Czasopisma naukowe

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„A ten, kto przylgnie do Pana, stanowi z Nim jednego Ducha” (1 Kor 6,17)
Rosłon, Wiesław J. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1965)
Aby uwyraźnić zło grzechu. Funkcja cytatu Rdz 2,24 w argumentacji tekstu 1 Kor 6,15-17
Pindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The paper includes an analysis of text 1 Cor 6,15-17 with stress put on the role of the quotation from Gen 2, 24 in the argumentation. Firstly, the borders of the text under analysis were defined (6, 15-17) and observations resulting from the usage of meaningful terms were collected. Both within the verses 6,15, and 6, 16-17 there exists a concentric symmetry; in the first case of the (a) (b) (c) (b') (a') type, while in the second, (a) (b) (a'). In verses 16-17 an essential role, from the perspective of the applied persuasion, is played by the recalled phrase from Gen 2, 24. It constitutes a point of reference in the structure of concentric symmetry (nucleum) and scripturial argument to justify impropriety of such a sexual act of a Christian with a woman, which is sinful. Contrary to the original context (Gen 2, 24) and unlike in other places of the New Tesament, where this text is referred to as well (Mt 19, 5-6, Mk 10, 7-8; Eph 5, 31), in the fragment under analysis (1 Cor 6,15-18) the recalled phrase was used to emphasize a new identification, which a Christian acquires, when, through a sexual act, he unites with a woman in an adulterous way.
Bałwochwałstwo w Nowym Testamencie
Hergesel, Tomasz; Szlachta, Ewa (Papieski Fakultet Teologiczny we Wrocławiu, 2005)
From the times of Abraham God is our Father and only He guides us to salvation. Even in the moments of despair or of our departing away from the road of Truth God is always near us. However, man of the Old and the New Testament often left God and turned to idols. A man of our time does the same. However, God is patient and He does not turn away from His infinite love for His children, but corrects them. Paul steps out against idolatry in a special way. For him idolatry is the cause of moral decline. The problem of idolatry appears also in the Book of Revelation. The idolatry blinds every man and contributes to the loss of the hierarchy of values. There is a continuous choice between true God and idols waiting for our weaknesses.
Charyzmaty i ich dawca według 1Kor 12-14
Chłąd, Stanisław (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1985)
C'est Dieu qui confère les charismes, c.-à-d. les manifestations de l’Esprit (12,7), par, selon, et dans (dia, kata, en, en; 12,8.8.9.9) l’Esprit en vue du bien (cummun, mais aussi privé; cf. 14,4). Les charismes, donnés par Dieu, sont ensuite distribués (12,11) par l’Esprit qui est montré comme une personne: il opère „en particulier comme il veut” (12,11). On découvre le sens technique ou presque technique du terme charisma dans 12,4.31, tandis que le sens limité à cause du contexte dans 12,9.28.30. Le trait principale du sens technique est la diversité des charismes. Ce sont des dons spéciaux qui n’appartiennent pas aux grâces nécessaires a chaque chrétien. Un autre trait, corrélatif, est une distinction entre les charismes et les vertus, notamment entre les charismes et la charité (nommée hodos, la voie; 12,31) sans exclure leurs rapports réciproques. Dans un sens, ou dans un autre, il existe un rapport étroit entre les charismes et la grâce. Si nous comprenons par le terme pneumatika (12,1; 14,1) les faits „spirituels”, ils ont deux aspects: 1) un rapport avec l’Esprit Saint; 2) ils se manifestent comme les phénemènes provenants d’une impulsion mistérieuse et ils produisent une grande impression. Selon 12,4.7-11 tous les charismes son „spirituels” dans le sens d’un rapport avec l’Esprit Saint, mais pas nécessairement dans le second sens. L’équivalence n’y est pas complète. Les charismata aussi bien que les pneumatika peuvent être liés avec l’esprit (nous) ou non (p. ex. la glossolalie). Par contre, si nous comprenons par le terme pneumatika les personnes spirituelles, alors selon 12,3b tous les croyants sont pneumatikoi, parce que tous disent „Jésus est Seigneur”. L’extension de la signification du terme „charisme” est moins vaste non seulement que celle des „spirituels”, mais aussi que celle des ministères et des opérations (12,4-6). Les ministères - positions („Dieu a posć dans l’Eglise...”) énumérés au début de la liste de 12,28 structurent l’Eglise, qui est le corp structuré par Dieu (12,12-27), tandis que les charismes ne le font pas. Paul n’avait donc pas une idée purement „charismatique” des ministères. D’autre part, même s’ils sont différents d’autres positions (de celles énumérées sans adjectifs numéraux ordinaux), il n’y aucune opposition. Tous les ministères, opérations et dons son égalment „posés” par Dieu „dans l’Eglise”. On ne peut pas opposer les ministères - offices aux charismes.
