it was not in the original text (Metzger 1994:482–83).
216. Stumpff 1964:2.881–82. In a political sense, see Welborn 1987b:87, and more generally, Malina 2001:108–33.
217. Winter 2001:41.
218. On teaching with agricultural language, see Plutarch Mor. 1.2B–C; Philo Spec. Leg. 2.29; Quintilian Inst. 2.4.8–9; Dutch 2005:255–60. For possible OT allusions here, see Williams 2001:237–55; Lang 1994:50; Ciampa/Rosner 2010:151, though none seem essential for Paul’s interpretation.
219. Schnabel 2006:191, rightly stresses the contextual nuance for διάκονοι as servants/slaves rather than ministers or deacons.
220. Cf. Philo Det. 34; Winter 2001:39.
221. Cf. Hays 1997:52–53.
222. Rightly, Mihaila 2009:198.
223. Williams 2001:258–60, associates Isa 3:3 (σοφὸν ἀρχιτέκτονα) with 1 Cor 3:10, but Isaiah declares that God will take away such a person from Judea in divine judgment, which is not how Paul presents himself.
224. See Inkelaar 2011:284–85.
225. Shanor 1988:461–71; Watson, 1992:35. Bitner 2015b:212–24 relates this building to construction politics.
226. See Schrage 1991:1.298; Garland 2003:115.
227. E.g., Ker 2000:89; Smit 2002:242. Bitner 2015b:265–71, combining indefinite pronouns in this text, suggests this is Crispus, Apollos’s alleged advocate. Barrett 1968:91, believes Cephas’s party is in view.
228. See further, Oropeza 2012a:100.
229. See Mihaila 2009:201.
230. Cf. Kuck 1992:177.
231. See further Arzt-Grabner et al. 2006:151.
232. Bullinger 1898:141.
233. Kirk 2012:549, 552.
234. On another community as both plantation and holy place, see Qumran (1QS 8.5–8); Frayer-Griggs 2013b:522; cf. Hogeterp 2006:330–31.
235. Kirk 2012:554, 556–57.
236. Terms such as “temple,” “day,” burning, and associating the righteous with precious materials and wicked with flammable products, make Malachi a possible informant to Paul’s words. cf. Proctor 1993:11–13; Frayer-Griggs 2013b:523–24; Williams 2001:264–65, 269–72.
237. E.g., 1 En. 91.9–11; T. Zeb. 10.3; 4 Macc 12:12; Matt 3:12; Mark 9:48; 2 Pet 3:7.
238. In 3:15 ζημιόω can refer to punishment or suffering loss. Given the reward in 3:14, the latter is preferred (Yinger 1999:218–19).
239. Contrast Oberholtzer 1988:326. See further, Oropeza 8/2016.
240. In this apocalyptic context, σῴζω does not merely mean escape, as though fleeing from a burning house. The person is saved from divine wrath and final condemnation (1:18; 5:5; 9:22; 15:2; 2 Cor 2:15; Rom 5:9).
241. On Paul’s concept “in vain,” see Oropeza 2009:148.
242. Philo similarly mentions Jews who assimilate and abandon their religious traditions to gain social prominence in foreign lands (Jos. 254); his nephew Tiberius Julius Alexander exemplifies such apostasy (Josephus Ant. 20.100).
243. On eschatological loss of honor, see 1 En. 50.1–5; Herms 2006:187–210.
244. E.g., Isa 40:10; L.A.B. 64.7; Plato Rep. 10.613B; Plutarch Mor 943C–D; Kuck 1992:143–44, 233–34; cf. 169.
245. Wendland 1946:23; Yinger 1999:213.
246. Although this purification is sometimes understood as purgatory (see Gregory the Great, Dial. 4.39; Montague 2011:76), it refers to an event taking place at Christ’s return, not a postmortem state between heaven and hell (Frayer-Griggs 2013b:526).
247 “By fire” (“ἐν πυρὶ” 3:13) and “as through fire” (“ὡς διὰ πυρός” 3:15) should probably be understood in an instrumental sense. Notice BDAG 1103, regarding “as” (ὡς): “marking the manner in which someth. Proceeds . . . corresponding to οὕτως=‘so, in such a way’ . . . as (one, in an attempt to save oneself, must go) through fire (and therefore suffer fr. burns).”
248. So Liu 2013:121.
249. E.g., Wis 9:1–18; Josephus Ant. 8.108–114; Hogeterp 2006:327–29.
250. Lanci 1997:134.
251. See Deissmann, 1965:79–81.
252. Yinger 1999:225.
253. See on the former point, Yinger 1999:225, and the latter, Keener 2005:43 (cf. Prov 26:27; Sir 27:25–27).
254.
