1 Corinthians. B. J. Oropeza
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href="#ulink_38468732-fe79-5463-a553-0be4f1b8a4c7">148. See also 1 Sam[Kgdms]2:10, though Inkelaar 2011:220–22, shows that Jeremiah’s text reflects Paul better.
149. See Lim 2009:165.
150. Christ is normally Lord, but in 1:31 God may be meant or God as revealed through Christ (cf. 2 Cor 5:19).
151. Cf. Litfin 1994:205. See also 2:13 though here teaching is the subject.
152. i.e., “λόγων ὑπεροχήν.” On ὑπεροχή as social prestige related to wisdom and eloquence, see Diodorus Siculus 34/35.5.5; Eunapius Vit. 466; Pogoloff 1992:132–33.
153. NA27 has “πειθοῖ[ς] σοφίας [λόγοις]” (2:4). On Greek manuscript variations, see Ebojo 2009:10–21; Meztger/United Bible Societies 1994:481; BDAG 791.
154. Some Greek manuscripts have μαρτύριον (“testimony” cf. 1:6) instead of μυστήριον (“mystery”). My tentative choice of the latter prepares for 2:7 (see Metzger, 480).
155. Cf. Dan 2:28; 2 Bar. 81.4; 1QpHab 7.4–8; Perkins 2012:59.
156. This resolve was not a new decision but Paul’s normal practice (Gal 3:1; Fee 1987:92).
157. Winter 2002:144–47; Russell 1983:76–80.
158. Possibly, “fear and trembling” is lifted from Isa 19:16, or alternatively, what prophets experience when confronted with divine revelation or mysteries (Dan 7:15; 10:7–9; 1 En. 14.14; Selby 1997:368–70).
159. In Acts 19:12 Paul’s sweat cloths might reflect his perspiration when speaking, but then again the sweat might be from his labor as a tent-maker.
160. See Martin 1995:51.
161. In 2:3, γίνομαι in “I was with you . . . ” describes his state of being rather than speaking.
162. Pickett 1997:74–75.
163. On δύναμις as the power of persuading, e.g., Aristotle Rhet. 1.6.14; Quintilian Inst. 2.15.3–4; for ἀπόδειξις as rhetorical demonstration, e.g., Aristotle Rhet. 1.1.11; Quintilian Inst. 5.10.7; Weiss 1910:50.
164. “Spirit and power” is a hendiadys (“powerful Spirit”): Lindemann 2000:56; Schnabel 2006:156.
165. BDAG 109.
166. This demonstration informs the meaning of “faith” (πίστις) in 2:5. In rhetorical discourses πίστις was often understood as “proof” (πίστις): cf. Isocates Or. 3.8; Aristotle Rhet. 1.1.14–2.2; Acts 17:31; LSJ 1408. And here a double entendre is in view (Winter 2002:161, 163)
167. Gräbe 2008:61–66, rightly includes this charismatic emphasis. That Acts 18:1–18 records no miracle of Paul in Corinth (Riddlebarger 2013:55–56) is no evidence that Paul is not including signs and wonders here, especially when elsewhere he claims he did perform miracles when with them (2 Cor 12:12).
168. Cf. Williams 2001:133–56; Schnabel 2006:158.
169. Similarly, see Mihaila 2009:6, 148–49, 219.
170. See survey of viewpoints in Mihaila, 135–46; Winter 2002:143–44. On Paul’s knowledge of rhetoric, see Oropeza 2016:18–32.
171. See Rhet. Her. 1.ii.3; Aristotle Rhet. 3.1[1403b]; Kennedy 1984:13–14; LSJ 1886 (ὑποκρισις).
172. Kennedy 2003:22.
173. Or “scenic effects”: cf. σκηνή in Philostratus (tr. Wright 1998:120–21, 574).
174. See further Rhet. Her. 3.19–27; Isocrates Antidosis 253–57; Quintilian Inst.11.3.4–103; 12.5.1–5; Philostratus Vit. soph. 1.519; Oropeza 2016:573–77, 602–6.
175. Winter 2002:34–35, 103–4, 253–54; cf. Bowersock 1969:21–23; Bowie 1982:29–59.
176. Further, Plato Protag. 313C–D; Dio Chrysostom Or. 32.10; Philo Post. 150; Winter 2002:164–69.
177. Pogoloff 1992:119–20.
178. In agreement with Collins 1999:123, 127.
179. On the proofs, see e.g., Aristotle Rhet. 1.2.2–7; 1.15.1–33.
180. Cf. λαλέω + διδακτός (2:13) with λαλέω + διδασκαλία (Tit 2:1). Notice also “instruct” (συμβιβάζω) in 1 Cor 2:16. He also emphasizes knowing verbs: οἶδα in 2:11–12 and γιγνώσκω in 2:8[2 x], 11, 14, 16. The latter may relate to “greater insight into things spiritual, the product of education and culture” (Welborn 1987b:105).
181. See Kennedy 2003:3 fn. 8.
182. Cf. Quintilian Inst. 2.1.1–2; 2.8.1–8; Winter 2001:33, 35, 43. On cognitive development related to elite education, see Dutch 2005:260–61.
183. See Grindheim 2002:708.
184. On this meaning in other sources, see LSJ 1769§3.