1 Korintus 15:7

15:7 Then he appeared to James, then to all the apostles.

1 Korintus 15:5

15:5 and that he appeared to Cephas, then to the twelve.

1 Korintus 15:46

15:46 However, the spiritual did not come first, but the natural, and then the spiritual.

1 Korintus 15:23

15:23 But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him. ¹ 

1 Korintus 12:28

12:28 And God has placed in the church first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues.

1 Korintus 15:4

15:4 and that he was buried, and that he was raised ²  on the third day according to the scriptures,

1 Korintus 15:24

15:24 Then ³  comes the end, ⁴  when he hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power.

1 Korintus 13:12

13:12 For now we see in a mirror indirectly, ⁵  but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known.

1 Korintus 15:6

15:6 Then he appeared to more than five hundred of the brothers and sisters ⁶  at one time, most of whom are still alive, ⁷  though some have fallen asleep. ⁸ 

1 Korintus 7:5

7:5 Do not deprive each other, except by mutual agreement for a specified time, so that you may devote yourselves to prayer. ⁹  Then resume your relationship, ¹⁰  so that Satan may not tempt you because of your lack of self-control.

1 Korintus 15:26

15:26 The last enemy to be eliminated is death.

1 Korintus 15:8

15:8 Last of all, as though to one born at the wrong time, ¹¹  he appeared to me also.

1 Korintus 16:6

16:6 and perhaps I will stay with you, or even spend the winter, so that you can send me on my journey, wherever I go.

1 Korintus 16:11

16:11 So then, let no one treat him with contempt. But send him on his way in peace so that he may come to me. For I am expecting him with the brothers. ¹² 

1 Korintus 15:38

15:38 But God gives it a body just as he planned, and to each of the seeds a body of its own.

1 Korintus 10:7

10:7 So do not be idolaters, as some of them were. As it is written, “The people sat down to eat and drink and rose up to play.” ¹³ 

1 Korintus 10:21

10:21 You cannot drink the cup of the Lord and the cup of demons. You cannot take part in the table of the Lord and the table of demons.

1 Korintus 3:14

3:14 If what someone has built survives, he will receive a reward.

1 Korintus 14:13

14:13 So then, one who speaks in a tongue should pray that he may interpret.

1 Korintus 8:10

8:10 For if someone weak sees you who possess knowledge dining in an idol’s temple, will not his conscience be “strengthened” ¹⁴  to eat food offered to idols?

1 Korintus 5:5

5:5 turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved ¹⁵  in the day of the Lord. ¹⁶ 

1 Korintus 7:16

7:16 For how do you know, wife, whether you will bring your husband to salvation? ¹⁷  Or how do you know, husband, whether you will bring your wife to salvation? ¹⁸ 

1 Korintus 11:24

11:24 and after he had given thanks he broke it and said, “This is my body, which is for you. Do this in remembrance of me.”

1 Korintus 11:34

11:34 If anyone is hungry, let him eat at home, so that when you assemble it does not lead to judgment. I will give directions about other matters when I come.

1 Korintus 16:7

16:7 For I do not want to see you now in passing, since I hope to spend some time with you, if the Lord allows.

1 Korintus 14:23

14:23 So if the whole church comes together and all speak in tongues, and unbelievers or uninformed people enter, will they not say that you have lost your minds?

1 Korintus 15:28

15:28 And when all things are subjected to him, then the Son himself will be subjected to the one who subjected everything to him, so that God may be all in all.

1 Korintus 4:5

4:5 So then, do not judge anything before the time. Wait until the Lord comes. He will ¹⁹  bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition ²⁰  from God.

1 Korintus 14:5

14:5 I wish you all spoke in tongues, but even more that you would prophesy. The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened.

[15:23]  ¹ tn Grk “then those who belong to Christ, at his coming.”

[15:4]  ² tn Grk “he has been raised/is raised,” using a Greek tense that points to the present effect of the act of raising him. But in English idiom the temporal phrase “on the third day” requires a different translation of the verb.

[15:24]  ³ tn This is a continuation of the previous sentence in the Greek text. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[15:24]  ⁴ tn Grk “then the end” or “then (is) the end.” Paul explains how the “end” relates to resurrection in vv. 25-28.

