1 Corinthians 2:13

An Exegetical Examination of 1 Corinthians 2:13: Punctuation and the Interpretation of πνευματικοῖς πνευματικὰ συνκρίνοντες

This exegetical study of An Exegetical Examination of 1 Corinthians 2:13: Punctuation and the Interpretation of πνευματικοῖς πνευματικὰ συνκρίνοντες is based on a b-greek discussion from May 10th, 2013. The initial inquiry focused on the naturalness of placing a comma after πνευματικοῖς in 1 Corinthians 2:13, proposing that such punctuation might create a more symmetric comparative statement between “words taught by human wisdom” and “spiritual words taught by the Spirit.”

The primary exegetical issue revolves around the grammatical function and proper parsing of the dative plural πνευματικοῖς, particularly its relationship to the participle συνκρίνοντες. Different placements of punctuation (or lack thereof) fundamentally alter whether πνευματικοῖς functions as an instrumental dative with συνκρίνοντες (“comparing spiritual things with spiritual things/persons”), or if it concludes the preceding clause (“through spiritual [things/gifts/words] taught by the Spirit”), thereby leaving συνκρίνοντες to operate on its own with the accusative πνευματικά. This dilemma directly impacts the meaning of συνκρίνοντες, oscillating between “to combine/compare” and “to interpret/explain,” a distinction that major English translations reflect.

ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλ’ ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συνκρίνοντες. (Nestle 1904)

Key differences with SBLGNT (2010):

• The SBLGNT (2010) text for 1 Corinthians 2:13 is identical to the Nestle 1904 edition: ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλ’ ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συνκρίνοντες.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

The textual tradition for 1 Corinthians 2:13 is remarkably stable. The NA28 (Novum Testamentum Graece, 28th edition) presents the same Greek text as Nestle 1904 and SBLGNT 2010, indicating no significant manuscript variants that would alter the meaning or structure of this verse. Thus, the exegetical challenge lies in grammatical interpretation rather than textual reconstruction.

Lexical analysis of key terms provides crucial insight:

• διδακτοῖς (διδακτός): From διδάσκω (to teach), meaning “taught,” “learned.” In this context, it describes the nature of the “words” (implied λόγοις) or “things” (implied πράγμασιν) being conveyed. BDAG defines it as “that which has been taught, taught.”
• πνευματικοῖς (πνευματικός): An adjective meaning “spiritual,” “pertaining to the Spirit,” or “endowed with the Spirit.” It can be masculine plural, referring to spiritual persons, or neuter plural, referring to spiritual things/truths/gifts. BDAG details its usage as “pertaining to the Spirit or that which belongs to or is characteristic of the Spirit.” Its gender and number are crucial for understanding its function in the clause.
• συνκρίνοντες (συγκρίνω): The present active participle of συγκρίνω, a verb with a rich semantic range that is central to the exegetical debate. BDAG provides several relevant meanings:
  1. “to bring things together so as to form a unit, combine” (e.g., Epicharmus et al.; Pla.; Aristot.). For 1 Cor 2:13, this could mean “giving spiritual truth a spiritual form” (Goodspeed, Lightfoot, BWeiss, Bousset) if πνευματικοῖς is neuter.
  2. “to clarify on the basis of a compatible relationship, explain, interpret” (e.g., Polyb.; Gen 40:8, 16, 22; 41:12f, 15; Da 5:12 Theod.; JosAs 4:14). For 1 Cor 2:13, this could mean “interpreting spiritual truths to those who possess the Spirit” if πνευματικοῖς is masculine (NRSV text, P. Schmiedel, Heinrici, J. Sickenberger).

  The presence of both meanings for this specific verse in BDAG highlights the ambiguity inherent in the text without clear punctuation in the Greek. The dative πνευματικοῖς can thus be understood as instrumental (“by/with spiritual things/persons”) or dative of recipient (“to spiritual persons”).