Ciało dla Pana, a Pan dla ciała (1 Kor 6, 13). Przyczynek do teologii ciała ludzkiego
Kozakiewicz, Stanisław (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2015)
In these times more attention is concerned with the human body. It can be observed how human body cult is growing strongly, often detached from the real love. In this way the specific degradation of dignity of the human being follows, and narrowing of ontology as well as reduction of the human existence to the only earthy matters takes place. In some circles of the contemporary, secular Europe, some centres are developing where cult of the human body as well as the focus on bodily matters are main activities. Not to deepen the destructive process regarding the understanding of the human being and its’ body, the urgent matter is the development and propagation of Christian science concerned with the human body matters. The human being and its body cannot be depleted from what is regarded as his/her mystery and a kind of sacrum which in God has its source. Therefore the truth concerned with the creation of the man according to the God’s image and the truth about this similarity should be constantly deepened and made more public. The reason for it is because the man is the God’s image not only because of his/her spirituality but also because of his/her body. The human being belongs entirely to the God. Positive and true socialization of the human body will ensure integral view on a human being. The theology of the human body was an important part of the blessed John Paul II teachings. The theological option enables consideration of the man in his/her entire dimension. Therefore the theological understanding of what is the human body and his/her bodily matters are closely related to the theology of the human love. This work can be regarded as only signaling many aspects of the Christian understanding of the human body.
Głoszenie Ewangelii jako charyzmat
Jagła, Paweł (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2018)
Św. Paweł nie tylko za charyzmaty uważał te dary, które wymienił w katalogach, ale także uznawał głoszenie Ewangelii za dar Ducha Świętego. Już w 1 Tes udowadnia, że głoszenie Ewangelii jest charyzmatem, ponieważ pochodzi od Ducha Świętego27. Myśl ta zawarta jest także w Rz, gdzie Apostoł przedstawia głoszenie Ewangelii jako służbę. Charyzmat ten ukazuje się również jako przeznaczony dla wspólnoty. Św. Paweł pisze o tym w Ga 1,6-12. Głoszenie Ewangelii jest także darem Ducha, ponieważ ten, który został obdarzony tym darem jest przynaglony, aby się nim dzielić (Ga 1,6-12). To kolejne podobieństwo z katalogami charyzmatów. Wreszcie głoszenie Ewangelii jest darmowe. Nikt nie może zasłużyć sobie na ten charyzmat, ani go kupić (2 Kor 11,7).
Granice wolności w odniesieniu do ciała według 1 Kor 6,12-14
Pindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
In the closed and coherent unit of argumentation under analysis (I Cor. 6, 12-14) freedom in relation to using one's body must be understood as the freedom of a person to keep oneself against all types of enslavement (cf. 6, 12), but also as such surrendering to Christ, in which He is the disposer of the person, including his/her body as the integral part. An anthropological reason of the error of addressees of Paul's argumentation is their incorrect reference to human body, a deeper theological reason – the lack of consequence between faith and its moral implications. In his moral teaching the Apostle Paul invariably – as seen in the fragment under analysis – refers to the preached kerygma and its basic subject matter, simultaneously, however, his argumentation reveals an ability for good analysis of the message carried by the words used in the circles for which he addresses his reasoning.
