1 Corinthians chapter 12: "Paul" contradicts his own anti-semitism

Περι δε των πνευματικων αδελφοι ου θελω υμας αγνοειν

* Concerning spiritly gifts, brothers, I do not want you to be ignorant

.

Οιδατε οτι οτε εθνη ητε προς τα ειδωλα τα αφωνα ως αν ηγεσθε απαγομενοι

* You know that when you were nations, being mute before mute idols, you might be led, being led away.

The use of εθνοι (“nations,” “goyim”) suggests that “Paul” wants his audience to believe they are no longer considered outsiders regarding Judean praxis.  It is possible that this was among the “original” parts of the letter, among which the “Judeans” and “Israel” sections were inserted.

Διο γνωριζω υμιν οτι ουδεις εν πνευματι θεου λαλων λεγει αναθεμα ιησους και ουδεις δυναται ειπειν κυριος ιησους ει μη εν πνευματι αγιω

* Therefore I give you to know that no one speaking in the spirit of God says Jesus is accursed, and no one can say Jesus is Lord if not in the holy spirit.

It would seem from this that Judean objection to conflating Jesus praxis with Judean praxis is underway.  Given that the Greco-Roman world tolerated new cults, as demonstrated by Hadrian’s successful institution of the cult of Antinous shortly after his death, it is unlikely that this was intended to refer to Greco-Roman denunciation.  This would suggest that the Jesus praxis communities have been attempting to identify themselves as being consistent and acceptable to Judean praxis, because if they had not been, there would be no need for “Paul” to instruct his community on the difference between those who say Jesus is accursed and those who do not. 

διαιρεσεις δε χαρισματων εισιν το δε αυτο πνευμα

* There are varieties of gifts, but the same Spirit;

και διαιρεσεις δισμονιων εισιν και ο αυτος κυριος

* There are varieties of services, but the same Lord;

This tells us that indeed the Greco-Roman communities who believed they had received Judean text that told them about a person named Jesus the Christ also considered themselves to be part of the Judean canon (and Temple praxis) community.  It would seem that an attempt has indeed been made to construct the Jesus communities as a sect within Judean praxis. 

This “Paul” contradictions the earlier “Paul” who suggested that Temple praxis was idol/demon worship.

και δισιρεσεις ενεργηματων εισιν ο αυτος θεος ο εωεργων τα παντα εν πασιν

* And there are varieties of activities, but it is the same God who works in all things, in each.

Εκαστω δε διδοται η φανερωσις του πνευματος προς το συμφερον

* To each is given the manifestation of the spirit for the common good.

Ω μεν γαρ δια του πνειματος διδοται λογος σοφιας αλλω δε λογος γνωσεως κατα το αυτο πνευμα

* To one is given through the Spirit a word of wisdom, and to another a word of knowledge according to the same Spirit,

“Paul” distinguishes between “wisdom,” which, presumably, was the province of the Greco-Roman, and “knowledge” which, presumably, was the province of the Judean.

ετερω πιστις εν τω αυτω πνευματι αλλω δε χαρισματα ιαματων εν τω ενι πνευματι

* To another, faith, in the same Spirit, to another gifts of healing, in the one Spirit,

αλλω δε εωεργηματα δυναμεςν αλλω δε προφητεια αλλω δε διακρισεις πνευματων ετερω γενη γλωσσων αλλω δε ερμηνεια γλωσσων

* To another working of miracles, to another prophecy, to discerning of spirits, to another various kinds of languages, to another the interpretation of languages.

Παντα δε ταυτα εωεργει το εν και το αυτο πνευμα διαιρουν ιδια εκαστω καθως βουλεται

* One and the same Spirit works all of these things, apportioning to each one as he wills.

Καθαπερ γαρ το σωμα εν εστιν και μελη πολλα εχει παντα δε τα μελη του σωματος πολλα οντα εν εστιν σωμα ουτως και ο χριστος

* As the body is one and has many members, and all the members of the body, being many, are one body, so with Christ.

