The Jewish Annotated New Testament (263 page)

21
:
Lord
, Christ.

22
:
Jealousy
, see Deut 32.21.

10.23
–11.1: More dietary concerns. 23
: See 6.12n.

25
:
Market
, see 8.13n.
Conscience
, see 8.10n.

26
: Ps 24.1 (LXX 23.1).

27
:
Without raising any question
, assume the food has not been sacrificed to idols.

32
:
Offense to Jews
, by flaunting the consumption of food offered to idols.

33
:
Saved
, see 5.5n.; 15.2n.

11.1
:
Imitators
, see 4.16n. This verse concludes this section, where Paul discusses his own behavior (10.30,33). The idea of imitating God is prevalent in rabbinic thought (
Mek. Shirah
3;
Sifra
19.2;
b. Sot
. 14a).

11.2
–16: Gender roles. 2
:
Handed them
, Jews understood the conveying of tradition as a chain of transmission (
Ant
. 13.10.6 [297];
m. Avot
1.1).

3
:
Head
, authority or source, referring to Paul’s image of believers as the body of Christ (3.23) or to the order suggested by Gen 2.18–25; 3.16 (see 11.8n.). Philo, citing Plato, understands the head to be the body’s most divine part, its master (
On the Creation
119; see Plato,
Tim
. 45a;
Leg
. 12.942e).

4
:
Disgraces his head
, see “Headcovering,” p.
305
.

5
: The Talmud counts seven female prophets (Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, and Esther [
b. Meg
. 14a]); Neh 6.14 mentions a (false) female prophet, Noadiah.
Shaved
, signaling shame (Aristophanes,
Thesm
. 837; Tacitus,
Germ
. 19;
T. Job
23.7–10; 24.10) or pagan cultic practices.

6
:
Cut off her hair
, to discourage sexual attraction, particularly from angels (see 11.10n.).
Disgraceful
, in Germany and Cyprus, adulteresses were shorn (Tacitus,
Germ
. 19, Dio Chrys.,
Or
. 64.3).

7
:
Image
, Gen 5.1 describes Adam but not Eve as a physical likeness of God (see 11.8n.; contrast Gen 1.26–27).
Reflection
(“doxa,” in LXX for “kavod,” “glory” [e.g., Ex 16.7]), lit., “glory.” (The Gk term has a root meaning of “[good] repute.”) God’s “glory” as resting on men’s heads like a crown (Ps 8.5 LXX 8.6; Bar 5.2; see 15.40) was a common Jewish image (4Q491 frag. 11;
1 En
. 62:15–16,
b. Ber
. 17b;
b. Sanh
. 111b;
b. Meg
. 15b). For woman as the
reflection of man
see
y. Ketub
. 11.3 in reference to a wife in an unhappy marriage.

8
: Gen 2.21–23. As God was the prototype for Adam, Adam was the prototype for Eve (Philo,
QG
1, 4, 27–28). Adam was the perfect original; Eve was derivative (Philo, following Plato,
On the Creation
46 [134];
Leg. all
. 1.12 [31–33]; 2.13 [44];
QG
1, 25, 43; see also
Gen. Rab
. 8.9; 12; 17.4; 18.2;
b. Nidd
. 31b).

9
:
For the sake of
, Gen 2.18,20,24.

10
:
Angels
, to avoid the lust of the “watchers” (
1 En
. 6–11;
T. Naph
. 3.5;
Tg. Ps.-J
. to Gen 6.2).

11
:
Man
, or husband (“anēr”).
Woman
, or wife (“gynē”), see 7.3–4.

12
:
Comes through
, is birthed by.

14
–15
:
Nature
, creation’s established order, corresponding to Roman social order (see 11.3n.; Ovid,
Ars
1.505, 518; Cicero,
Cat
. 2.22–24; Seneca the Elder,
Controversiae
. 2, preface 2; Martial,
Epigrams
10.65.8).
Degrading
, see Philo,
Spec. Laws
3.37–38; Pseudo-Phocylides,
Sent
. 210–12.

15
:
Covering
, long enough to cover her bosom (see
m. Sot
. 1.5;
Tg. Ps.-J
. to Gen 6.2).

11.17
–34: The Lord’s Supper. 17
:
Come together
to share the Lord’s Supper.

