1 Corinthians 12

ignorant
This term has been rendered as “unaware” or “uninformed” in some translations, but this word (ἀγνοέω; agnoeō) is the word from which we get the English term “ignorant,” and this translation is consistent with various other contexts as well (cf. 2 Cor 2:11; 1 Tim 1:13). Later on in 1 Corinthians, this word is important to distinguish from another synonym (cf. refer to the discussion on 14:38), and the English word “ignore” lends itself to a clear wordplay that Paul employs there. In addition to that, there is a loose connection between ἀγνοέω (agnoeō) as “ignorant” and γνωρίζω (gnorizō) as “make known” in verse 3 (see NIDNTTE on ἀγνοέω) and thus, “ignorant” helps readers see a closer connection through the theme of knowledge. By using this word, then, Paul is trying to fill their minds with the knowledge that they need in order to leverage their gifts to the glory of God, rather than abuse them.

were being led astray
The phrase “were being led astray” captures the present tense of the Greek participle for ἀπάγω (apagō). Here, Paul uses a present tense participle to describe an action that was ongoing during a former time. In this way, he is drawing his readers in to remember what was formerly a present reality for them. This also helps to contrast what is now a wildly different present reality, namely, that an apostle of Christ is presently directing them to follow the Spirit (12:3) and the fact that God’s Spirit is Himself presently working in the lives of these believers (12:6).

workings
Translations differ on how to render the term ἐνέργημα (energēma; e.g. “effects,” “activities,” “results”), but this term carries the same root as ἐνεργέω (energeō), which is translated as “works” later in this verse. For the sake of consistency, this term has been translated as “workings,” in order to help show readers that Paul is tightly connecting his two statements even in his words. His point is that men will see a variety of spiritual workings in one another, but in and behind what they see, there is one God who is working all of it. The spiritual work in a church is therefore not ultimately the work of men, but God.

everything in everyone
The phrase “everything in everyone” provides a simple translation of the Greek phrase τὰ πάντα ἐν πᾶσιν (ta panta en pasin). This translation retains the idea of totality that would also be present in “all things in all persons,” but it avoids adding words that are not in the text (i.e., “persons”). So, by the translation “everything in everyone,” the rhetorical emphasis lands in a stronger way upon the exhaustive and all-encompassing scope of God’s work.

what is profitable
The phrase “what is profitable” translates the Greek participle form of συμφέρω (sumpherō), which, when used without a direct object, refers to something that is advantageous or profitable (cf. Abbott-Smith and BDAG on συμφέρω). Consistency in translating this term is helpful as it also appears in 1 Corinthians 6:12 and 10:23 simply as “profitable” (cf. Acts 20:20). Paul’s rhetorical focus in the term here highlights the profitable quality of the Spirit’s gifting, which serves to emphasize that every gift matters. Paul is using this term to say that the Spirit’s gifting is bestowed to each and every Christian in order to provide a benefit. For that reason, as Paul goes on to say, none can look down upon another as useless (v. 21) and thereby cause division (v. 25).

to one…to another
Paul’s intentional choice of particular words in verses 8–10 marks a clear structure for categorizing the spiritual gifts mentioned in these verses. To help English readers see this, the key terms ἕτερος (heteros; ‘another of a different kind’) and ἄλλος (allos; ‘another of similar kind’) are translated distinctly as “someone else” and “another” respectively. Ancient epistles were not written with bullet points, but Paul uses words like bullet points here for the same effect: ἕτερος (heteros) to begin a new category and ἄλλος (allos) to list more gifts within that category. See the scheme below:

Category 1 (list begun by ᾧ)
• “To one” (ᾧ) [Word of wisdom]
• “to another” (ἄλλος) [Word of knowledge]

Category 2 (new category begun by ἕτερος)
• “To someone else” (ἕτερος) [Faith]
• “to another” (ἄλλος) [Gifts of healing]
• “to another” (ἄλλος) [Workings of miracles]
• “to another” (ἄλλος) [Prophecy]
• “to another” (ἄλλος) [Distinguishing of spirits]

Category 3 (new category begun by ἕτερος)
• “To someone else” (ἕτερος) [Tongues]
• “to another” (ἄλλος) [Translation of tongues]

someone else
Refer to the discussion on verse 8 above. As the scheme there seeks to show, the phrase “someone else” translates the Greek word ἕτερος (heteros) here and in verse 10. This term pertains to being distinct from something else. This is different from the term from ἄλλος (allos), translated as “another” in verses 8, 9, and 10. Thus, ἕτερος (heteros; “someone else”) is the lead term in this section for structural change, and ἄλλος (allos; “another”) shows something related to ἕτερος (heteros). What this translation shows structurally is that miraculous gifts and workings are grouped together and gifts pertaining to service (wisdom and knowledge) are put separately. The gift of tongues itself is distinguished because it is contrasted with the gifts of service, and Paul is going to address the issue of tongues soon.

workings
The Greek verb ἐνεργέω (energeō) is rendered in this translation with “work” wherever context allows for consistency. Here, as a noun (ἐνέργημα; energēma), the word is used to refer to the accomplishment of what is worked, and thus, the most literal translation of the term here is “workings” (refer to the discussion on v. 6 above). This translation also helps readers to better understand what category of spiritual gifts this particular gift falls within. As mentioned in the note for verse 8, there are three main categories of gifts sectioned out by Paul in verses 8–10: edifying words in verse 8, spiritual power and discernment in verses 9–10a, and tongues in verse 10b. The “workings of miracles” falls within the group of gifts in verses 9–10a which is characterized by tangible works and spiritual discernment. The literal translation “workings of miracles” helps bring out the emphasis that something tangible is being accomplished, which contrasts with the gifts specifically related to speech in verse 8 (words of wisdom and knowledge) and verse 10b (tongues and translation).

