word
Though rendered in many translations as “speech,” the term here is λόγος (logos), the familiar term for “word.” Its consistent translation in the previous chapter and this one helps readers to see how Paul is rhetorically anchoring his focus on “the word” of the cross (1:18) and not on himself (cf. v. 4).

witness
“Witness” gives a consistent translation of μαρτύριον (marturion; cf. 1:6), which shares the root of the term used later in the book (15:15). There Paul mentions the concept of “false witnesses” (ψευδομάρτυς; pseudomartus) alongside the act of “bearing witness” (μαρτυρέω; martureō) about something or someone. While the legal overtones of these passages may help readers connect these ideas and concepts, the consistent translation of the root provides an experience more like that of the original readers and hearers. In this context, Paul refers to the verbal witness about Christ that was proclaimed to his audience (cf. 2:1) and which was confirmed by their reception of spiritual gifts that manifest the fruit of salvation. While the witness began with the apostles, the fruit and power of it is expanded in the lives of believers even in Corinth.

word
Refer to the discussion on verse 1 above.

faith would not be
While several translations supply the verb “rest” in this verse, the controlling verb in Greek is literally “be” (ᾖ; ē). Using this kind of verb indicates that the idea of “resting” or “leaning” or “trusting” is inherent in the term “faith,” and the language of “being” somewhere then serves to indicate where someone’s faith is. Thus, the rhetoric of “being” places more emphasis on where someone’s faith is rather than what someone’s faith does. As the rest of the verse would show, Paul is concerned to contrast two places in which faith can be, namely, the wisdom of men and the power of God.

being abolished
“Being abolished” is from καταργέω (katargeō), which occurred earlier in 1:28. The people here are an illustration of what God is doing by His word—abolishing those who are of this world and rule according to fleshly wisdom.

which has been hidden
This phrase better captures the adjectival participle τὴν ἀποκεκρυμμένην (tēn apokekrummenēn). Since Paul included the article, which is understood to be modifying the main idea of wisdom in the previous clause, the phrase is accurately rendered as “which has been hidden.” Such a translation also brings out more of the passive voice behind this verbal idea. Paul is not speaking from the vantage point of an actor but from the vantage point of the wisdom itself. While God is the one who concealed this wisdom, Paul’s focus is on how the wisdom he speaks is that kind of wisdom which had been hidden from men’s minds for a time, only to be revealed later through the Spirit (v. 10). Paul knows it is a precious thing to have access to such valuable wisdom by grace (v. 12).

But
Manuscripts differ over what term appears here in the original. Some translations support γὰρ (gar) which translates to “for” (including the SBLGNT text provided above) a reading mentioned in largely reliable manuscripts (𝔓⁴⁶ B 1739 Clement, etc.). However, there is better attestation that the origial text had δέ (de) rather than γὰρ (gar) here (א A C D G P Ψ 33 81 614 Byz, etc.). Thus, this translation opts for the δέ (de) reading, translated with “but.” As Metzger notes, the γὰρ (gar) conjunction “has the appearance of being introduced by copyists,” while the conjunction δέ (de) fits Paul’s style well (see Metzger, TCGNT, 2nd ed., 481), especially in light of how he uses it elsewhere in the immediate context (cf. vv. 6, 12, 14, 15, 16). In Paul’s flow of thought, this last, contrastive reading highlights a statement-explanation structure in Paul’s argumentation using a “but…for” formula. In verses 7–8a, Paul makes a statement about the rulers of the age (“But [δέ; de] we speak God’s wisdom…which none of the rulers of this age has understood”) and then explains it in v. 8b (“for” γὰρ; gar). Similarly, in verse 10a, Paul makes a statement about genuine believers (“But [δέ; de] to us God revealed them”) and then explains it in verse 10b (“for” γὰρ; gar). Verse 9 is therefore what Paul appeals to from Scripture as he seeks to explain why some believed and others did not.

the depths of a man…the depths of God
Many translations have “the thoughts of a man.” However, the phrase references the Greek definite article τὰ (ta) in the phrase τὰ τοῦ ἀνθρώπου (ta tou anthrōpou). The nearest prior use of that Greek definite article is found in verse 10 in the phrase, “the depths of God” (τὰ βάθη τοῦ θεοῦ; ta bathē tou theou). Paul is thus referring back to the depths of God and illustrating that concept in this section. Every time the same article occurs in verses 11–14 then, it is translated as “depths” instead of “thoughts.” Furthermore, the language of “depths” is more appropriate to Paul’s point that believers have deep insights into God’s grace that it shown toward us (v. 12). In the comparison between the depths of a man and the depths of God, then, readers get an analogy that helps them appreciate the riches of what God provides to His children by His Spirit.

depths
See note above on v. 11

graciously given
Many translations read “freely given” here, but the translation “graciously given” captures the root of this term (χαρίζομαι; charizomai) which is translated as “grace” in other contexts (χάρις; charis; cf. 1 Cor 1:3). Paul makes more explicit wordplays on this root in 2 Corinthians, but even in this context his Greek readers would have heard the same Greek root repeated. Translating the root consistently in English therefore helps to give English readers much the same experience as those in the original audience and enables them to appreciate what Paul is pointing to in describing God’s gift. In this case, the term alerts readers as to how they should see the grace of God as the unifying theme under which He deals with them. As Paul says in Romans 5:2, believers in Christ stand in a realm of grace. Everything they have in Christ is theirs by grace, and all of it is given to them in a spirit of grace. What they have from God is neither given to them begrudgingly nor is it given on the basis of their merit. The translation of this term as “graciously given” in this context therefore gives readers another glimpse into that awesome and unfathomable reality.

depths
Refer to the discussion on verse 11 above. Regarding the second use of “depths” at the end of this verse, the translation appears as “spiritual depths” because the neuter plural form of the term “spiritual” (πνευματικὰ; pneumatika) ties back to the neuter plural pronoun “of which” (ἃ; ha) that began the verse. In context, this pronoun ties even farther back to the neuter plural article τὰ (ta) in verses 11–12, which, as stated above, refers back yet again to “the depths of God” in verse 10. Therefore, here in verse 13, the neuter plural form of this term is translated as “spiritual depths,” and Paul is saying that his words are speaking about the very depths of God.

depths
Refer to the discussion on verse 11 above.

examined
The term here is sometimes translated as “discerned” or “appraised,” but the English word “examined” distinguishes this term (ἀνακρίνω; anakrinō) from the word used for “discerned” elsewhere (διακρίνω; diakrinō; Matt 16:3; Heb 5:14). The term used here refers to the examination of something, often through questioning. The same term is used in Acts 17:11 to describe how the Bereans “examined” the Scriptures daily to see if Paul’s teaching was legitimate. Here in 1 Corinthians, Paul is saying that unbelievers are unable to understand the depths of the Spirit of God because they do not have the spiritual faculty necessary to “examine” such things.

examines…examined
Refer to the discussion on verse 14 above.