinking from a spiritual TZUR following them,#10:4 Ex 17:6; Num 20:11; Ps 78:15; 105:41 and that TZUR was Moshiach.
5But Hashem was not pleased with most of them, for they were strewn about in the desert, VAYISHCHATEM BAMIDBAR (then He slaughtered them in the desert).#10:5 Num 14:16,23,29-30; Ps 78:31
6Now these things occurred as moftim (examples) for us, in order that we would not crave what is ra'ah as they did.#10:6 Num 11:4,34; Ps 106:14
7Neither should you become ovdei elilim (idolaters), as some of them did, as it has been written, “And the people sat to eat and to drink and they got up to revel.”#10:7 Ex 32:6
8Neither should we commit zenut as some of them committed zenut and fell in one day twenty-three thousand.#10:8 Num 25:1,9. T.N. if Rav Sha'ul is not giving the number that died in one day, a very famous and devastating twenty-four hour period, (with Num 25:4 mentioning other executions and the subsequent total being 24,000, Num 24:9), then Rav Sha'ul is referring to those who died in Ex 32:35, quoting as he does Ex 32:6 in 1C 10:7
9Neither let us tempt Moshiach, as some of them put Moshiach to the test, and by nechashim (serpents) were being destroyed.#10:9 Ex 17:2; Num 21:5-6; Ps 78:18; 95:9; 106:4
10Neither should we murmur and grumble even as some of them VAYILONU (and they murmured)#10:10 Ex 15:24; 16:2; 17:3; Num 14:2,29; 16:41 and they were destroyed by the destroyer.#10:10 Num 14:2,36; 16:41-49; 17:5,10; Ex 12:23; Ps 106:25-27
11Now, these things happened to those ones as moftim (examples), but it was written for our admonition, to whom the Kitzei HaOlamim has come.
12So then the one that presupposes that he stands, let him take care lest he fall.
13No nissayon (temptation) has overtaken you, except that which is common to Bnei Adam, but, Hashem is ne'eman (faithful),#10:13 Dt 7:9 who will not let you to be brought into nissayon beyond what you are able, but will make with the nissayon also the derech [Tzaddikim]#10:13 Ps 1:6 as a way out for you to be able to endure.
14Therefore, my chaverim, flee from avodah zarah.
15I speak as to thinking men; you judge what I say.
16The Kos HaBracha (Cup of Blessing) over which we say the Bracha, is it not a [Mizbe'ach] sharing and deveykus participation in the Korban Pesach death and kapporah of Moshiach? The matzoh which we break, is this not a sharing and a deveykus participation in the Guf HaMoshiach?
17Because the matzoh is echad, we, many as we are, are one body, one new humanity, for we all partake of the matzoh echad.
18Observe Yisroel according to the basar. Are not the ones eating the korbanot (sacrifices) partakers of the Mizbe'ach#10:18 Lv 7:6,14,15 (altar)?
19What then am I saying? That a sacrifice to an elil (idol) is anything or that an idol is anything?
20No, the things which they sacrifice, YIZB'CHU LASHEDIM LO ELOHIM (They sacrificed to demons which were not G-d).#10:20 Dt 32:17; Ps 106:37 Now I do not want you to become sharers with the shedim (demons).#10:20 Lv 17:7; Dt 32:17; Ps 106:37
21You are not able to drink from the Kos of Hashem and also from the Kos HaShedim; you are not able to partake of the shulchan of Hashem and the shulchan of shedim (demons).
22Or is it that you would move Hashem to kinah (jealousy)?#10:22 Dt 32:21 We don't think we are stronger than He, do we?#10:22 Dt 32:16; 1Kgs 14:22; Ps 78:58; Jer 44:8; Koh 6:10; Isa 45:9
23“All things are lawful?” But not all things are beneficial; “All things are lawful?” But not all things edify.#10:23 1C 6:12
24Let no one seek his own benefit but the benefit of the other.
25Everything being sold in a meat market eat without raising qualms of matzpun (conscience).
26For LAHASHEM HA'ARETZ UMELOAH (The earth is the L-rdʼs and the fullness thereof).#10:26 Ps 24:1; 50:12; 89:11; Ex 9:29; 19:5; Job 41:11; Ps 50:12
27If anyone of the Apikorosim invites you and you want to go, eat everything being set before you without raising qualms of matzpun (conscience).
28But if anyone should say to you, “Zeh nizbach l'elil!” (This is sacrificed to an idol!), do not eat out of consideration for that man who informed you and because of matzpun (conscience).
