1 Corinthians 10:5–14

Footnotes

1. 4 The term “play” may refer to idolatrous, sexual play here, although that is determined by the context rather than the meaning of the word itself (cf. παίζω). A quotation from Exod 32:6.
2. 5 This incident is recorded in Num 25:1–9.
3. 6 Χριστόν (Christon, “Christ”) is attested in the majority of , including many important witnesses of the Alexandrian (𝔓46 1739 1881) and Western (D F G) texttypes, and other and versions (Ψ latt sy co). On the other hand, some of the important Alexandrian witnesses have κύριον (kurion, “Lord”; א B C P 33 104 1175 ). A few (A 81 ) have θεόν (theon, “God”). The nomina sacra for these readings are quite similar (Χ Ν, Κ Ν, and Θ Ν respectively), so one might be able to account for the different readings by way of confusion. On closer examination, the variants appear to be intentional changes. Alexandrian scribes replaced the highly specific term “Christ” with the less specific terms “Lord” and “God” because in the context it seems to be anachronistic to speak of the exodus generation putting Christ to the test. If the original had been “Lord,” it seems unlikely that a scribe would have willingly created a difficulty by substituting the more specific “Christ.” Moreover, even if not motivated by a tendency to overcorrect, a scribe might be likely to assimilate the word “Christ” to “Lord” in conformity with Deut 6:16 or other passages. The evidence from the early church regarding the reading of this verse is rather compelling in favor of “Christ.” Marcion, a second-century, anti-Jewish heretic, would naturally have opposed any reference to Christ in historical involvement with Israel, because he thought of the Creator God of the OT as inherently evil. In spite of this strong prejudice, though, {Marcion} read a text with “Christ.” Other early church writers attest to the presence of the word “Christ,” including {Clement of Alexandria} and Origen. What is more, the synod of Antioch in a.d. 268 used the reading “Christ” as evidence of the preexistence of Christ when it condemned Paul of Samosata. (See G. Zuntz, The Text of the Epistles, 126–27; ; C. D. Osburn, “The Text of 1 Corinthians 10:9,” New Testament Textual Criticism: Its Significance for Exegesis, 201–11; contra A. Robertson and A. Plummer, First Corinthians [], .) Since “Christ” is the more difficult reading on all accounts, it is almost certainly original. In addition, “Christ” is consistent with Paul’s style in this passage (cf. 10:4, a text in which {Marcion} also reads “Christ”). This text is also christologically significant, since the reading “Christ” makes an explicit claim to the preexistence of Christ. (The textual critic faces a similar dilemma in Jude 5. In a similar exodus context, some of the more important Alexandrian [A B 33 81 ] and the read “Jesus” in place of “Lord.” Two of those [A 81] are the same that have “Christ” instead of “God” in 1 Cor 10:9. See the notes on for more information.) In sum, “Christ” has all the earmarks of authenticity here and should be considered the original reading.
4. 7 This incident is recorded in Num 21:5–9.
5. 8 Grk “by the destroyer.” ὀλοθρευτῆς mentions the corresponding OT references and notes, “the one meant is the destroying angel as the one who carries out the divine sentence of punishment, or perh. Satan.” This incident is recorded in Num 16:41–50.
6. 9 Grk “except a human one” or “except one common to humanity.”
7. 10 Grk “God is faithful who.” The relative pronoun was changed to a personal pronoun in the translation for clarity.
8. 11 The words “to bear” are not in the Greek text, but are implied. They have been supplied in the translation to clarify the meaning.