Jedno jest ciało, choć składa się z wielu członków (1 Kor 12, 12). Troska Pawła o jedność Ciała Chrystusa – Kościoła
Korona, Sławomir (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Apostle Paul understands that creating communities of believers by him are deeply ingrained by Jesus Christ in God. The Unity of the Church is based on foundation which is Jesus Christ. Jesus Himself, through baptism, unites believers with Him, but also creates unity of all christened people. The unity based on such foundation cannot have even one scratch of division, because this unity comes from God, which Christ donates to Him. Lack of understanding of the essence of baptism leads to divisions in communities, and one should oppose this, because it is not baptism that creates community, but God Himself in Jesus Christ. This is wisdom, which gives salvation to people, and based on the wisdom of the Cross, which next recognizes redemptive acting of God. Just recognition of the wisdom of the Cross causes true identification of the christened. It is not about eloquence of those who preach, but making believers aware that since the moment of baptism, believers build community, which creates unity with Christ and among each other as well. Believers, transforming into Christ, become the ones who they accept in their lives, because the position of slaves believers become children o God. The foundation of unity is God, who is a source of Christ’s reign, while through believing they create unity thanks to immersing in Christ, and through Christ in God. Such community not only create unity on spiritual ground, but this unity must be expressed in a concrete way through specific signs of brotherly love towards community. Just right understanding of collect, as remedy of both material and spiritual needs allows to perceive that material support demonstrates and implements the unity of believers at the same time.
Jednocząca moc Słowa Bożego w perspektywie Kościoła jako communio
Siwecki, Leon (Arcybiskupie Wyższe Seminarium Duchowne w Szczecinie, 2003)
La forza unificante della Parola di Dio nella prospettiva della Chiesa come communio Alcune ricorrenze neotestamentarie della nozione di koinonia ci permettono di constatare come l’idea dominante sia quella di partecipazione ad uno stesso bene, di possesso comune di una medesima realtà. Significando la partecipazione accordata da Dio in Cristo per mezzo dello Spirito al suo amore e alla sua vita e al tempo stesso la relazione che si determina fra tutti i cristiani in forza del dono divino, essa rivela la natura profonda della Chiesa stessa. Tale realtà comunionale è da comprendere, secondo le indicazioni che emergono dal Nuovo Testamento, in stretto rapporto con la Parola annunciata e accolta nella fede. Uno sguardo alla testimonianza biblica sulla Parola di Dio ci porta a cogliere la sua concezione contemporaneamente soteriologica, missionaria ed ecclesiologica. L’annuncio è elemento essenziale alla nascita, sviluppo e permanere della Chiesa poiché per suo mezzo la comunità viene convocata, viene resa possibile la fede nel Signore, vengono condotti i credenti al battesimo e in esso incorporati alla comunità. Si può affermare che prima di essere una comunità eucaristica e battesimale, la Chiesa dev’essere comunità evangelica, cioè convocata dalla Parola di Dio. E noto come la Chiesa con il Vaticano II approfondisca e rinnovi la sua comprensione della Parola di Dio. Si deve ricordare che questo rinnovamento ha la sua preistoria nel movimento biblico, patristico e liturgico, oltre all’interesse ecumenico. L’approfondita comprensione della Parola avviene prima di tutto, però non esclusivamente, nella costituzione dogmatica sulla divina rivelazione, la Dei Verbum. E sufficiente leggere i primi numeri della costituzione per prendere coscienza dello spostamento operato dal Vatican um II nell’affrontare il tema della rivelazione. Da una comprensione tendente a sottolineare la dimensione dottrinale, si passa all’accentuazione della rivelazione divina quale evento dell’automanifestazione salvifica di Dio in Cristo (DV 2-4). Si parla della rivelazione divina e della sua trasmissione, privilegiando, sia in rapporto al suo contenuto che al suo fine, la dimensione personale. Nel considerare la centralità della Scrittura nella Chiesa, il Vaticano II parla di un’identica venerazione che è riservata alla Scrittura e al Corpo eucaristico del Signore (DV 21). Tale affermazione viene sottolineata ed esplicitata attraverso il ricorso all’immagine delle due mense. Cristo è presente nella sua Parola, giacché è lui che parla quando nella Chiesa si legge la sacra Scrittura (SC 7). La costituzione Dei Verbum vede la Parola di Dio e conseguentemente la Scrittura come realtà dispensatrice di grazia. La Scrittura non ha solo una funzione conoscitiva. Possiede una valenza dinamica. Per la potenza dello Spirito, è nutrimento della fede, forza efficace di salvezza. Nella Dei Verbum vi è una comprensione della Scrittura come fonte di vita per la Chiesa e per il credente. Dai testi conciliari emerge una seconda serie di indicazioni. Esse riguardano la valenza ecclesiologica che riveste l’annuncio della Parola di Dio da