29But I speak not about your matzpun but about the matzpun of the other man, for why is my cherut (freedom) brought into mishpat (judgment) by anotherʼs matzpun (conscience)?
30If I partake with Birkat Hamazon (grace after meals), why am I blamed for what I give todah (thanks)?
31Whether, therefore, you eat or you drink or whatever you do, do all things to the kavod (glory) of Hashem.#10:31 Zech 14:21
32Be without michshol both to Yehudim and to Yevanim and to the Kehillah of Hashem,
33even as I also please Bnei Adam in all things, not seeking my own advantage but that of the many, that they may be brought to Yeshu'at Eloheinu.
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1 Corinthians 10: TOJB2011
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THE ORTHODOX JEWISH BIBLE
FOURTH EDITION © Artists For Israel Intl Inc., 2002-2011, 2021.
1 Corinthians 10
10
Learning from Israel’s Failures
1 For I do not want you to be unaware,#tn Grk “ignorant.” brothers and sisters,#tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10. that our fathers were all under the cloud and all passed through the sea, 2 and all were baptized#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 (Ì46c 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). into Moses in the cloud and in the sea, 3 and all ate the same spiritual food, 4 and all drank the same spiritual drink. For they were all drinking from the spiritual rock that followed them, and the rock was Christ. 5 But God was not pleased with most of them, for they were cut down in the wilderness. 6 These things happened as examples for us, so that we will not crave evil things as they did. 7 So do not be idolaters, as some of them were. As it is written, “The people sat down to eat and drink and rose up to play.”#tn The term “play” may refer to idolatrous, sexual play here, although that is determined by the context rather than the meaning of the word itself (cf. BDAG 750 s.v. παίζω).sn A quotation from Exod 32:6. 8 And let us not be immoral, as some of them were, and twenty-three thousand died in a single day.#sn This incident is recorded in Num 25:1-9. 9 And let us not put Christ#tc Χριστόν (Criston, “Christ”) is attested in the majority of mss, including many important witnesses of the Alexandrian (Ì46 1739 1881) and Western (D F G) texttypes, and other mss and versions (Ψ latt sy co). On the other hand, some of the important Alexandrian witnesses have κύριον (kurion, “Lord”; א B C P 33 104 1175 al). A few mss (A 81 pc) have θεόν (qeon, “God”). The nomina sacra for these readings are quite similar (cMn, kMn, and qMn respectively), so one might be able to account for the different readings by way of confusion. On closer examination, the variants appear to be intentional changes. Alexandrian scribes replaced the highly specific term “Christ” with the less specific terms “Lord” and “God” because in the context it seems to be anachronistic to speak of the exodus generation putting Christ to the test. If the original had been “Lord,” it seems unlikely that a scribe would have willingly created a difficulty by substituting the more specific “Christ.” Moreover, even if not motivated by a tendency to overcorrect, a scribe might be likely to assimilate the word “Christ” to “Lord” in conformity with Deut 6:16 or other passages. The evidence from the early church regarding the reading of this verse is rather compelling in favor of “Christ.” Marcion, a second-century, anti-Jewish heretic, would naturally have opposed any reference to Christ in historical involvement with Israel, because he thought of the Creator God of the OT as inherently evil. In spite of this strong prejudice, though, {Marcion} read a text with “Christ.” Other early church writers attest to the presence of the word “Christ,” including {Clement of Alexandria} and Origen. What is more, the synod of Antioch in a.d. 268 used the reading “Christ” as evidence of the preexistence of Christ when it condemned Paul of Samosata. (See G. Zuntz, The Text of the Epistles, 126-27; TCGNT 494; C. D. Osburn, “The Text of 1 Corinthians 10:9,” New Testament Textual Criticism: Its Significance for Exegesis, 201-11; contra A. Robertson and A. Plummer, First Corinthians [ICC], 205-6.) Since “Christ” is the more difficult reading on all accounts, it is almost certainly original. In addition, “Christ” is consistent with Paul’s style in this passage (cf. 10:4, a text in which {Marcion} also reads “Christ”). This text is also christologically significant, since the reading “Christ” makes an explicit claim to the preexistence of Christ. (The textual critic faces a similar dilemma in Jude 5. In a similar exodus context, some of the more important Alexandrian mss [A B 33 81 pc] and the Vulgate read “Jesus” in place of “Lord.” Two of those mss [A 81] are the same mss that have “Christ” instead of “God” in 1 Cor 10:9. See the tc notes on Jude 5 for more information.) In sum, “Christ” has all the earmarks of authenticity here and should be considered the original reading. to the test, as some of them did, and were destroyed by snakes.#sn This incident is recorded in Num 21:5-9. 10 And do not complain, as some of them did, and were killed by the destroying angel.#tn Grk “by the destroyer.” BDAG 703 s.v. ὀλοθρευτῆς mentions the corresponding OT references and notes, “the one meant is the destroying angel as the one who carries out the divine sentence of punishment, or perh. Satan.”sn This incident is recorded in Num 16:41-50. 11 These things happened to them as examples and were written for our instruction, on whom the ends of the ages have come. 12 So let the one who thinks he is standing be careful that he does not fall. 13 No trial has overtaken you that is not faced by others.#tn Grk “except a human one” or “except one common to humanity.” And God is faithful: He#tn Grk “God is faithful who.” The relative pronoun was changed to a personal pronoun in the translation for clarity. will not let you be tried beyond what you are able to bear,#tn The words “to bear” are not in the Greek text, but are implied. They have been supplied in the translation to clarify the meaning. but with the trial will also provide a way out so that you may be able to endure it.
