{I have in a figure transferred} (metesch(886d)atisa). First
aorist active (not perfect) indicative of meta-sch(886d)atiz(935c), used
by Plato and Aristotle for changing the form of a thing (from
meta, after, and sch(886d)a, form or habit, like Latin _habitus_
from ech(935c) and so different from morph(885c) as in  Php 2:7  Ro
12:2 ). For the idea of refashioning see Field, _Notes_, p. 169f.
and Preisigke, _Fachworter_). Both Greek and Latin writers
(Quintilian, Martial) used sch(886d)a for a rhetorical artifice.
Paul's use of the word (in Paul only in N.T.) appears also
further in  2Co 11:13-15  where the word occurs three times,
twice of the false apostles posing and passing as apostles of
Christ and ministers of righteousness, and once of Satan as an
angel of light, twice with eis and once with h(9373). In  Php
3:21  the word is used for the change in the body of our
humiliation to the body of glory. But here it is clearly the
rhetorical figure for a veiled allusion to Paul and Apollos "for
your sakes" (dia humas). {That in us ye may learn} (hina en
h(886d)in math(8874)e). Final clause with hina and the second aorist
active subjunctive of manthan(935c), to learn. As an object lesson
in our cases (en h(886d)in). It is no more true of Paul and Apollos
than of other ministers, but the wrangles in Corinth started
about them. So Paul boldly puts himself and Apollos to the fore
in the discussion of the principles involved. {Not to go beyond
the things which are written} (	o M(8820)huper ha gegraptai). It is
difficult to reproduce the Greek idiom in English. The article
	o is in the accusative case as the object of the verb
math(8874)e (learn) and points at the words "M(8820)huper ha
gegraptai," apparently a proverb or rule, and elliptical in form
with no principal verb expressed with m(885c), whether "think"
(Auth.) or "go" (Revised). There was a constant tendency to
smooth out Paul's ellipses as in  2Th 2:3  1Co 1:26,31 .
Lightfoot thinks that Paul may have in mind O.T. passages quoted
in  1Co 1:19,31  3:19,20 . {That ye be not puffed up} (hina m(880a)phusiousthe). Sub-final use of hina (second use in this
sentence) with notion of result. It is not certain whether
phusiousthe (late verb form like phusia(932c) phusa(935c), to blow up,
to inflate, to puff up), used only by Paul in the N.T., is
present indicative with hina like z(886c)oute in  Ga 4:17  (cf.
hina gin(9373)komen in  1Jo 5:20 ) or the present subjunctive by
irregular contraction (Robertson, _Grammar_, pp. 203, 342f.),
probably the present indicative. Phusio(935c) is from phusis
(nature) and so meant to make natural, but it is used by Paul
just like phusa(935c) or phusia(935c) (from phusa, a pair of
bellows), a vivid picture of self-conceit. {One for the one
against the other} (heis huper tou henos kata tou heterou).
This is the precise idea of this idiom of partitive apposition.
This is the rule with partisans. They are "for" (huper) the one
and "against" (kata, down on, the genitive case) the other
(	ou heterou, not merely another or a second, but the different
sort, heterodox).