1 Cor 15:3-11 once again

[Kunigunde Kreuzerin]

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A little analysis of 1 Cor 15:5 - Pauline word usage or not?

1 Cor 15:5
καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα·
and that (he was) seen (by) Cephas, then (by) the Twelve

1) ὁράω – see (total occurrences NT: 684)
Rom 1:11, Rom 2:17, Rom 9:33, Rom 11:22, Rom 15:21, 1Cor 2:9, 1Cor 8:10, 1Cor 9:1, 1Cor 13:2, 1Cor 14:11, 1Cor 15:5, 1Cor 15:6, 1Cor 15:7, 1Cor 15:8, 1Cor 15:51, 1Cor 16:7, 2Cor 5:17, 2Cor 6:2, 2Cor 6:9, 2Cor 7:11, 2Cor 12:14, Gal 1:19, Gal 1:20, Gal 2:7, Gal 2:14, Gal 5:2, Gal 6:11, Phil 1:27, Phil 1:30, Phil 2:28, Phil 4:9, 1Thes 2:17, 1Thes 3:6, 1Thes 3:10, 1Thes 5:15,

- a few examples of the inflection „ὤφθη“ (indicative passive 3rd person singular)

Mark 9:4 And was seen (ὤφθη) by them Elijah
Luke 1:11 was seen (ὤφθη) moreover by him an angel of the Lord
Rev 11:19 and within his temple was seen (ὤφθη) the ark of his covenant
Rev 12:1 a great sign was seen (ὤφθη) in the heaven

- Pauline parallel

1 Cor 9:1 Have I not seen Jesus our Lord?
„seen“ - variant readings, both an inflection of „ὁράω“
ἑόρακα - א Dc E F G P WH NA UBS4
ἑώρακα - p46 A B2 D* K L Byz Chrysostom ς UBS3

2) Κηφᾶς – Cephas (total occurrences NT: 9)
Jn 1:42, 1Cor 1:12, 1Cor 3:22, 1Cor 9:5, 1Cor 15:5, Gal 1:18, Gal 2:9, Gal 2:11, Gal 2:14


3) εἶτα – then (total occurrences NT: 16)
Mk 4:17, 2xMk 4:28, Mk 8:25, Lk 8:12, Jn 13:5, Jn 19:27, Jn 20:27, (1Cor 12:28), 1Cor 15:5, 1Cor 15:7, 1Cor 15:24, 1Tm 2:13, 1Tm 3:10, Heb 12:9, Jas 1:15


4) δώδεκα – twelve (total occurrences NT: 75)
- no Pauline parallel
- related to the disciples the usual phrases in the NT are „the 12“ or „the 12 disciples or apostles“
- the „12“: primarily in Markan material, Luke followed closely,
- 12 apostles, disciples: Mt 10:1, Mt 10:2, Mt 11:1, (Mt 20:17), Rev 21:14
- note that nowhere in the synoptics it is claimed that „the 12“ saw Jesus, Acts has only „the 11“ without Judas

[Solo]

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A little analysis of 1 Cor 15:5 - Pauline word usage or not?

1 Cor 15:5
καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα·
and that (he was) seen (by) Cephas, then (by) the Twelve

1) ὁράω – see (total occurrences NT: 684)
Rom 1:11, Rom 2:17, Rom 9:33, Rom 11:22, Rom 15:21, 1Cor 2:9, 1Cor 8:10, 1Cor 9:1, 1Cor 13:2, 1Cor 14:11, 1Cor 15:5, 1Cor 15:6, 1Cor 15:7, 1Cor 15:8, 1Cor 15:51, 1Cor 16:7, 2Cor 5:17, 2Cor 6:2, 2Cor 6:9, 2Cor 7:11, 2Cor 12:14, Gal 1:19, Gal 1:20, Gal 2:7, Gal 2:14, Gal 5:2, Gal 6:11, Phil 1:27, Phil 1:30, Phil 2:28, Phil 4:9, 1Thes 2:17, 1Thes 3:6, 1Thes 3:10, 1Thes 5:15,

- a few examples of the inflection „ὤφθη“ (indicative passive 3rd person singular)

