1 Korintus 16:23-24

16:23 The grace of the Lord Jesus be with you.

16:24 My love be with all of you in Christ Jesus. ¹ 

1 Korintus 5:4

5:4 When you gather together in the name of our Lord Jesus, ²  and I am with you in spirit, ³  along with the power of our Lord Jesus,

1 Korintus 1:7

1:7 so that you do not lack any spiritual gift as you wait for the revelation ⁴  of our Lord Jesus Christ.

1 Korintus 1:1

Salutation

1:1 From Paul, ⁵  called to be an apostle of Christ Jesus ⁶  by the will of God, and Sosthenes, our brother,

1 Korintus 12:3

12:3 So I want you to understand that no one speaking by the Spirit of God says, “Jesus is cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit.

1 Korintus 3:11

3:11 For no one can lay any foundation other than what is being laid, which is Jesus Christ.

1 Korintus 15:57

15:57 But thanks be to God, who gives us the victory through our Lord Jesus Christ!

1 Korintus 1:3-4

1:3 Grace and peace to you ⁷  from God our Father and the Lord Jesus Christ!

Thanksgiving

1:4 I always thank my God for you because of the grace of God that was given to you in Christ Jesus.

1 Korintus 1:8

1:8 He ⁸  will also strengthen you to the end, so that you will be blameless on the day of our Lord Jesus Christ.

1 Korintus 2:2

2:2 For I decided to be concerned about nothing ⁹  among you except Jesus Christ, and him crucified.

1 Korintus 15:31

15:31 Every day I am in danger of death! This is as sure as ¹⁰  my boasting in you, ¹¹  which I have in Christ Jesus our Lord.

1 Korintus 1:2

1:2 to the church of God that is in Corinth, ¹²  to those who are sanctified in Christ Jesus, and called to be saints, with all those in every place who call on the name of our Lord Jesus Christ, their Lord and ours. ¹³ 

1 Korintus 1:30

1:30 He is the reason you have a relationship with Christ Jesus, ¹⁴  who became for us wisdom from God, and righteousness and sanctification and redemption,

1 Korintus 11:23

11:23 For I received from the Lord what I also passed on to you, that the Lord Jesus on the night in which he was betrayed took bread,

1 Korintus 1:9

1:9 God is faithful, by whom you were called into fellowship with his son, Jesus Christ our Lord.

1 Korintus 6:11

6:11 Some of you once lived this way. ¹⁵  But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ ¹⁶  and by the Spirit of our God.

1 Korintus 9:1

The Rights of an Apostle

9:1 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?

1 Korintus 1:10

Divisions in the Church

1:10 I urge you, brothers and sisters, ¹⁷  by the name of our Lord Jesus Christ, to agree together, ¹⁸  to end your divisions, ¹⁹  and to be united by the same mind and purpose. ²⁰ 

1 Korintus 16:22

16:22 Let anyone who has no love for the Lord be accursed. Our Lord, come! ²¹ 

1 Korintus 8:6

8:6 yet for us there is one God, the Father, from whom are all things and for whom we live, and one Lord, Jesus Christ, through whom are all things and through whom we live. ²² 

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 ²³  in the day of the Lord. ²⁴ 

1 Korintus 4:15

4:15 For though you may have ten thousand guardians in Christ, you do not have many fathers, because I became your father in Christ Jesus through the gospel.

1 Korintus 4:17

4:17 For this reason, I have sent Timothy to you, who is my dear and faithful son in the Lord. He will remind you of my ways in Christ, ²⁵  as I teach them everywhere in every church.

1 Korintus 6:14

6:14 Now God indeed raised the Lord and he will raise us by his power.

1 Korintus 5:3

5:3 For even though I am absent physically, ²⁶  I am present in spirit. And I have already judged the one who did this, just as though I were present. ²⁷ 

1 Korintus 11:25

11:25 In the same way, he also took the cup after supper, saying, “This cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me.”

1 Korintus 1:18

The Message of the Cross

1:18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.

1 Korintus 9:5

9:5 Do we not have the right to the company of a believing wife, like the other apostles and the Lord’s brothers and Cephas?

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.”

[16:24]  ¹ tc Although the majority of mss (א A C D Ψ 075 Ï lat bo) conclude this letter with ἀμήν (amhn, “amen”), such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Although far fewer witnesses lack the valedictory particle (B F 0121 0243 33 81 630 1739* 1881 sa), their collective testimony is difficult to explain if the omission is not authentic.

