Discovery Box1 Corinthians 1:16
Context1:16 (I also baptized the household of Stephanus. Otherwise, I do not remember whether I baptized anyone else.)
1 Corinthians 15:29
Context15:29 Otherwise, what will those do who are baptized for the dead? 1 If the dead are not raised at all, then why are they baptized for them?
1 Corinthians 1:14-15
Context1:14 I thank God 2 that I did not baptize any of you except Crispus and Gaius, 1:15 so that no one can say that you were baptized in my name!
1 Corinthians 10:2
Context10:2 and all were baptized 3 into Moses in the cloud and in the sea,
1 Corinthians 1:13
Context1:13 Is Christ divided? Paul wasn’t crucified for you, was he? 4 Or were you in fact baptized in the name of Paul? 5
1 Corinthians 1:17
Context1:17 For Christ did not send me to baptize, but to preach the gospel – and not with clever speech, so that the cross of Christ would not become useless. 6
1 Corinthians 12:13
Context12:13 For in one Spirit we were all baptized into one body. Whether Jews or Greeks or slaves 7 or free, we were all made to drink of the one Spirit.
[15:29] 1 sn Many suggestions have been offered for the puzzling expression baptized for the dead. There are up to 200 different explanations for the passage; a summary is given by K. C. Thompson, “I Corinthians 15,29 and Baptism for the Dead,” Studia Evangelica 2.1 (TU 87), 647-59. The most likely interpretation is that some Corinthians had undergone baptism to bear witness to the faith of fellow believers who had died without experiencing that rite themselves. Paul’s reference to the practice here is neither a recommendation nor a condemnation. He simply uses it as evidence from the lives of the Corinthians themselves to bolster his larger argument, begun in 15:12, that resurrection from the dead is a present reality in Christ and a future reality for them. Whatever they may have proclaimed, the Corinthians’ actions demonstrated that they had hope for a bodily resurrection.
[1:14] 1 tc The oldest and most important witnesses to this text, as well as a few others (א* B 6 1739 sams bopt), lack the words τῷ θεῷ (tw qew, “God”), while the rest have them. An accidental omission could well account for the shorter reading, especially since θεῷ would have been written as a nomen sacrum (eucaristwtwqMw). However, one might expect to see, in some
[10:2] 1 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).
[1:13] 1 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “was he?”).
[1:13] 2 tn This third question marks a peak in which Paul’s incredulity at the Corinthians’ attitude is in focus. The words “in fact” have been supplied in the translation to make this rhetorical juncture clear.