[13:12]  ⁵ tn Grk “we are seeing through [= using] a mirror by means of a dark image.” Corinth was well known in the ancient world for producing some of the finest bronze mirrors available. Paul’s point in this analogy, then, is not that our current understanding and relationship with God is distorted (as if the mirror reflected poorly), but rather that it is “indirect,” (i.e., the nature of looking in a mirror) compared to the relationship we will enjoy with him in the future when we see him “face to face” (cf. G. D. Fee, First Corinthians [NICNT], 648). The word “indirectly” translates the Greek phrase ἐν αἰνίγματι (ejn ainigmati, “in an obscure image”) which itself may reflect an allusion to Num 12:8 (LXX οὐ δι᾿ αἰνιγμάτων), where God says that he speaks to Moses “mouth to mouth [= face to face]…and not in dark figures [of speech].” Though this allusion to the OT is not explicitly developed here, it probably did not go unnoticed by the Corinthians who were apparently familiar with OT traditions about Moses (cf. 1 Cor 10:2). Indeed, in 2 Cor 3:13-18 Paul had recourse with the Corinthians to contrast Moses’ ministry under the old covenant with the hope afforded through apostolic ministry and the new covenant. Further, it is in this context, specifically in 2 Cor 3:18, that the apostle invokes the use of the mirror analogy again in order to unfold the nature of the Christian’s progressive transformation by the Spirit.

[15:6]  ⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[15:6]  ⁷ tn Grk “most of whom remain until now.”

[15:6]  ⁸ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “sleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term.

[7:5]  ⁹ tc Most later witnesses (א² Ï sy) add “fasting and” (τῇ νηστείᾳ καί, th nhsteia kai) before “prayer.” But such an addition is motivated by ascetic concerns; further, its lack in Ì^11vid,46 א* A B C D F G P Ψ 33 1739 1881 2464 al latt co argues decisively against its authenticity.

[7:5]  ¹⁰ tn Grk “and be together again.”

[15:8]  ¹¹ sn One born at the wrong time. The Greek word used here (ἔκτρωμα, ektrwma) refers to a premature birth, a miscarriage, or an aborted child. Paul uses it as a powerful figure of the unexpected, abnormal nature of his apostolic call.

[16:11]  ¹² tn Since Paul appears to expect specific delegates here and they were most likely men, the Greek word ἀδελφοί (adelfoi) here has not been not translated as “brothers and sisters.”

[10:7]  ¹³ tn The term “play” may refer to idolatrous, sexual play here, although that is determined by the context rather than the meaning of the word itself (cf. BDAG 750 s.v. παίζω).

[10:7]  sn A quotation from Exod 32:6.

[8:10]  ¹⁴ tn Or “built up”; This is the same word used in v. 1b. It is used ironically here: The weak person is “built up” to commit what he regards as sin.

[5:5]  ¹⁵ tn Or perhaps “turn this man over to Satan for the destruction of your fleshly works, so that your spirit may be saved…”; Grk “for the destruction of the flesh, so that the spirit may be saved.” This is one of the most difficult passages in the NT, and there are many different interpretations regarding what is in view here. (1) Many interpreters see this as some sort of excommunication (“turn this man over to Satan”) which in turn leads to the man’s physical death (“the destruction of the flesh”), resulting in the man’s ultimate salvation (“that [his] spirit may be saved…”). (2) Others see the phrase “destruction of the flesh” as referring to extreme physical suffering or illness that stops short of physical death, thus leading the offender to repentance and salvation. (3) A number of scholars (e.g. G. D. Fee, First Corinthians [NICNT], 212-13) take the reference to the “flesh” to refer to the offender’s “sinful nature” or “carnal nature,” which is “destroyed” by placing him outside the church, back in Satan’s domain (exactly how this “destruction” is accomplished is not clear, and is one of the problems with this view). (4) More recently some have argued that neither the “flesh” nor the “spirit” belong to the offender, but to the church collectively; thus it is the “fleshly works” of the congregation which are being destroyed by the removal of the offender (cf. 5:13) so that the “spirit,” the corporate life of the church lived in union with God through the Holy Spirit, may be preserved (cf. 5:7-8). See, e.g., B. Campbell, “Flesh and Spirit in 1 Cor 5:5: An Exercise in Rhetorical Criticism of the NT,” JETS 36 (1993): 331-42. The alternate translation “for the destruction of your fleshly works, so that your spirit may be saved” reflects this latter view.

[5:5]  ¹⁶ tc The shorter reading, κυρίου (kuriou, “Lord”), is found in Ì⁴⁶ B 630 1739 pc; κυρίου ᾿Ιησοῦ (kuriou Ihsou, “Lord Jesus”) is read by Ì^61vid א Ψ Ï; κυρίου ᾿Ιησοῦ Χριστοῦ (kuriou Ihsou Cristou, “Lord Jesus Christ”) by D pc; and κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ (kuriou Jhmwn Ihsou Cristou, “our Lord Jesus Christ”) by A F G P 33 al. The shorter reading is preferred as the reading that best explains the other readings, especially in view of the mention of “Jesus” twice in the previous verse.

[7:16]  ¹⁷ tn Grk “will save your husband?” The meaning is obviously that the wife would be the human agent in leading her husband to salvation.

[7:16]  ¹⁸ tn Grk “will save your wife?” The meaning is obviously that the husband would be the human agent in leading his wife to salvation.

[4:5]  ¹⁹ tn Grk “time, until the Lord comes, who will bring to light.”

[4:5]  ²⁰ tn Or “praise.”