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An Exegetical Inquiry into the Scope of γραφή and the Nature of τέλειον in 1 Corinthians 13:10
This exegetical study of An Exegetical Inquiry into the Scope of γραφή and the Nature of τέλειον in 1 Corinthians 13:10 is based on a b-greek discussion from Sun Feb 17 12:52:54 2008. The initial inquiry posed questions regarding the singular usage of the Greek term γραφή (scripture) in the works of Josephus or Philo, specifically whether it could refer to the entirety of the sacred writings. A separate, but related, query sought information concerning previous scholarly work on the concept of τέλειον (perfection) as it appears in 1 Corinthians 13:10, particularly any insights from the patristic period.
The main exegetical issues central to this discussion involve two distinct but interconnected semantic and theological considerations. Firstly, the inquiry into γραφή highlights a critical question of canonical scope and authority: whether the singular form of this term in non-biblical Jewish literature, and by extension in the New Testament, can denote the complete corpus of the Old Testament. This bears significant implications for understanding the hermeneutical framework of early Jewish and Christian authors regarding the unity and extent of divine revelation. Secondly, the question surrounding τέλειον in 1 Corinthians 13:10 prompts an investigation into Pauline eschatology and the nature of spiritual gifts. Understanding τὸ τέλειον necessitates discerning its relationship to τὸ ἐκ μέρους (that which is in part) and its implications for the temporary status of pneumatic manifestations in contrast to the ultimate, enduring realities of faith, hope, and love.
Greek text (Nestle 1904)
1 Corinthians 13:8-10:
Ἡ ἀγάπη οὐδέποτε πίπτει· εἴτε δὲ προφητεῖαι, καταργηθήσονται· εἴτε γλῶσσαι, παύσονται· εἴτε γνῶσις, καταργηθήσεται. ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν· ὅταν δὲ ἔλθῃ τὸ τέλειον, τότε τὸ ἐκ μέρους καταργηθήσεται.Galatians 3:8:
προϊδοῦσα δὲ ἡ γραφὴ ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ θεός, προευηγγελίσατο τῷ Ἀβραάμ· ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη.
Key differences with SBLGNT (2010):
- For 1 Corinthians 13:8-10, there are no substantive textual differences between Nestle 1904 and SBLGNT (2010) that affect the interpretation of τέλειον. Minor variations in punctuation or breathing marks may exist but are exegetically insignificant.
- For Galatians 3:8, there are no substantive textual differences between Nestle 1904 and SBLGNT (2010) that affect the interpretation of γραφή.
Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG):
The NA28 text confirms the readings provided from Nestle 1904 for both 1 Corinthians 13:8-10 and Galatians 3:8, indicating no significant textual variants impacting the key terms τέλειον or γραφή in these passages.
- τέλειον (1 Corinthians 13:10):
- KITTEL (TDNT): The adjective τέλειος and its neuter substantive form τὸ τέλειον generally denote “perfect,” “complete,” or “full-grown.” In philosophical discourse, it signifies the attainment of an end or goal. Ethically, it points to maturity. In the context of 1 Corinthians 13:10, τὸ τέλειον is predominantly understood eschatologically, referring to the consummation of God’s plan, the final state of glory, or the perfect knowledge and communion experienced in the divine presence, which renders the current, partial manifestations of spiritual gifts obsolete.
- BDAG: Defines τέλειος as “having reached its end, finished, complete, perfect.” When used as a neuter substantive, τὸ τέλειον refers to “that which is perfect/complete.” In 1 Corinthians 13:10, it is consistently interpreted as the eschatological consummation, the ultimate goal toward which creation and redemption move. It stands in direct contrast to τὸ ἐκ μέρους, emphasizing the temporary and provisional nature of certain spiritual phenomena in the present age.
- γραφή (Galatians 3:8):
- KITTEL (TDNT): The noun γραφή translates to “writing” or “scripture.” In the singular, ἡ γραφή often refers to a specific passage of scripture or, critically for the initial query, the entire body of sacred writings, carrying with it inherent divine authority. Its use in the singular for the whole of scripture is well-attested in the New Testament and other contemporary Jewish literature.