Avoid Idol Feasts
14 So then, my dear friends, flee from idolatry. 15 I am speaking to thoughtful people. Consider what I say. 16 Is not the cup of blessing that we bless a sharing in the blood of Christ? Is not the bread that we break a sharing in the body of Christ? 17 Because there is one bread, we who are many are one body, for we all share the one bread. 18 Look at the people of Israel.#tn Grk “Israel according to (the) flesh.” Are not those who eat the sacrifices partners in the altar? 19 Am I saying that idols or food sacrificed to them amount to anything? 20 No, I mean that what the pagans sacrifice#tn Grk “what they sacrifice”; the referent (the pagans) is clear from the context and has been specified in the translation for clarity. is to demons and not to God. I do not want you to be partners with demons. 21 You cannot drink the cup of the Lord and the cup of demons. You cannot take part in the table of the Lord and the table of demons. 22 Or are we trying to provoke the Lord to jealousy? Are we really stronger than he is?#tn The question in Greek expects a negative answer (“We are not stronger than he is, are we?”).
Live to Glorify God
23 “Everything is lawful,” but not everything is beneficial. “Everything is lawful,”#sn “Everything is lawful.” Here again Paul cites certain slogans the Corinthians used to justify their behavior (cf. 6:12-13; 7:1; 8:1, 4). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas. but not everything builds others up.#tn Grk “builds up.” The object “others” is not expressed but is implied, as v. 24 shows. Paul picks up a theme he introduced at the start of this section of the letter (8:1). 24 Do not seek your own good, but the good of the other person. 25 Eat anything that is sold in the marketplace without questions of conscience, 26 for the earth and its abundance are the Lord’s.#sn A quotation from Ps 24:1; an allusion to Ps 50:12; 89:11. 27 If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience. 28 But if someone says to you, “This is from a sacrifice,” do not eat, because of the one who told you and because of conscience#tc The Byzantine texttype and a few other witnesses (Hc Ψ Ï) essentially duplicate v. 26 at the end of this verse (with γάρ [gar, “for”] in second instead of third position), which itself is a quotation from Ps 24:1 (23:1 LXX). Not only is there a vast number of early, important, and diverse witnesses that lack this extra material (א A B C* D F G H* P 33 81 365 630 1175 1739 1881 2464 latt co), but the quotation seems out of place at this point in the discourse for Paul is here discussing reasons not to partake of food that has been sacrificed to idols. Perhaps scribes felt that since food is from the Lord, to eat meat sacrificed to idols contradicts that belief. Either way, the better witnesses lack the clause which, had it been authentic to v. 28, would have not occasioned such a widespread excision. The evidence is thus compelling for the shorter reading. – 29 I do not mean yours but the other person’s. For why is my freedom being judged by another’s conscience? 30 If I partake with thankfulness, why am I blamed for the food#tn Grk “about that for which”; the referent (the food) has been specified in the translation for clarity. that I give thanks for? 31 So whether you eat or drink, or whatever you do, do everything for the glory of God. 32 Do not give offense to Jews or Greeks or to the church of God, 33 just as I also try to please everyone in all things. I do not seek my own benefit, but the benefit#tn Although the Greek word translated “benefit” occurs only once in this verse, the Greek article occurs twice. This indicates an implied repetition of the term, which has been included twice in the translation for the sake of clarity and English style. of many, so that they may be saved.
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