1 Korintus 10:1-4

Learning from Israel’s Failures

10:1 For I do not want you to be unaware, ¹  brothers and sisters, ²  that our fathers were all under the cloud and all passed through the sea, 10:2 and all were baptized ³  into Moses in the cloud and in the sea, 10:3 and all ate the same spiritual food, 10:4 and all drank the same spiritual drink. For they were all drinking from the spiritual rock that followed them, and the rock was Christ.

Ibrani 11:13

11:13 These all died in faith without receiving the things promised, ⁴  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ⁵  on the earth.

Yohanes 8:56

8:56 Your father Abraham was overjoyed ⁶  to see my day, and he saw it and was glad.” ⁷ 

[10:1]  ¹ tn Grk “ignorant.”

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

[10:2]  ³ 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 (Ì^46c 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).

[11:13]  ⁴ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ⁵ tn Or “sojourners.”

[8:56]  ⁶ tn Or “rejoiced greatly.”

[8:56]  ⁷ tn What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch’s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13-15 lies behind Jesus’ words. This passage, known to rabbis as the Akedah (“Binding”), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice – an occasion of certain rejoicing.