1Cor 12:3 | RWP | e4.org | Wherefore I give you to understand ( διο γνωριζω υμιν ). Causative idea (only in Aeschylus in old Greek) in papyri (also in sense of recognize) and N.T., from root γνω in γινωσκω , to know. Speaking in the Spirit of God ( εν πνευματ θεου λαλων ). Either sphere or instrumentality. No great distinction here between λαλεω (utter sounds) and λεγω (to say). Jesus is anathema ( αναθεμα Ιησους ). On distinction between αναθεμα (curse) and αναθημα (offering ) see discussion there. In LXX αναθημα means a thing devoted to God without being redeemed, doomed to destruction ( .; ; ). See ; .; . This blasphemous language against Jesus was mainly by the Jews ( ; ). It is even possible that Paul had once tried to make Christians say Αναθεμα Ιησους ( ). Jesus is Lord ( Κυριος Ιησους ). The term Κυριος , as we have seen, is common in the LXX for God. The Romans used it freely for the emperor in the emperor worship. "Most important of all is the early establishment of a polemical parallelism between the cult of Christ and the cult of Caesar in the application of the term Κυριος , 'lord.' The new texts have here furnished quite astonishing revelations" (Deissmann, Light from the Ancient East , p. 349). Inscriptions, ostraca, papyri apply the term to Roman emperors, particularly to Nero when Paul wrote this very letter ( ib. , p. 353f.): "One with 'Nero Kurios' quite in the manner of a formula (without article, like the 'Kurios Jesus' in ." "The battle-cries of the spirits of error and of truth contending at Corinth" (Findlay). One is reminded of the demand made by Polycarp that he say Κυριος Χαεσαρ and how each time he replied Κυριος Ιησους . He paid the penalty for his loyalty with his life. Lighthearted men today can say "Lord Jesus" in a flippant or even in an irreverent way, but no Jew or Gentile then said it who did not mean it.

‏ 1 Corinthians 12:3

Wherefore I give you to understand ( διο γνωριζω υμιν ). Causative idea (only in Aeschylus in old Greek) in papyri (also in sense of recognize) and N.T., from root γνω in γινωσκω, to know.

Speaking in the Spirit of God ( εν πνευματ θεου λαλων ). Either sphere or instrumentality. No great distinction here between λαλεω (utter sounds) and λεγω (to say).

Jesus is anathema ( αναθεμα Ιησους ). On distinction between αναθεμα (curse) and αναθημα (offering Lu 21:5) see discussion there. In LXX αναθημα means a thing devoted to God without being redeemed, doomed to destruction (Le 27:28f.; Jos 6:17; 7:12). See 1Co 16:22; Ga 1:8f.; Ro 9:3. This blasphemous language against Jesus was mainly by the Jews (Ac 13:45; 18:6). It is even possible that Paul had once tried to make Christians say Αναθεμα Ιησους (Ac 26:11).

Jesus is Lord ( Κυριος Ιησους ). The term Κυριος, as we have seen, is common in the LXX for God. The Romans used it freely for the emperor in the emperor worship. "Most important of all is the early establishment of a polemical parallelism between the cult of Christ and the cult of Caesar in the application of the term Κυριος, 'lord.' The new texts have here furnished quite astonishing revelations" (Deissmann, Light from the Ancient East, p. 349). Inscriptions, ostraca, papyri apply the term to Roman emperors, particularly to Nero when Paul wrote this very letter (ib., p. 353f.): "One with 'Nero Kurios' quite in the manner of a formula (without article, like the 'Kurios Jesus' in 1Co 12:3." "The battle-cries of the spirits of error and of truth contending at Corinth" (Findlay). One is reminded of the demand made by Polycarp that he say Κυριος Χαεσαρ and how each time he replied Κυριος Ιησους. He paid the penalty for his loyalty with his life. Lighthearted men today can say "Lord Jesus" in a flippant or even in an irreverent way, but no Jew or Gentile then said it who did not mean it.