πάντα μοι ἔξεστιν
ἀλλ’ οὐ πάντα συμφέρει
πάντα μοι ἔξεστιν
ἀλλ’ οὐκ ἐγὼ ἐξουσιασθήσομαι
“I have the right to do anything,” you say—
but not everything is beneficial.
“I have the right to do anything”—
but I will not be overpowered by anything. (12)
τὰ βρώματα τῇ κοιλίᾳ
καὶ ἡ κοιλία τοῖς βρώμασιν
ὁ δὲ θεὸς καὶ ταύτην καὶ ταῦτα
You say, “Food for the stomach
and the stomach for food,
and God will destroy
the one and the other.” (13a)
τὸ δὲ σῶμα οὐ τῇ πορνείᾳ
ἀλλὰ τῷ κυρίῳ
καὶ ὁ κύριος τῷ σώματι
The body, however, is not for the prostitute
but for the Lord,
and the Lord for the body.(13b)
ὁ δὲ θεὸς καὶ τὸν κύριον ἤγειρεν
καὶ ἡμᾶς ἐξεγερεῖ διὰ τῆς δυνάμεως αὐτοῦ
God raised the Lord from the dead,
and he will raise us also by his power. (14)
οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν
μέλη Χριστοῦ ἐστιν
ἄραςοὖν τὰ μέλη τοῦ Χριστοῦ
ποιήσω πόρνης μέλη
Do you not know that your bodies
are members of Christ himself?
Shall I then take the members of Christ
and unite them with a prostitute?
ἢ οὐκ οἴδατε
ὅτι ὁ κολλώμενος τῇ πόρνῃ
ἓν σῶμά ἐστιν ἔσονται
οἱ δύο εἰς σάρκα μίαν
Do you not know
that he who unites himself with a prostitute
is one with her in body?
For it is said,
“The two will become one flesh.” (16)
ὁ δὲ κολλώμενος τῷ κυρίῳ
ἓν πνεῦμά ἐστιν
But whoever is united with the Lord
is one with him in spirit. (17)
I would not have chosen this topic but it was the passage covered in Gordon Fee’s class today. He pointed out that in the Greco-Roman world, visiting a female or male prostitute, was a normal and accepted activity for married men. He argued that the Corinthians were not only continuing to indulge in this practice but were protesting that it should be accepted.
The only significant translation issue that I can remember for this passage is that in verse 13, the closing quotation marks should be after “other”rather than after “food”. I have used the TNIV as a base here but have changed it a little to make it more literal – but, yes, less accurate. That’s the thing.
I have deliberately changed πορνεία to “prostitute” when it means “visiting a prostitute” and πόρνη means “a prostitute”. Fee explained that LXX usage indicates that Paul is using it for any kind of sexual immorality. I have used the word “prostitute” in order to give you the idea of how this passage would sound when read out loud.
The main focus of Fee’s lesson today was on the oral and rhetorical nature of the letter. He recited pieces of it aloud to give us an idea of how it would have been heard.
This has made me think a lot about the visual presentation of Paul’s letters. Verse numbers are now being shunned, and chunks are presented by paragraph. In his lesson Dr. Fee presented the typical discourse analysis charts. They are fine as a working tool, but are not for final presentation. However, I thought I would break these verses into short lines to be read aloud to see what people think of this kind of presentation.
I am indebted to David for his post yesterday, bringing attention to rhetorical sructure in Romans, and to the Rotherham Emphasized Bible, which is the only one I know of which presents the text with signals for reading aloud. Working on the Sappho poem also made me more aware of the orality of the text. I like playing with the visual structure of the final text to see if it changes the way I understand and commit ideas to memory.