parte della Chiesa. Nella costituzione Lumen Gentium si accenna soprattutto all’annuncio apostolico e al dovere che compete alla Chiesa di annunciare il Vangelo. Parlando della missione affidata agli apostoli dal Cristo di far discepole tutte le genti, si afferma che questi radunarono la Chiesa universale mediante la predicazione del Vangelo, accompagnata dall’azione dello Spirito. Il vangelo è perenne principio della sua intera vita (LG 19, 20). Alla luce dell’insegnamento conciliare e post-conciliare si può parlare di una dimensione al tempo stesso dinamica ed ecclesiologica della Parola di Dio I due aspetti sono intimamente connessi. La Chiesa, infatti, è la comunità di coloro che sono stati rigenerati dalla Parola viva di Dio. Da essa riceve nutrimento per la sua vita e per suo mezzo è madre poiché con la predicazione e il battesimo genera a vita nuova e immortale i figli, concepiti per opera dello Spirito Santo e nati da Dio (LG 64). Infine, occorre sottolineare che la Chiesa deve la sua esistenza alla Parola di Dio, è creatura verbi. Al tempo stesso è serva della Parola di Dio che le è donata nella Scrittura e nella tradizione. In quanto tale è anche ministra verbi. Si deve ricoradre che l’unità della Chiesa si realizza nella comunione e nell’annuncio della Parola.
Jednostki literackie i teologiczne w 1 Kor 8, 6
Langkammer, Hugolin (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1968)
„Kobiety [...] mają być poddane, jak to Prawo nakazuje” (1 Kor 14, 34). Krytyka feministycznej lektury Ef 5, 21-33
Rambiert-Kwaśniewska, Anna (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)
The aim of the presented text is to question the fem inist re-interpretation of Ef 5,21-33, the so-called Christian Haustafeln („household codes”). It is one of the texts by St Paul, on the basis of which the Apostle is being accused of misogynism. In particular parts of the article, we have tried to rebut these accusations, and at the same time highlight pro-female aspects of his activity. The Apostle was presented as a modern leader of his times who fights with the low status of the women, and even appoints women as his collaborators during his missionary journeys. The aims were reached on the basis of examining the structure of the fragm ent and analysing the meaning of two Greek words: άγαπάω and ύποτάσσω. Furthermore, the pericope was interpreted in its social and cultural context of late-Hellenic and early-Roman era, depicted by epigraphic, papyrologie and literary examples of strong women emancipation, reflected in greater freedom in the eyes of the law, getting married for love and weakening the patriarchal family model.
Odtwarzanie poetyckiej struktury 1 Kor 1,17-2, 2 Studium tekstu i komentarz
Bailey, K. E. (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
Paul of Tarsus has been called „artisan, scholar, traveller, leader of men”, and above all, but rarely if at all, poet. In this study we intend to demonstrate that Paul is in fact a highly skilled poet and that this aspect of his genius is brilliantly demonstrated in 1 Cor 1,17 - II, 2 which is a single poem whit a number of editorial comments and changes which fall into five types. These comments and changes can be clearly identified because of the precise nature of poetic from which the text preserves intact. The poetic from is here seen as new evidence for a wide range of questions relating to the text and its interpretation, it will be suggested that St. Paul is most probably the author of some of the editorial expansions and, if so, he is re-using older material. The overall structure of the poem will be examined first and then the individual sections. The editorial changes will be discussed as they occur. Finally, some summary of the significance of the poetic from will be attempted.
Przeciwnicy Pawłowej doktryny o zmartwychwstaniu w gminie korynckiej
Posadzy, Andrzej (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2007)
La produzione esegetica del Novecento ha offerto numerosi tentativi di descrivere e capire una delle più interessanti problemi sorti nella comunità do Corinto. I problema riguarda i cosiddetti negatori della risurrezione. Paolo nella sua Lettera scrive, che «alcuni» cristiani di Acaia non credono nella risurrezione dei morti (cfr. 1Cor 15,12). Ce ampio consenso nel ritenere, che la negazione della risurrezione è l’effetto dell’errore nel capire le parole dell’Apostolo. Fra le diverse ipotesi di soluzione proposte nel secolo scorso, due, in particolare, hanno trovato numerosi adepti in ambito accademico. Prima partiva dall’ipotesi gnostica, l’altra riguardava la filosofia di Filone e tradizione giudeo-alessandrina. Articolo qui presentato ha dato ampio spazio all’ipotesi gnostica, seguendo anche l’esposizione dell’ipotesi dell’«escatologia realizzata», dal momento che essa presenta numerosi tratti in comune con quella gnostica. Il lavoro si è occupato anche della teoria «filoniana». E stato presentato il problema dei rapporti tra il pensiero paolino e quello filoniano. Specialmente per quanto riguarda il sorprendente parallelismo terminologico con l’antitesi «uomo terreno» — «uomo celeste», introdotto da Paolo in 1Cor 15,45-47.