Mark 9:4 And was seen (ὤφθη) by them Elijah
Luke 1:11 was seen (ὤφθη) moreover by him an angel of the Lord
Rev 11:19 and within his temple was seen (ὤφθη) the ark of his covenant
Rev 12:1 a great sign was seen (ὤφθη) in the heaven

- Pauline parallel

1 Cor 9:1 Have I not seen Jesus our Lord?
„seen“ - variant readings, both an inflection of „ὁράω“
ἑόρακα - א Dc E F G P WH NA UBS4
ἑώρακα - p46 A B2 D* K L Byz Chrysostom ς UBS3

2) Κηφᾶς – Cephas (total occurrences NT: 9)
Jn 1:42, 1Cor 1:12, 1Cor 3:22, 1Cor 9:5, 1Cor 15:5, Gal 1:18, Gal 2:9, Gal 2:11, Gal 2:14


3) εἶτα – then (total occurrences NT: 16)
Mk 4:17, 2xMk 4:28, Mk 8:25, Lk 8:12, Jn 13:5, Jn 19:27, Jn 20:27, (1Cor 12:28), 1Cor 15:5, 1Cor 15:7, 1Cor 15:24, 1Tm 2:13, 1Tm 3:10, Heb 12:9, Jas 1:15


4) δώδεκα – twelve (total occurrences NT: 75)
- no Pauline parallel
- related to the disciples the usual phrases in the NT are „the 12“ or „the 12 disciples or apostles“
- the „12“: primarily in Markan material, Luke followed closely,
- 12 apostles, disciples: Mt 10:1, Mt 10:2, Mt 11:1, (Mt 20:17), Rev 21:14
- note that nowhere in the synoptics it is claimed that „the 12“ saw Jesus, Acts has only „the 11“ without Judas

You are almost there, Kunigunde! If you add the analysis of "scriptures", you will find that only verses that are suspect in Paul's corpus have the plural 'grafai' for reference to the books of the Jewish Scripture. Paul probably conflated own written revelations and interpretations in the reference in Rom 15:4 but other than that, the undisputed corpus shows 'scripture' as singular. It is only the spurious Rom 1:2 and the 1 Co 15:3-11 that refer directly to the books in the plural. But if Paul's usage is predominantly singular, Mark's is uniformly plural (as he slyly includes In Paul's letters in "the writings"). So that would make three elements in the passage point to Mark's usage (the Twelve, which I will argue were invented by Mark and did not originally refer to the core disciples, "ὤφθη" which I propose is ironic usage in Mk 9:4, to accentuate Peter's confusion, and the usage of "scriptures" in which Mark adopted playfully and may be poking at Paul's 1 Co 4:6).

Best,
Jiri

[Kunigunde Kreuzerin]

You are almost there, Kunigunde! If you add the analysis of "scriptures", you will find that only verses that are suspect in Paul's corpus have the plural 'grafai' for reference to the books of the Jewish Scripture. Paul probably conflated own written revelations and interpretations in the reference in Rom 15:4 but other than that, the undisputed corpus shows 'scripture' as singular. It is only the spurious Rom 1:2 and the 1 Co 15:3-11 that refer directly to the books in the plural. But if Paul's usage is predominantly singular, Mark's is uniformly plural (as he slyly includes In Paul's letters in "the writings"). So that would make three elements in the passage point to Mark's usage (the Twelve, which I will argue were invented by Mark and did not originally refer to the core disciples, "ὤφθη" which I propose is ironic usage in Mk 9:4, to accentuate Peter's confusion, and the usage of "scriptures" in which Mark adopted playfully and may be poking at Paul's 1 Co 4:6).

Thanks for mentioned this

A little analysis of 1 Cor 15:3 - Pauline word usage or not?
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7) γραφή (total occurrences NT: 54)
Rom 1:2, Rom 4:3, Rom 9:17, Rom 10:11, Rom 11:2, Rom 14:25, Rom 15:4, Rom 16:26, 1Cor 15:3, 1Cor 15:4, Gal 3:8, Gal 3:22, Gal 4:30

singular - Rom 4:3, Rom 9:17, Rom 10:11, Rom 11:2, Gal 3:8, Gal 3:22, Gal 4:30
plural - Rom 1:2, (Rom 14:25), Rom 15:4, Rom 16:26, 1Cor 15:3, 1Cor 15:4

So far I know Romans 15:4 is not suspect, but you are right that Paul used more often the singular, however in these cases with a specific quote

For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures (γραφῶν) we might have hope.

