An Exegetical Study of 1 Corinthians 12:2
This exegetical study of An Exegetical Study of 1 Corinthians 12:2 is based on a b-greek discussion from September 2, 1998. The initial inquiry focused on the syntactic feasibility of interpreting the prepositional phrase “πρὸς τὰ εἴδωλα τὰ ἄφωνα” as an adverbial modifier of “ἤγεσθε” within the subordinate clause “ὡς ἂν ἤγεσθε“, despite its pre-positioning before the clause marker “ὡς ἄν“. The proposed translation at the outset reflected this grammatical understanding: “You know that when you were Gentiles, when ever you were led to dumb idols, you (were) being led astray.”
The core exegetical challenge in 1 Corinthians 12:2 lies in the precise interpretation of the clause “πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι“. Key issues include the unusual placement of the prepositional phrase, the function of the conjunctive particle ὡς ἂν combined with the imperfect indicative ἤγεσθε, and the role of the present participle ἀπαγόμενοι. Scholars debate whether the structure constitutes an anacoluthon and how to best render the iterative or general past action implied by ὡς ἂν with the imperfect, particularly in light of its common classical usage with the optative or subjunctive. The overarching question is how these grammatical features contribute to Paul’s intended meaning regarding the Corinthians’ past pagan religious experiences.
Οἴδατε ὅτι ὅτε ἔθνη ἦτε, πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι. (Nestle 1904)
Key differences with SBLGNT (2010):
- No significant differences are observed between the Nestle 1904 and SBLGNT 2010 editions for 1 Corinthians 12:2. Both texts read: “Οἴδατε ὅτι ὅτε ἔθνη ἦτε, πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι.”
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)
The textual tradition for 1 Corinthians 12:2 is relatively stable concerning the main clause. The critical text (reflected in NA28 and SBLGNT) consistently reads Οἴδατε ὅτι ὅτε ἔθνη ἦτε, πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι. Minor variants exist regarding the conjunctions ὅτι ὅτε. Some manuscripts (e.g., A, B, C, D, F, G) attest to ὅτι ὅτε, while others (e.g., K, P, Ψ, and the Byzantine text) have only ὅτι, and a few (e.g., Origen’s Latin) preserve only ὅτε. The conflation ὅτι ὅτε, chosen by Westcott and Hort and retained in most modern critical editions, is well-attested early. The overall meaning remains largely unaffected by these conjunctional nuances, though ὅτι ὅτε can be rendered “that when“.
Lexically, several terms warrant attention:
- εἴδωλα ἄφωνα: The phrase “εἴδωλα ἄφωνα” translates to “speechless idols” or “dumb idols.” ἄφωνος (BDAG, s.v. ἄφωνος): 1. speechless, mute (Luke 1:22; Acts 8:32); 2. not producing sound, voiceless (1 Cor 12:2; Hab 2:18 LXX). Here, it metaphorically describes idols as lifeless and incapable of utterance, emphasizing their inability to communicate divine truth or power, contrasting sharply with the speaking Holy Spirit mentioned in verse 3. Kittel (TDNT, s.v. ἄφωνος) notes its use in both secular and religious contexts to denote a lack of voice or utterance.
- ἤγεσθε ἀπαγόμενοι: This complex verbal construction combines the imperfect passive indicative of ἄγω (ἤγεσθε, “you were being led“) with the present passive participle of ἀπάγω (ἀπαγόμενοι, “being led away” or “carried away“). ἀπάγω (BDAG, s.v. ἀπάγω): 1. to lead away (often with hostile intent); 2. to lead, guide; 3. to carry away, be carried away, be led astray. The context of idolatry strongly suggests the sense of “being led astray” or “being swept away” by external forces. The participle functions adverbially, describing the manner or result of the leading, or as part of a periphrastic construction emphasizing continuous or repeated action in the past. Kittel (TDNT, s.v. ἄγω, ἀπάγω) highlights the frequent use of ἀπάγω in the passive to describe being carried off against one’s will or by external influence, often in a negative sense.