Przyczynek do dyskusji na temat powstania 1 Kor na wiosnę
Rakocy, Waldemar (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)
The contribution undertakes the problem of the season of the year, when St Paul wrote 1 Cor. Among the authors the opinion prevails that it was in the spring months. The author of the article first analyses the events that happened between 1 Cor and the probable leaving Ephesus by Paul (cf. 16, 8); then – how long they lasted: the sea voyage between Ephesus and Corinth that he had to go on a few times. This leads to the conclusion that the hypothesis of “spring” is possible only if the Apostle left Ephesus later than on the feast of Quinquagesima. Besides this the author of the article gives two reasons why 1 Cor must have been written in the autumn of the last but one calendar year of Paul’s stay in Ephesus. The first of them is based on an analysis of the course of collection for the poor in Jerusalem, whose beginning is shown in 1 Cor 16, 1-3. The second reason follows from an analysis of the Apostle’s plans in 16, 8-9, which text is an explanation why the stay in Ephesus was prolonged; under different circumstances he would leave the town sooner.
Retoryka Pawła w świetle Listów do Koryntian
Pindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
The article treats of Paul's possible knowledge of Greek and Roman rhetoric on the basis of the text of two epistles to the Corinthians. Thus, the fragments which relate to the Apostle's way of delivering his message as well as expressions and terms which might reveal his conceivable study of rhetoric were analysed (έν πειθίς, άπόδειξις, ίδιώτης τώ λόγω, ό λόγος έξουθενημένος). Finally, selected opinions (from the Fathers of the Church to the present ones) relating to Paul's possible knowledge of rhetoric, and consequently, the usefulness of its usage with regard to his epistles were supplied. There is no indication that Saul from Tarsus ever attended a rhetors' school or directly studied any rhetoric coursebook of his age. The ability to persuade, shown in his epistles, arises from his knowledge of Septuagint. It can be traced to a formation characteristic of a synagogue and can also be explained by a wide contact with Hellenistic culture, greatly imbued at that time with popularised rhetoric.
Retoryka w Pierwszym Liście św. Pawła do Koryntian
Czerski, Janusz (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2003)
Teologiczne znaczenie wyrażenia nyni de w korespondencji św. Pawła z Koryntianami
Rambiert-Kwaśniewska, Anna (Katolicki Uniwersytet Lubelski Jana Pawła II, 2018)
Human communication, though based mainly on nouns, verbs, and adjectives, would not be precise without minor parts of speech such as adverbs, conjunctions, and particles. In the presented article, the author considered the adverb nyni strengthened by the particle de. Based on five fragments from the epistles to the Corinthians (1 Cor 12:18; 13:13; 15:20; 2 Cor 8:11.22), the meanings of the nyni de were shown. First, assisted by the Greek dictionaries and lexicons, the author examined the proposals of the interpretation of the expression. On the basis of extra-biblical and biblical literature as well as Hellenistic papyri, lexicographers made a clear distinction between its temporal and logical meaning. According to the author, the mentioned distinction is far too radical because, in Paul’s correspondence with the Corinthians, both temporal and logical meanings are present, even in the passages where the notion of time is weaker (1 Cor 13:13; 15:20).