- BDAG: Defines γραφή as “writing,” and specifically in religious contexts, “sacred writing, scripture.” In its singular definite form ἡ γραφή, it frequently denotes the entirety of the Old Testament considered as a unified divine revelation. This usage is common in the New Testament, reinforcing the idea that the “Scripture” speaks with a single, authoritative voice, often personified as an agent of God’s revelation. This supports the possibility of its singular use for “all scriptures” in other ancient Jewish texts like those by Josephus or Philo, though a direct exegesis of those texts is beyond this scope.
Translation Variants
1 Corinthians 13:10: ὅταν δὲ ἔλθῃ τὸ τέλειον, τότε τὸ ἐκ μέρους καταργηθήσεται.
Grammatical Analysis: This verse presents a temporal clause introduced by ὅταν (“whenever/when”) followed by an aorist subjunctive verb ἔλθῃ (“it comes”), indicating a future, contingent event. The subject of this clause is τὸ τέλειον, a substantivized neuter adjective, meaning “the perfect thing” or “that which is perfect/complete.” The main clause, beginning with the temporal adverb τότε (“then”), states the consequence: τὸ ἐκ μέρους καταργηθήσεται. Here, τὸ ἐκ μέρους is also a substantivized neuter phrase, literally “that which is out of a part,” signifying “that which is partial” or “incomplete.” The verb καταργηθήσεται is a future passive indicative of καταργέω, meaning “to render inoperative, abolish, do away with, cancel.”
Rhetorical Analysis: Paul employs a clear rhetorical contrast between the temporary, provisional nature of the “partial” (spiritual gifts like prophecy and knowledge in their current manifestation) and the permanent, ultimate reality of “the perfect.” This antithesis serves to elevate love (which “never fails,” v. 8) as the enduring virtue that transcends the temporal utilities of these gifts. The future passive voice of καταργηθήσεται underscores that the cessation of the partial is a divine act, an inevitable consequence of the advent of the perfect, which many commentators interpret as the eschatological state of glory and direct knowledge of God.
Galatians 3:8: προϊδοῦσα δὲ ἡ γραφὴ ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ θεός, προευηγγελίσατο τῷ Ἀβραάμ· ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη.
Grammatical Analysis: This verse features a striking personification of ἡ γραφή (the Scripture). The aorist participle προϊδοῦσα (“foreseeing,” feminine singular nominative) describes the Scripture as an active agent. It is the Scripture itself that “foresaw” and “preached the gospel” (προευηγγελίσατο, aorist middle indicative) to Abraham. The direct object of what was foreseen is the ὅτι clause: “that God justifies the Gentiles by faith.” The ensuing quotation is the content of this pre-preached gospel to Abraham, demonstrating the antiquity of God’s plan for Gentile inclusion.
Rhetorical Analysis: Paul’s personification of Scripture as a conscious agent that “foresaw” and “preached the gospel” is a powerful rhetorical device. It elevates the authority and divine inspiration of the Old Testament, suggesting that God’s plan of salvation through faith, extending to the Gentiles, was not a New Testament innovation but was intrinsically embedded within the earliest divine revelations. This rhetorical strategy reinforces Paul’s argument in Galatians that justification is by faith alone, not by works of the law, by demonstrating its continuity with the Abrahamic covenant and the prophetic testimony of Scripture itself.
Conclusions and Translation Suggestions
The lexical and textual evidence confirms the robust usage of γραφή in the singular to denote the entire corpus of sacred writings in the New Testament. This understanding provides a significant context for the initial query concerning its similar usage in Josephus or Philo, suggesting that such an application would align with the semantic range of the term in contemporaneous Jewish and Christian discourse. For 1 Corinthians 13:10, τὸ τέλειον is unequivocally an eschatological reference, signifying the ultimate, complete state of divine presence and knowledge that will supersede the current, provisional spiritual gifts.
Translation Suggestions for 1 Corinthians 13:10:
- “But when what is complete comes, then what is partial will be abolished.”
This translation emphasizes the conceptual contrast between the state of completeness and the provisional nature of current gifts, using “abolished” to convey a strong sense of definitive cessation. - “When the perfect reality arrives, then that which is in part will be done away with.”
This rendition highlights the eschatological nature of τὸ τέλειον as an ultimate “reality” or state, while “done away with” offers a slightly less forceful but equally conclusive end to the partial. - “However, when perfection manifests, then that which is incomplete will cease.”
This version treats τὸ τέλειον as an abstract quality (“perfection”) that will become manifest, and “cease” implies a natural, expected end to the temporary.
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