[5:4]  ² tc On the wording “our Lord Jesus” (τοῦ κυρίου ἡμῶν ᾿Ιησοῦ, tou kuriou Jhmwn Ihsou) there is some variation in the extant witnesses: ἡμῶν is lacking in א A Ψ 1505 pc; Χριστοῦ (Cristou, “Christ”) is found after ᾿Ιησοῦ in Ì⁴⁶ א D² F G 33 1881 Ï co and before ᾿Ιησοῦ in 81. The wording τοῦ κυρίου ἡμῶν ᾿Ιησοῦ is read by B D* 1175 1739 pc. Concerning Χριστοῦ, even though the external evidence for this is quite good, it may well be a motivated reading. Elsewhere in Paul the expression “our Lord Jesus” is routinely followed by “Christ” (e.g., Rom 5:1, 11; 15:6, 30; 1 Cor 1:2, 7, 10; 15:57; 2 Cor 8:9; Gal 6:14, 18, Eph 1:3, 17; 5:20; 6:24; Col 1:3; 1 Thess 1:3; 5:9, 23, 28). Less commonly, the wording is simply “our Lord Jesus” (e.g., Rom 16:20; 2 Cor 1:14; 1 Thess 2:19; 3:11, 13; 2 Thess 1:8, 12). A preference should thus be given to the shorter reading. As for the ἡμῶν, it is very difficult to decide: “the Lord Jesus” occurs as often as “our Lord Jesus” (cf. 1 Cor 11:23; 16:23; 2 Cor 4:14; 11:31; Eph 1:15; 1 Thess 4:2; 2 Thess 1:7; Phlm 5). Although scribes would tend to expand on the text, the only witnesses that have “the Lord Jesus” (without “our” or “Christ”) are A Ψ 1505 pc. On balance, then, “our Lord Jesus” is the best reading in this verse.

[5:4]  ³ tn Verses 4b-5a are capable of various punctuations: (1) “and I am with you in spirit, through the power of our Lord Jesus turn this man over to Satan”; (2) “and I am with you in spirit with the power of our Lord Jesus, turn this man over to Satan”; (3) “and I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan” (as adopted in the text). The first option suggests the Lord’s power is needed when the church is to hand the man over to Satan; the second option suggests that the Lord’s power is present when Paul is gathered with the Corinthians in spirit; the third option leaves the relation of the Lord’s power to the surrounding phrases vague, perhaps implying that both are in view.

[1:7]  ⁴ sn The revelation of our Lord Jesus Christ refers to the Lord’s return, when he will be revealed (cf. the reference to the day of our Lord Jesus Christ in v. 8).

[1:1]  ⁵ tn Grk “Paul.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁶ tc Many important mss, as well as several others (א A Ψ 1739 1881 Ï sy), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (Ì⁴⁶ B D F G 33 it). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred both because it has somewhat better attestation and because it is slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus.” As well, the later Pauline letters almost uniformly use this order in the salutations. Thus, on both external and internal grounds, “Christ Jesus” is the preferred reading here.

[1:3]  ⁷ tn Grk “Grace to you and peace.”

[1:8]  ⁸ tn Grk “who,” referring to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:2]  ⁹ tn Grk “to know nothing.”

[15:31]  ¹⁰ tn Or, more literally, “I swear by the boasting in you.”

[15:31]  ¹¹ tc ‡ Although the witnesses for the shorter reading (Ì⁴⁶ D F G Ψ 075 0243 1739 1881 Ï) are not as strong as for the addition of ἀδελφοί (adelfoi, “brothers”) at this juncture (א A B K P 33 81 104 365 1175 2464 lat sy co), it is difficult to find a reason why scribes would either intentionally or unintentionally drop the address here. Thus, the shorter reading is slightly preferred.

[1:2]  ¹² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[1:2]  ¹³ tn Grk “theirs and ours.”

[1:30]  ¹⁴ tn Grk “of him you are in Christ Jesus.”

[6:11]  ¹⁵ tn Grk “and some [of you] were these.”

[6:11]  ¹⁶ tc The external evidence in support of the reading ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou, “Jesus Christ”) is quite impressive: Ì^11vid,46 א B C^vid D* P 33 81 104 365 629 630 1739 1881 2464 al lat bo as well as several fathers, while the reading with merely ᾿Ιησοῦ has significantly poorer support (A D² Ψ Ï sa). Although the wording of the original could certainly have been expanded, it is also possible that Χριστοῦ as a nomen sacrum could have accidentally dropped out. Although the latter is not as likely under normal circumstances, in light of the early and widespread witnesses for the fuller expression, the original wording seems to have been ᾿Ιησοῦ Χριστοῦ.

[1:10]  ¹⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:10]  ¹⁸ tn Grk “that you all say the same thing.”

[1:10]  ¹⁹ tn Grk “that there be no divisions among you.”

[1:10]  ²⁰ tn Grk “that you be united in/by the same mind and in/by the same purpose.”

[16:22]  ²¹ tn The Greek text has μαράνα θά (marana qa). These Aramaic words can also be read as maran aqa, translated “Our Lord has come!”

[8:6]  ²² tn Grk “through whom [are] all things and we [are] through him.”

[5:5]  ²³ 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]  ²⁴ 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.

[4:17]  ²⁵ tc ‡ Several important mss read ᾿Ιησοῦ (Ihsou, “Jesus”) after Χριστῷ (Cristw, “Christ”) in v. 17 (so Ì⁴⁶ א C D¹ 33 1739 al). Western mss have κυρίῳ ᾿Ιησοῦ (kuriw Ihsou, “Lord Jesus”; D* F G), while several significant mss, as well as the majority, have only Χριστῷ here (A B D² Ψ Ï sa). Once ᾿Ιησοῦ got into the text, it would continue to be copied. There is however no easy explanation for the word lacking in so many witnesses. Thus the shorter reading appears to be original. NA²⁷ includes ᾿Ιησοῦ in brackets, indicating doubt as to its authenticity.

[5:3]  ²⁶ tn Grk “in body.”

[5:3]  ²⁷ tn Verse 3 is one sentence in Greek (“For – even though I am absent in body, yet present in spirit – I have already judged the one who did this, as though I were present”) that has been broken up due to English stylistic considerations.