[Ben C. Smith]

A little analysis of 1 Cor 15:3 - Pauline word usage or not?
...
7) γραφή (total occurrences NT: 54)
Rom 1:2, Rom 4:3, Rom 9:17, Rom 10:11, Rom 11:2, Rom 14:25, Rom 15:4, Rom 16:26, 1Cor 15:3, 1Cor 15:4, Gal 3:8, Gal 3:22, Gal 4:30

singular - Rom 4:3, Rom 9:17, Rom 10:11, Rom 11:2, Gal 3:8, Gal 3:22, Gal 4:30
plural - Rom 1:2, (Rom 14:25), Rom 15:4, Rom 16:26, 1Cor 15:3, 1Cor 15:4

So far I know Romans 15:4 is not suspect, but you are right that Paul used more often the singular

For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures (γραφῶν) we might have hope.

Romans 15.4 is not suspect except insofar as all of chapters 15 and 16 appear to have been missing from the Marcionite version, and the textual history of the last two chapters of Romans is pretty tangled. However, the plural in 15.4 is completely understandable in context: "For as many things [ὅσα] as were written in earlier times were written for our instruction, that through perseverance and the encouragement of the Scriptures we might have hope." No single passage from the sacred texts is in view. (Same goes for the singular used in a plural sense in 2 Timothy 3.16: "every scripture is inspired.")

Romans 1.2 and 16.26 are suspect, of course. (What is Romans 14.25?)

However, look at the instances of the singular (γραφή). In Romans 4.3 the scripture in question is Genesis 15.6; in 9.17 it is Exodus 9.16; in 10.11 it is Isaiah 28.16; in 11.2 it is 3 Kingdoms 19.10, 14; in Galatians 3.8 it is Genesis 12.3; in Galatians 4.30 it is Genesis 21.10, 12. (In 1 Timothy 5.18 it is Deuteronomy 25.4 and Luke 10.7.)

The instance in Galatians 3.22 is suspect, of course, since Marcion has "the law" instead of "the scripture".

In other words, the difference between the singular and the plural probably represents no greater a concept than that the singular points to a single, quotable passage whereas the plural points to many or all in a generic sense. The distinction is probably not very useful for determining authorship, and I say this even while suspecting (based on the Marcionite text, among other things) that the phrase "according to the scriptures" was absent from both verses.

Ben.

[robert j]

I have edited the table here (previously posted on p. 10 of this thread) to include Paul’s use of Jeremiah in chapter 1 of Galatians. This, I think, demonstrates that Paul’s claim to have been chosen from the womb is compatible with his self-designation as the ektroma.

Like Jeremiah, Paul claimed to have been chosen from the womb to preach among the Gentiles. And also like Jeremiah, Paul’s calling --- his appointment by God to fulfill this predestination --- came later.

I think these examples also provide a useful window on Paul's methodology.