Και γαρ εν ενι πνευματι υμεις παντες εις εν σωμα εβαπρισθημεν ειτε Ιουδαιοι ειτε ελληνες ειτε δουλοι ειτε ελευθεροι και παντες εν πνευμα εποτισθημεν

* We were all baptized into one body by one Spirit—Judeans or Greeks, slaves or free—and all were made to drink of one Spirit.

This also contradicts the earlier “Paul” who said Temple praxis was a form of idol/demon worship.

Και γαρ το σωμα ουκ εστιν εν μελος αλλα πολλα

* For the body is not one member but of many.

Εαν ειπη ο πους οτι ουκ ειμι χειρ ουκ ειμι εκ του σωματος ου παρα τουτο ουκ εστιν εκ του σωματος

* If the foot should say, “Because I am not a hand, I am not of the body,” not on account of this, it is not of the body.

Και εαν ειπη το ους οτι ουκ ειμι οφθαλμος ουκ ειμι εκ του σωματος ου παρα τουτο ουκ εστιν εκ του σωματος

* If the ear should say, “Because I am not an eye, I am not of the body,” not on account of this, it is not of the body.

Ει ολον το σωμα οφθαλμος που η ακοη ει ολον ακοη που η οσφρησις

* If all of the body were an eye, where is hearing? If all of the body [was] hearing, where [is] smelling?

Νυνι δε ο θεος εθετο τα μελη εν εκαστον αυτων εν τω σματι καθως  ηθελησεν

* God set the members in the body, each one of them in the body, as he desired.

Ει δε ην τα παντα εν μελος που το σωμα

* If all were one member, where is the body?

Νυν δε πολλα μελη εν δε σωμα

* Now, there are many members, however one body.

Ου δθναται δε ο οφθαλμος ειπειν τη χειρι χρειαν σου ουκ εχω η παλιν η κεφαλη τοις ποσιν χρειαν υμων ουκ εχω

* The eye is not able to say to the hand, I have no need of you, nor the head to the feet, I have no need of you.

Αλλα πολλω μαλλον τα δοκουντα μελη του σωματος ασθενεστερα υπαρχειν αναγκαια εστιν

* Rather, the parts of the body which seem to be weaker are necessary,

και α δοκουμεν ατιμοτερα ειναι του σωματος τουτοις τιμην περισσοτεραν πιεριτιθεμεν και τα ασχημονα ημων εθσχημοσυνην περισσοντεραν εχει

* Those parts of the body that we think to be less honorable we bestow more abundant honor, and our unpresentable parts are treated with more abundant decorum,

τα δε ευσχημονα ημων ου χρειαν εχει αλλα ο θεος συνεκερασεν το σωμα τω υστερουμενω περισσοτεραν δους τιμην

* And the more presentable parts do not have [need]. But God has tempered together the body, giving more abundant honor to those being deficient.

ινα μη η σχισμα εν τω σοματι αλλα το αυτο υπερ αλληλων μεριμνωσιν τα μελη

* In order there might be no division in the body, but that the members may have the same care for one another.

Και ειτε πασχει εν μελος συμπασχει παντα τα μελη ειτε δοξαζεται μελος συνχαιρει παντα τα μελη

* If one member suffers, all the members suffer with it; if one member is glorified, all rejoice with it.

υμεις δε εστε σωμα χριστου και μελη εκ μερους

* You are the body of Christ and particular members of it.

Και ους μεν εθετο ο θεος εν τη εκκλησια προτον αποστολους δευτερον προφητας τριτον διδασκαλους επειτα δυναμεις επειτα χαρισματα ιαματων αντιλημψεις κυβερνησεις γενη γλωσσων

* God set in the gathering first the ones sent out, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of languages.

Μη παντες αποστολοι μη παντες προφηται μη παντεσ διδσακαλοι μη παντες δυναμεις

 * Not all those sent out. Are all prophets? not all teachers. not all work miracles.

Μη παντες χαρισματα εχουσιν ιαματων μη παντες γλωσσαις λαλουσιν μη παντες δισρμηνευουσιν

 Not all have gifts of healing. Not all speak languages. Not all interpret.

Ζηλουτε δε τα χαρισματα τα μειζονα και ετι καθ υπερβολην οδον θμιν δεικνυμι

Desire the greater gifts. I will show you by a more surpassing way.