Zamysły oraz zaangażowanie się Ojca i Jego Ducha: o chrześcijańskie rozumienie przeznaczenia
Misztal, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
«Et Celui qui nous a faits pour cela même, c'est Dieu, qui nous a donné les arrhes de l'Esprit'» (2 Co 5, 5). Ces paroles de St Paul Apôtre constituent une bonne introduction au thème: les desseins et l'engagement du Père et de son Esprit: vers la compréhension chrétienne de la prédestination. 2 Co 5, 5 avec son contexte montrent Dieu le Père comme Celui qui prend très activement part à l'oeuvre du salut. Il l'a non seulement initiée mais d'une manière progressive et avant tout efficace II assure sa complète réalisation. Le Père a ses projets et II les réalise. Dans 2 Co 5, 5 St Paul parle aussi du Saint-Esprit. Il a été donné par le Père. Pour exprimer sa compréhension de la présence et du rôle de l'Esprit St Paul utilise le mot άρραβών qu'on peut traduire par arrhes. De cette façon le Saint-Esprit se présente comme Celui qui garantie la réussite de l'oeuvre de la créationrédemption, comme Celui qui unit dans quelque mesure la vie terrestre des chrétiens et l'étemelle plénitude de la vie. Voilà quelques des points constitutifs de la spiritualité chrétienne d'après St Paul Apôtre. Cette spiritualité met ensemble l'expérience et l'espérance concernant Dieu comme Celui qui aime, qui est fidèle et très soucieux du bien de ceux qui ont besoin du salut. Étant vécue, confiante de l'avenir, cette spiritualité est valide, raisonable, elle veut être confiée, transmise aux suivantes personnes.
Żona zbawiająca męża (1 Kor 7,16)?
Muszytowska, Dorota (Katolicki Uniwersytet Lubelski Jana Pawła II, 2011)
The question "How do you know, wife, whether you will save your husband?" (1 Cor 7:16) closes the so called ‘Paul's marriage privileges’ running in the preceding verses of 1 Cor 7. The issue expressed with a question mark refers to mixed marriages. The present essay aims to explore this already much harvested text from a new exegetical perspective. In the first part, the socio-religious context of the audience in the 1 Corinthians is exposed: the background of their beliefs and dilemmas concerning marriage. In the second part, the issues of the married women position in Judaism and in the Greco-Roman culture of the period are explored. The last step of the investigation is the analysis (mainly rhetorical) of Paul's argumentation in 1 Cor 7:16 in the context of 1 Cor 7:12-16. The final conclusion is that a Christian wife (as well as a Christian husband) cannot save her spouse because, according to Paul's argumentation in the passage, the responsibility for believers' salvation belongs solely to Christ. Nevertheless, a Christian wife can sanctify her husband.
πρός νουθεσίαν ήμών – „Ku pouczeniu nas”: Pawłowa typologiczna interpretacja eksodusu w 1 Kor 10, 1-11
Filipič, Mirjana (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
Nell'articolo viene sviluppata la ricerca del metodo tipologico di Paolo, usato nel 1 Cor 10, 1-11 e sulla base di essa viene sottolineata la sua originalità nella presentazione degli eventi del primo esodo. Dopo la presentazione della triplice struttura del testo (esempio storico, motivazione dell'esempio, ammonimento) viene mostrata la dinamica interiore del brano, nella quale domina il rapporto tra „padri nostri” (tutti, alcuni di loro) e cristiani di Corinto. Si compara la situazione della generazione nel deserto con quella del Corinto attuale nello stato di desiderare le cose cattive dopo aver sperimentato le grandi opere di Dio. La reazione punitiva di Dio sulla generazione degli Israeliti nel deserto viene espressa come ammonizione per i cristiani di Corinto, per i qualiè arrivata la fine dei tempi. In tutto questo Paolo predispone la classica typologia degli eventi di Dio nel deserto con i sacramenti del Battesimo e dell'Eucaristia, ma non la sviluppa. L'aspetto metodologico di Paolo viene mostrato nel parallelismo tra i versetti 6 e 11, nei quali la parola τύπος rappresenta il concetto di relazione che trova il suo vero significato solo nell'applicazione alla situazione concreta. Se τύπος si basa sugli avvenimenti storici, l'insegnamento è legato alla parola scritta, compresa nel suo senso pieno, escatologico. Nell'esperienza positiva di Dio nel deserto (v. 1 b-5) viene sviluppato l'aspetto cristologico. L'esperienza negativa (v. 7-10) si basa sul citato di Es 32, 6, che nell'interpretazione originaria di Paolo sottolinea il cambiamento dello stato interiore del popolo, a causa del quale Dio non si compiace con loro (v. 6). Origine di questo cambiamento rappresenta il desiderio delle cose cattive, che diventa anche la più profonda ragione per l'ammonimento dei cristiani di Corinto.

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