Paul Galatians chapter 1 and 1 Corinthians chapter 15	Numbers Chapter 12 in the LXX (NETS) and Jeremiah chapter 1
For you have heard of my former way of life in Judaism … (Gal 1:13) I make known to you, brothers, the gospel that I proclaimed to you, which also you received ... (1 Cor 15:1) For I delivered to you first of all … (1 Cor 15:3)
... I was persecuting the assembly of God … (Gal 1:13) … I persecuted the assembly of God. (1 Cor 15:9)	And Mariam and Aaron spoke against Moses … (12:1) "And why were you not afraid to speak against my attendant Moses?” And the anger of the Lord’s wrath was against them ... (12:8-9)
And last of all, as the ektroma he appeared also to me … because I persecuted the assembly of God. (1 Cor 15:8-9) [Paul was like the ektroma because, like Miriam, he was ignorant and he sinned]	… Mariam was leprous like snow … And Aaron said to Moses, “I beg you, Sir, do not lay extra sin upon us, because we were ignorant in that we sinned. Do not let her be like unto death, like an ektroma coming out of a mother’s womb… " (12:9-12)
But when God, the One having selected me from my mother's womb, and having called me by His grace, was pleased to reveal His Son in me so that I might preach Him among the Gentiles. (Gal 1:15-16)	And a word of the Lord came to him, saying, “Before I formed you in the belly, I knew you, and before you came forth from the womb, I had consecrated you; a prophet to nations I had made you.”(Jeremiah 1:4-5). [And like Jeremiah, Paul's calling, his appointment by God, came later. Jeremiah was a youth (1:6) when the Lord said to him --- ] "Behold, today I have appointed you over nations ... " (Jeremiah 1:10)
… the gospel having been preached by me, is not according to man … but by a revelation of Jesus Christ. (Gal 1:11-12) But when God ... was pleased to reveal His Son in me ... (Gal 1:15-16)	… And the Lord … said to them, “Hear my words: If there is a prophet of you for the Lord, in a vision I will be known to him, and in sleep I will speak to him." (12:5-6)
But when God … having called me by His grace … (Gal 1:15) … I went away into Arabia and returned again … (Gal 1:17) [Paul separated himself in the land of Moses, and returned cleansed]	And Moses cried out to the Lord, saying, “O God, I beg you, heal her!” And the Lord said to Moses … Let her be separated for seven days outside the camp, and afterwards she shall enter.” And Mariam was kept apart outside the camp … until Mariam was cleansed (ἐκαθαρίσθη). (12:13-15)

robert j

[Kunigunde Kreuzerin]

Romans 15.4 is not suspect except insofar as all of chapters 15 and 16 appear to have been missing from the Marcionite version, and the textual history of the last two chapters of Romans is pretty tangled. However, the plural in 15.4 is completely understandable in context: "For as many things [ὅσα] as were written in earlier times were written for our instruction, that through perseverance and the encouragement of the Scriptures we might have hope." No single passage from the sacred texts is in view. (Same goes for the singular used in a plural sense in 2 Timothy 3.16: "every scripture is inspired.")

Romans 1.2 and 16.26 are suspect, of course.

However, look at the instances of the singular (γραφή). In Romans 4.3 the scripture in question is Genesis 15.6; in 9.17 it is Exodus 9.16; in 10.11 it is Isaiah 28.16; in 11.2 it is 3 Kingdoms 19.10, 14; in Galatians 3.8 it is Genesis 12.3; in Galatians 4.30 it is Genesis 21.10, 12. (In 1 Timothy 5.18 it is Deuteronomy 25.4 and Luke 10.7.)

The instance in Galatians 3.22 is suspect, of course, since Marcion has "the law" instead of "the scripture".

In other words, the difference between the singular and the plural probably represents no greater a concept than that the singular points to a single, quotable passage whereas the plural points to many or all in a generic sense. The distinction is probably not very useful for determining authorship, and I say this even while suspecting (based on the Marcionite text, among other things) that the phrase "according to the scriptures" was absent from both verses.

Thanks Ben. Very convincing.

(What is Romans 14.25?)

Mmh, I don't know

[Kunigunde Kreuzerin]

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A little analysis of 1 Cor 15:6 - Pauline word usage or not?

1 Cor 15:6
ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν·
thereafter (he was) seen (by) over fivehundred brethren (at) once, of whom the majority remain until now, some however (have) fallen-asleep

1) ἔπειτα - thereafter (total occurrences NT: 16)
Lk 16:7, Jn 11:7, 2x1Cor 12:28, 1Cor 15:6, 1Cor 15:7, 1Cor 15:23, 1Cor 15:46, Gal 1:18, Gal 1:21, Gal 2:1, 1Thes 4:17, Heb 7:2, Heb 7:27, Jas 3:17, Jas 4:14


2) ἐπάνω – over (total occurrences NT: 19)
- no Pauline parallel


3) ἐφάπαξ – at once (total occurrences NT: 5)
Rom 6:10, 1Cor 15:6, Heb 7:27, Heb 9:12, Heb 10:10