- ὡς ἂν: This particle combination is central to the verse’s syntactic difficulty. In classical Greek, ὡς ἂν with the optative or subjunctive indicates “whenever” or “in whatever way” for general conditions. Its use here with the imperfect indicative ἤγεσθε is less common and suggests an iterative or customary past action. Moulton and Milligan (VGT, s.v. ὡς) provide parallels from papyri where ὡς ἂν with the indicative conveys a sense of “whenever” or “from time to time.” This usage underscores a recurring, perhaps involuntary, aspect of the Corinthians’ past pagan worship.
Translation Variants: Grammatical and Rhetorical Analysis
The main exegetical crux of 1 Corinthians 12:2 lies in the precise interpretation and rendering of the clause πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι. Several grammatical and rhetorical issues contribute to divergent translations.
One significant challenge is the placement of the prepositional phrase πρὸς τὰ εἴδωλα τὰ ἄφωνα. Its fronting before the conjunction ὡς ἂν has led some to view it as an anacoluthon, suggesting a departure from expected syntax. However, it can also be interpreted as emphatic fronting, highlighting the object of their misguided devotion. Grammatically, this phrase modifies the verbal complex ἤγεσθε ἀπαγόμενοι, indicating the direction or object of their leading.
The combination of ὡς ἂν with the imperfect indicative ἤγεσθε is another point of contention. In classical Greek, ὡς ἂν typically takes the optative or subjunctive to express general or iterative past conditions (“whenever,” “in whatever way“). Its appearance with the imperfect indicative here suggests a colloquial or non-classical usage indicating customary or repeated action in the past. This construction emphasizes that their being led to idols was not a singular event but a recurring pattern of behavior during their time as Gentiles. Some scholars interpret ὡς as introducing a noun clause functioning as the object of Οἴδατε (“you know how…“), while others see it retaining its adverbial sense, qualifying the manner of their being led.
The periphrastic-like construction ἤγεσθε ἀπαγόμενοι (imperfect of ἄγω + present passive participle of ἀπάγω) further complicates translation. The participle ἀπαγόμενοι can function circumstantially, describing the manner (e.g., “being carried away“) or state accompanying the main verb, or it can form a periphrastic imperfect, emphasizing the continuous nature of the action. The sense of “being led astray” or “carried away” by powerful, perhaps ecstatic, forces is strong, connecting to the broader theme of spiritual gifts and discernment in the chapter.
Rhetorically, Paul’s purpose in evoking the Corinthians’ pagan past is crucial. He reminds them of their previous state of spiritual vulnerability, where they were passively led by external forces towards “speechless idols.” This serves as a stark contrast to the Christian experience, where the Holy Spirit speaks and guides (1 Cor 12:3). The vivid description of being “carried away” or “seduced” highlights the danger of undirected spiritual enthusiasm and sets the stage for Paul’s teaching on discerning true spiritual manifestations from counterfeit ones. The emphasis is on the passive nature of their former experience, implying a lack of agency and true spiritual understanding.
Conclusions and Translation Suggestions
The exegetical analysis of 1 Corinthians 12:2 reveals a challenging yet significant verse that powerfully contrasts the Corinthians’ former pagan experiences with their new Christian identity. The syntax, particularly the use of ὡς ἂν with the imperfect indicative and the fronting of the prepositional phrase, points to a customary, perhaps involuntary, leading towards idols. Paul’s rhetorical aim is to establish a baseline of their past susceptibility to false spiritual influences as a foundation for his subsequent discussion on discerning authentic spiritual gifts.
- “You know that when you were Gentiles, you were constantly being led astray toward mute idols, in whatever way you were led.”
This translation attempts to capture the iterative nature of ὡς ἂν ἤγεσθε and the continuous action of ἀπαγόμενοι, while treating πρὸς τὰ εἴδωλα τὰ ἄφωνα as the direct object of being led. - “You know that when you were Gentiles, you were carried away toward speechless idols, whenever you were led.”
This option emphasizes the “carried away” aspect of ἀπαγόμενοι and renders ὡς ἂν as “whenever,” highlighting the recurring nature of the experience without necessarily implying a conscious choice. - “You know that when you were Gentiles, you used to be drawn in rapture toward silent idols, however you were led.”
This translation leans into the idea of an ecstatic, perhaps involuntary, “drawing” or “being carried away,” connecting the verse to the broader context of spiritual experiences and discernment that Paul addresses in 1 Corinthians 12. “However you were led” captures the broadness of ὡς ἂν.