1 Korintus 12:21

12:21 The eye cannot say to the hand, “I do not need you,” nor in turn can the head say to the foot, “I do not need you.”

1 Korintus 12:29

12:29 Not all are apostles, are they? Not all are prophets, are they? Not all are teachers, are they? Not all perform miracles, do they?

1 Korintus 12:1

Spiritual Gifts

12:1 With regard to spiritual gifts, ¹  brothers and sisters, ²  I do not want you to be uninformed. ³ 

1 Samuel 9:9

9:9 (Now it used to be in Israel that whenever someone went to inquire of God he would say, “Come on, let’s go to the seer.” For today’s prophet used to be called a seer.)

Mazmur 94:9

94:9 Does the one who makes the human ear not hear?

Does the one who forms the human eye not see? ⁴ 

Mazmur 139:13-16

139:13 Certainly ⁵  you made my mind and heart; ⁶ 

you wove me together ⁷  in my mother’s womb.

139:14 I will give you thanks because your deeds are awesome and amazing. ⁸ 

You knew me thoroughly; ⁹ 

139:15 my bones were not hidden from you,

when ¹⁰  I was made in secret

and sewed together in the depths of the earth. ¹¹ 

139:16 Your eyes saw me when I was inside the womb. ¹² 

All the days ordained for me

were recorded in your scroll

before one of them came into existence. ¹³ 

Amsal 20:12

20:12 The ear that hears and the eye that sees ¹⁴  –

the Lord has made them both. ¹⁵ 

[12:1]  ¹ tn Grk “spiritual things.”

[12:1]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[12:1]  ³ tn Grk “ignorant.”

[94:9]  ⁴ tn Heb “The one who plants an ear, does he not hear? The one who forms an eye, does he not see?”

[139:13]  ⁵ tn Or “for.”

[139:13]  ⁶ tn Heb “my kidneys.” The kidneys were sometimes viewed as the seat of one’s emotions and moral character (cf. Pss 7:9; 26:2). A number of translations, recognizing that “kidneys” does not communicate this idea to the modern reader, have generalized the concept: “inmost being” (NAB, NIV); “inward parts” (NASB, NRSV); “the delicate, inner parts of my body” (NLT). In the last instance, the focus is almost entirely on the physical body rather than the emotions or moral character. The present translation, by using a hendiadys (one concept expressed through two terms), links the concepts of emotion (heart) and moral character (mind).

[139:13]  ⁷ tn The Hebrew verb סָכַךְ (sakhakh, “to weave together”) is an alternate form of שָׂכַךְ (sakhakh, “to weave”) used in Job 10:11.

[139:14]  ⁸ tc Heb “because awesome things, I am distinct, amazing [are] your works.” The text as it stands is syntactically problematic and makes little, if any, sense. The Niphal of פָּלָה (pala’) occurs elsewhere only in Exod 33:16. Many take the form from פָלָא (pala’; see GKC 216 §75.qq), which in the Niphal perfect means “to be amazing” (see 2 Sam 1:26; Ps 118:23; Prov 30:18). Some, following the LXX and some other ancient witnesses, also prefer to emend the verb from first to second person, “you are amazing” (see L. C. Allen, Psalms 101-150 [WBC], 249, 251). The present translation assumes the text conflates two variants: נפלאים, the otherwise unattested masculine plural participle of פָלָא, and נִפְלָאוֹת (nifla’ot), the usual (feminine) plural form of the Niphal participle. The latter has been changed to a verb by later scribes in an attempt to accommodate it syntactically. The original text likely read, נוראות נפלאותים מעשׂיך (“your works [are] awesome [and] amazing”).

[139:14]  ⁹ tc Heb “and my being knows very much.” Better parallelism is achieved (see v. 15a) if one emends יֹדַעַת (yoda’at), a Qal active participle, feminine singular form, to יָדַעְתָּ (yada’ta), a Qal perfect second masculine singular perfect. See L. C. Allen, Psalms 101-150 (WBC), 252.

[139:15]  ¹⁰ tc The Hebrew term אֲשֶׁר (’asher, “which”) should probably be emended to כֲּאַשֶׁר (ka’asher, “when”). The kaf (כ) may have been lost by haplography (note the kaf at the end of the preceding form).

[139:15]  ¹¹ sn The phrase depths of the earth may be metaphorical (euphemistic) or it may reflect a prescientific belief about the origins of the embryo deep beneath the earth’s surface (see H. W. Wolff, Anthropology of the Old Testament, 96-97). Job 1:21 also closely associates the mother’s womb with the earth.

[139:16]  ¹² tn Heb “Your eyes saw my shapeless form.” The Hebrew noun גֹּלֶם (golem) occurs only here in the OT. In later Hebrew the word refers to “a lump, a shapeless or lifeless substance,” and to “unfinished matter, a vessel wanting finishing” (Jastrow 222 s.v. גּוֹלֶם). The translation employs the dynamic rendering “when I was inside the womb” to clarify that the speaker was still in his mother’s womb at the time he was “seen” by God.

[139:16]  ¹³ tn Heb “and on your scroll all of them were written, [the] days [which] were formed, and [there was] not one among them.” This “scroll” may be the “scroll of life” mentioned in Ps 69:28 (see the note on the word “living” there).

[20:12]  ¹⁴ sn The first half of the verse refers to two basic senses that the Lord has given to people. C. H. Toy, however, thinks that they represent all the faculties (Proverbs [ICC], 388). But in the book of Proverbs seeing and hearing come to the fore. By usage “hearing” also means obeying (15:31; 25:12), and “seeing” also means perceiving and understanding (Isa 6:9-10).

[20:12]  ¹⁵ sn The verse not only credits God with making these faculties of hearing and sight and giving them to people, but it also emphasizes their spiritual use in God’s service.