4) ἐξ – of (total occurrences NT: 236)
Rom 1:4, Rom 2:8, Rom 2:29, Rom 3:20, Rom 4:2, Rom 5:16, Rom 9:5, Rom 9:6, Rom 9:10, Rom 9:11, Rom 9:24, Rom 9:32, Rom 10:17, Rom 11:6, Rom 11:14, Rom 11:36, Rom 12:18, Rom 13:3, Rom 13:11, 1Cor 1:30, 1Cor 5:13, 1Cor 8:6, 1Cor 11:8, 1Cor 15:6, 1Cor 15:47, 2Cor 2:2, 2Cor 2:17, 2Cor 3:1, 2Cor 3:5, 2Cor 4:7, 2Cor 5:2, 2Cor 7:9, 2Cor 8:7, 2Cor 8:13, 2Cor 9:2, 2Cor 9:7, 2Cor 11:26, 2Cor 12:6, 2Cor 13:4, Gal 1:8, Gal 2:15, Gal 2:16, Gal 3:2, Gal 3:5, Gal 3:10, Gal 3:18, Phil 1:16, Phil 1:17, Phil 3:5, Phil 3:20, 1Thes 2:3, 1Thes 2:6,

- the phrase „ἐξ ὧν“ - „of whom“ (total occurrences NT: 4)
Acts 15:29, Rom 9:5, 1 Cor 15:6, 1 Tim 6:4


5) πλείονες – the more, many, majority (total occurrences NT: 13)
- a nominalized adjective from „more“
- I searched only the nominalized form, not the adjective.
Lk 7:43, Jn 4:41, Acts 19:32, Acts 27:12, Acts 28:23, 1Cor 9:19, 1Cor 10:5, 1Cor 15:6, 2Cor 2:6, 2Cor 4:15, 2Cor 9:2, Phil 1:14, Heb 7:23


6) μένω - remain (total occurrences NT: 118)
Rom 9:11, 1Cor 3:14, 1Cor 7:8, 1Cor 7:11, 1Cor 7:20, 1Cor 7:24, 1Cor 7:40, 1Cor 13:13, 1Cor 15:6, 2Cor 3:11, 2Cor 3:14, 2Cor 9:9, Phil 1:25


7) ἄρτι – now, at this time (total occurrences NT: 36)
1Cor 4:11, 1Cor 4:13, 1Cor 8:7, 2x1Cor 13:12, 1Cor 15:6, 1Cor 16:7, Gal 1:9, Gal 1:10, Gal 4:20, 1Thes 3:6,


8) τινὲς – some (total occurrences NT: 76)
- I searched only the inflection „τινὲς“.
Rom 3:3, Rom 3:8, Rom 11:17, 1Cor 4:18, 1Cor 6:11, 1Cor 8:7, 1Cor 10:7, 1Cor 10:8, 1Cor 10:9, 1Cor 10:10, 1Cor 15:6, 1Cor 15:12, 1Cor 15:34, 2Cor 3:1, Gal 1:7, 2xPhil 1:15


9) κοιμάω - fall asleep (total occurrences NT: 18)
1Cor 7:39, 1Cor 11:30, 1Cor 15:6, 1Cor 15:18, 1Cor 15:20, 1Cor 15:51, 1Thes 4:13, 1Thes 4:14, 1Thes 4:15

[robert j]

(What is Romans 14.25?)

Mmh, I don't know

That verse from your link is found in some MSS at the end of chapter 14. It's the same verse in NT bibles at 16:26.

[Ben C. Smith]

(What is Romans 14.25?)

Mmh, I don't know

Ooohhhhh, I see. Someone tagged the doxology to the end of chapter 14, where it is found in some manuscript traditions.

I wanted to modify slightly what I said about Galatians 3.22. BeDuhn is the researcher who thinks that he finds a substantive allusion to it (that is, an allusion implying its presence in the Marcionite text) in Tertullian's discussion of Romans 12 in Against Marcion 5.13.11. If BeDuhn is correct, then the reading is probably "law" instead of "scripture", just as I stated. But BeDuhn may not be correct, and the entire section of Galatians 3.15b-25 may be absent. In either case, of course, the term "scripture" in Galatians 3.22 is suspect.

Ben.

[Ben C. Smith]

(My post crossed with that of robert j.)