113. See the Outline for other proofs. On their function (pisits/probatio/confirmatio), see Aristotle Rhet. 3.13.1–2; Rhet. Her. 1.3.4; 3.4.8; Quintilian Inst 3.9.1–6; Mitchell 1991:202–7.
114. Fitzmyer 2008:66–67, provides a convenient list of devices in this letter.
115. cf. Arzt-Grabner et al. 2006:85. Differently, Smit parallels Apollos’ name (Ἀπολλῶς) with the concept of perishing (ἀπόλλυμι) to connect the perishing ones with Apollos’s followers (2002:243–44). The Corinthian congregants, however, indiscriminately belong to those who are called, believe, and are being saved, and this doubtless includes the Apollos group—they all belong to Christ (3:22–23; cf. 1:2).
116. In this text, however, God does the triumphal leading “in Christ” and Christ may be imagined as the triumphant general.
117. For examples see Beard 2007; Perkins 2012:68.
118. For further, Livy Hist. Rom. 45.38–40; Josephus Bell. 7.5.4–6; Aus, 2005:3–4; Versnel 1970:56–57.
119. The tropaion originally marked the turning point of a war when the enemy was routed. It was placed at the location on the battlefield where this reversal of fortune took place and commemorated victory (see Mattingly 2006:912). For Romans it was displayed in processions and on military iconography that inundated Rome and its colonial cities. A procession relief with tropaion from the Roman Temple of Apollo Sosianus (1st c. BCE) can be seen in Maier 2013:41–42. See also the Gemma Augustea (101) and Dupondius coin at https://en.wikipedia.org/wiki/Tropaion. Special thanks to Brigitte Kahl for directing me here.
120. Malcolm 2013a:3–4, 156, 165, highlights this state in 1 Cor 1 and its outcome in 1 Cor 15.
121. In Isaiah the LXX and MT promote that God will hide (κρύπτω/סתר) the cleverness of the clever, whereas 1 Cor 1:19 uses thwart (ἀθετέω). Perhaps Paul replaced the term, being influenced by κενόω in 1:17 (“render ineffectual”). Otherwise, he might be combining Isaiah with Ps 33[32]:10, or his Greek version already rendered סתר based on its later sense of “to upset/tear down.” See discussion in Stanley 1992:185–86. Paul’s word strengthens rhetorically the citation’s negative connotation (Barclay 2015:5).
122. Cf. Oropeza 2002a:104
123. The γραμματεύς, translated also as “scribe,” could be understood as Jewish scholars of the Torah. In Isa 33:18 (cf. 29:11–12), however, it refers to the “one who counted” (cf. Wilk 2005:138), which seems to be clerical or a tribute collector. For Paul’s audience, γραμματεύς might mean “civic leaders, instructors in the gymnasia and scholar/scribe”: Dutch 2005:278–87 (287). In Acts 19:35 it refers to a magisterial position in Ephesus (where Paul happens to be as he writes 1 Cor). This meaning seems more appropriate for 1:20.
124. On συζητητής as a sophist, see Meyer 1877:1.38–39.
125. Pogoloff 1992:160.
126. Wilk 2005:139, shows that active forms of the verb μωραίνω (“to make foolish”) connect these texts.
127. These themes are also prevalent in other Jewish literature, as Williams 2001:61–81 demonstrates.
128. Ciampa/Rosner 2010:99.
129. See e.g., Gal 3:13; 11QTemple 64.6–13; 4QNah 3+4 i 4–9; cf. Josephus Bell. 1.4.6[97].
130. See further Williams 2001:51–54; Schnabel 2006:128–29.
131. On the Greek pursuit of wisdom, see e.g., Herodotus Hist 4.77.1; Aristides 1.330; Aristotle N.E. 6.7.2; Fitzmyer 2008:159.
132. See Paige 2004:207–18.
133. See examples in Adams 2008:112–21; Elliott/Reasoner 2011:102–7; Cook 2014.
134. Cf. Dodson 2012:1–2.
135. See further Hengel 1977:51–63.
136. See examples of such characters related to theatre mimes in Welborn 2005, and now Barclay 2015:7–9.
137. Similarly, see Schottroff 2012:722.
138. Barclay 2015:10.
139. See Introduction.
140. In 1:26 the tripartite use of the wise, powerful, and noble seem informed by Jer 9:22–23 (see 1:30 below).
141. Hence, this election involves social status rather than individual predestination to final salvation. The latter conflicts with believers being in danger of apostasy (e.g., 3:16–17; 8:5–13; 10:1–12).
142. See further sources in Inkelaar 2011:211.
143. See further sources in Welborn 1987b:96–97; Winter 2002:193–94.
144. Similarly, Barclay 2015:5.
145. Cf. Garland 2003:76–77. On shame as judgment, see Mark 8:38; Matt 10:38–42; Luke 9:26; 1 John 2:28.
146. Inkelaar 2011:212, perceptively adds that those with renewed worship and faith in the foundation stone, which Paul interprets as Christ, will not be put to shame (Isa 29:16–23 cf. Rom 9:33; 10:11).