translation
The term used here is ἑρμηνεία (hermēneia), from which we get the English word “hermeneutics.” While the general idea of the term refers to the interpretation of something, it is important to note that this is used specifically for the translation of linguistic communication. Therefore, “translation” better captures the nuance of this being linguistic interpretation and not simply making sense of points or conclusions or other less linguistic features. In addition to that, this rendering also helps the reader remember that the biblical sense of “tongues” refers to human languages that are already present in the world (cf. Acts 2:4–11). Such a miraculous ability to speak in a language that one does not know is strategic in God’s plan to advance the gospel to the nations (in reverse of the tower of Babel; cf. Gen 11). But because the person in view does not know the language being spoken, the presence of a “translator” would help to get the meaning of this person’s message into the common language of the congregation.

For also
Both verses 13 and 14 begin with the same Greek construction καὶ γὰρ (kai gar), which is why both phrases have now been translated so as to match in English (“for also”). With this phrase, Paul is not only explaining something behind what he has just said (“for”), but he is further adding something to his argument (“also”). To summarize his point simply, he first says that the one Spirit of God works all different gifts in the church according to His will (v. 11). He then explains that continuity of power by saying that Christ is much like a body in that regard, having many members which are yet one body (v. 12). This body metaphor is then explained (“for”) with the additional point that the Spirit of God has baptized us into one body, regardless of our diverse economic or national backgrounds (v. 13). And this point of diversity in one body is then explained in verse 14, by again leaning on the metaphor of a body and saying that a body is not comprised of one member, but many (v. 14). In verse 13, he lays the foundation of unity in spite of diversity, and in verse 14, he emphasizes diversity in light of unity (a similar flow to what appears in vv. 4–11).

For also
Refer to the discussion on verse 13 above.

appointed
“Appointed” translates the same word translated the same way later in verse 28 τίθημι (tithēmi). This brings out the connection that God appoints the members of the body with different gifts just as He desires by giving them different kinds to serve in the body.

how much more is it
Translations vary in how to render the Greek of this verse, but some choose not to carry over the phrase πολλῷ μᾶλλον (pollō mallon), which this translation brings out as “how much more is it.” Since the Greek adverb μᾶλλον (mallon) refers to something that is “more than” another, Paul is using this phrase to bring out a comparison or contrast early in this verse. In the immediate context, readers can see from verse 21 that Paul is not simply saying that the seemingly weaker members of the body are necessary (v. 22). Rather, he is saying something far more surprising: they are “more” necessary to the church body than hands or feet are to a physical body (v. 21).

we think as
The word “think” translates the Greek term δοκέω (dokeō), which refers to a personal opinion or supposition (see Abbott-Smith on δοκέω). This is the more consistent translation of the term, especially in 1 Corinthians (cf. 1 Cor 3:18; 4:9; 7:40; 8:2; 10:12; 14:37). Many times in the book, Paul takes aim at the way in which a church member thinks, and here he continues the comparison he began in verse 22 (refer to the discussion there) and says that, rather than look down upon “lesser” members of the body, they choose rather to “bestow more abundant honor.” And by modeling this frame of mind, Paul tells the believers of Corinth how to think.

Are all…
Each of these questions, starting with “Are all…”, opens with the Greek negative particle μή (mē), which, according to normal Greek usage, sets an expectation for a negative answer. This is why some translations structure the question, “All are not…are they?” However, to avoid adding words with do not appear in the Greek, the rhetorical question is simply translated with a familiar English structure. This way, nothing external is added to the text and the negative answer remains expected. Thus, the implied answer here is an obvious “no,” as Paul is emphasizing the variety of gifts which together contribute to the edification of the body. And by using this language, Paul does not begin with how the Corinthians view their situation, but he points first to the reality of the situation itself. He points to the way things are and highlights the reality of different giftings in order to help them conform their mind to God’s will in effecting that.

Do all have…
Refer to the discussion on 29 above.

translate
The Greek verb διερμηνεύω (diermeneuo) is rendered with “translate” here and in all New Testament occurrences of the term other than Luke 24:27, where it is rendered “interpret.” While both English glosses are accurate, in context with tongues and languages in 1 Corinthians 12 and 14, “translate” shows the reader a less interpretive reading and better captures the nuance of this being linguistic interpretation and not simply making sense of points or conclusions or other less linguistic features.

you earnestly desire
The Greek verb rendered as “you earnestly desire” here (ζηλοῦτε; zēloute) can be either be translated as a statement of fact or a command. In this context, it is more likely that Paul is stating the fact that the Corinthians have a wrongly placed desire to have and exercise the so-called “greater gifts.” Paul thus contrasts that with a “more excellent way,” leading into chapter 13. In other words, Paul is going to show the Corinthians the best way to function and serve within the Body of Christ.

yet
The word “yet” translates the Greek word ἔτι (eti), which can legitimately be translated as either “still” or “yet.” Here, “yet” is chosen here because it has more of a contrastive sense than “still.” Paul is intentionally making a contrast between the miraculous and sign gifts and the more excellent way he is about to explain.