Translation Variants with Grammatical & Rhetorical Analysis

The placement of the comma, or the interpretive decision regarding the structure, leads to distinct translation approaches:

1. Traditional Reading: Comma before πνευματικοῖς.
   
   Grammar: In this reading, πνευματικοῖς functions as an instrumental dative directly with συνκρίνοντες. The structure is often understood as a dative of means or comparison: “comparing spiritual things with spiritual (things/persons).” This assumes πνευματικοῖς is either neuter plural (spiritual things, doctrines) or masculine plural (spiritual persons, those who possess the Spirit). The participle συνκρίνοντες then takes its primary meaning of “comparing” or “combining.” The phrases ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις and ἐν διδακτοῖς πνεύματος delineate the *source* of the teaching (human vs. Spirit), while the final clause describes *how* this spiritual teaching is handled.
   
   Rhetoric: This creates a strong rhetorical contrast between human wisdom and divine wisdom, emphasizing that spiritual truths must be understood through a spiritual lens, not a worldly one. It highlights the distinct methodology of conveying divine revelation.
   
   Example translations: NASB (“combining spiritual thoughts with spiritual thoughts”), ESV (“interpreting spiritual truths to those who are spiritual”).

2. Alternative Reading: Comma after πνευματικοῖς.
   
   Grammar: If a comma is placed after πνευματικοῖς, it suggests that πνευματικοῖς belongs to the preceding phrase, potentially as an appositive or further specification to διδακτοῖς πνεύματος, e.g., “through spiritual [words] taught by the Spirit, namely spiritual [things/gifts].” This would leave πνευματικὰ συνκρίνοντες as an independent participial clause. For this to be grammatically valid, συνκρίνοντες would need to take the accusative πνευματικά directly without a dative, meaning “interpreting spiritual things” or “explaining spiritual matters.” This aligns with BDAG’s third definition of συγκρίνω.
   
   Rhetoric: This reading would simplify the final clause to focus solely on the *act* of interpretation of spiritual matters, potentially emphasizing the clarity and accessibility of divine truth once it is taught by the Spirit. It maintains the core contrast of sources of wisdom but shifts the emphasis on the method in the final clause.
   
   Example translations: NIV (“explaining spiritual realities with spiritual language”), WEB (“explaining spiritual things to spiritual men”).

The analysis from the original discussion notes that ESV and NIV *seem* to allow συνκρίνοντες without a dative (interpreting/explaining), while NASB and WEB *seem* to require the dative for “comparing/combining.” This observation underscores the semantic flexibility of συγκρίνω and its impact on translation.

Conclusions and Translation Suggestions

Given the textual stability and the lexical ambiguity of συγκρίνω, the primary exegetical challenge in 1 Corinthians 2:13 remains the grammatical function of πνευματικοῖς. The traditional understanding, supported by the majority of scholarship and BDAG’s primary interpretations, leans towards πνευματικοῖς as an instrumental dative with συνκρίνοντες, resulting in a sense of “comparing” or “interpreting with reference to.” While the idea of πνευματικοῖς belonging to the previous clause is grammatically plausible, it often requires a specific interpretive choice for συγκρίνω as “to interpret.” The strongest argument against separating πνευματικοῖς from συνκρίνοντες is the natural semantic fit (“comparing spiritual with spiritual”), unless the phrase πνεύματος πνευματικοῖς were a known idiomatic expression.

Here are three suggested translations, reflecting different exegetical emphases:

1. We speak these things not in words taught by human wisdom, but in words taught by the Spirit, comparing spiritual things with spiritual.
   This translation favors the “combining/comparing” sense of συγκρίνω, understanding πνευματικοῖς as an instrumental dative (neuter) indicating the standard or means of comparison. It highlights the necessity of using spiritual categories to understand spiritual truths.
2. We speak these things not in words taught by human wisdom, but in words taught by the Spirit, interpreting spiritual truths for spiritual people.
   This option emphasizes the “interpreting/explaining” sense of συγκρίνω, with πνευματικοῖς understood as a dative of recipient (masculine), indicating the audience. It underscores the role of the Spirit in enabling believers to comprehend divine revelation.
3. We speak these things not in words taught by human wisdom, but in spiritual words taught by the Spirit, explaining spiritual matters.
   This translation explores the possibility that πνευματικοῖς concludes the preceding clause (“spiritual words taught by the Spirit”), and συγκρίνοντες then acts as an independent participle taking the “interpreting” sense. It shifts the focus of the dative from the act of comparison/interpretation to the nature of the Spirit’s teaching itself.