18
:
Divisions
, in Roman culture, the richest, powerful guests received the best seats along with the finest food and drink; the poorest and least influential were relegated to auxiliary courtyards.

19
:
Genuine
(“dokimos”), proved righteous.

23
:
Received … handed on
, see 11.2n.
Betrayed
(“paradidōmi”), lit., “handed over,” referring to God’s handing over Jesus to death (Rom 4.25; 8.32). Death as vicarious atonement appears in Isa 53; 4 Macc 6.27–29; 17.20–22;
T. Benj
. 3.8; 1QS 5.6; 8.3; 9.4;
Mek. Pisḥa
1 on Ex 12.1, and elsewhere.

24
:
Thanks
, blessing before the meal (cf. Lk 22.19). In Jewish practice, blessing before the meal (“birchat ha-motsi,” “benediction on bringing out”) is complemented by the blessing after the meal (“birchat ha-mason,” “benediction on nourishment”) (see v. 25n.; the requirements for this latter blessing are in
m. Ber
. 7.1–5).
This is my body
, 5.7n.; 10.3,16–17n.; Mt 26.26; Mk 14.22; Lk 22.19; cf. Jn 6.51, 54–55.

25
:
After supper
, blessing after meals (
Jub
. 22.6–9, Philo,
Cont. Life
10 [79–80], Josephus,
J.W
. 2.8.5 [131]).
New covenant
, see Jer 31.31; LXX 38.31; in the letter to the Hebrews (8.13; 9.15; 12.24), Jesus’ covenant supersedes the “first one”; in 2 Cor 3.6 the phrase is used to contrast the “letter” of the law vs. the “spirit”; see also Lk 22.20. Covenants were sometimes sealed with blood sacrifices (see Gen 15.10–18; Ex 24.8; Ps 50.5). Rabbinic literature links the redemptive aspect of the blood of circumcision to that of the blood of the paschal lamb based on a reinterpretation of Ezek 16.6, “in your blood, live!” recited during both circumcision ceremonies and Passover seders (
b. Eruv
. 19a;
Tg. Neb
. Ezek 16.6).
In remembrance of me
, see Lk 22.19, compare Heb “l’zikkaron” (“reminder”), used in Ex 13.9 of the “tefillin” or phylacteries.

28
:
Examine
in the legal sense of determining the truth (see 3.13; 16.3; 2 Cor 8.8).

29
:
Discerning
, distinguishing between regular eating and the Lord’s Supper.

30
:
Reason
, Improper observance incurs sickness and death.

31
:
Judged ourselves
, See 5.12–6.11.

32
:
Disciplined
, prodded to repent.
Condemned
, eternally punished (Wis 3.5–6).

12.1
–11: Spiritual gifts.
(“pneumatika,” “spiritual ones”).
Gifts
, supplied by the translation; see translators’ note
f
, behaviors enabled by the Holy Spirit, such as speaking in tongues and prophesying. The Dead Sea Scrolls attribute “prudence, insight, and wonderful wisdom” to God’s Spirit (1QS 4.3). Although rabbinic literature understands prophecy as having ended in the early Second Temple period, Qumran, Josephus, and Jewish apocalyptic literature attest to its perceived continuation (
b. Sanh
. 11a; 1QpHab 7.4–6;
2 Bar
. 1.1). Some rabbinic sages performing miracles, and “hekhalot” (“palaces”) mystics practiced glossolalia (
b. Ta’an
. 24b,
b. Pesah
. 112b;
b. B. Kamma
50a;
Otsar ha-Geonim, Hagigah, Teshuvoth
14–15).

2
:
Idols that could not speak
, see 10.14; 1 Kings 18.26–29; Hab 2.18–19; Ps 115.5; Bar 6.7; 3 Macc 4.16;
Jos. Asen
. 13.11.

3
:
Spirit
, speech was understood as breath flowing through the body.
By
, infused with.

4
–7
: Diverse
gifts
(“charismata,” “graced things”; see 1.7),
services
and
activities
reflect a common purpose for the church.

11
:
Chooses
, gifts are allocated by the Spirit, and are not based on merit or skill.

12.12
–26: The body. 12
: Paul’s
body
metaphor inverts Roman popular usage that supports the empire’s class system. For the body as a metaphor for the people Israel see e.g., Isa 1.5–6; Philo,
Spec. Laws
3.131.