1 Korintus 1:16

1:16 (I also baptized the household of Stephanus. Otherwise, I do not remember whether I baptized anyone else.)

1 Korintus 1:21

1:21 For since in the wisdom of God the world by its wisdom did not know God, God was pleased to save those who believe by the foolishness of preaching.

1 Korintus 2:8

2:8 None of the rulers of this age understood it. If they had known it, they would not have crucified the Lord of glory.

1 Korintus 3:8

3:8 The one who plants and the one who waters work as one, ¹  but each will receive his reward according to his work.

1 Korintus 3:11-12

3:11 For no one can lay any foundation other than what is being laid, which is Jesus Christ. 3:12 If anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw, ² 

1 Korintus 3:17

3:17 If someone destroys God’s temple, God will destroy him. For God’s temple is holy, which is what you are.

1 Korintus 4:19

4:19 But I will come to you soon, if the Lord is willing, and I will find out not only the talk of these arrogant people, but also their power.

1 Korintus 5:3

5:3 For even though I am absent physically, ³  I am present in spirit. And I have already judged the one who did this, just as though I were present. ⁴ 

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 ⁵  in the day of the Lord. ⁶ 

1 Korintus 5:13--6:2

5:13 But God will judge those outside. Remove the evil person from among you. ⁷ 

Lawsuits

6:1 When any of you has a legal dispute with another, does he dare go to court before the unrighteous rather than before the saints? 6:2 Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you not competent to settle trivial suits?

1 Korintus 6:14

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

1 Korintus 6:20

6:20 For you were bought at a price. Therefore glorify God with your body.

1 Korintus 7:2

7:2 But because of immoralities, each man should have relations with ⁸  his own wife and each woman with ⁹  her own husband.

1 Korintus 7:13

7:13 And if a woman has a husband who is not a believer and he is happy to live with her, she should not divorce him.

1 Korintus 7:16

7:16 For how do you know, wife, whether you will bring your husband to salvation? ¹⁰  Or how do you know, husband, whether you will bring your wife to salvation? ¹¹ 

1 Korintus 7:31

7:31 those who use the world as though they were not using it to the full. For the present shape of this world is passing away.

1 Korintus 8:3

8:3 But if someone loves God, he ¹²  is known by God. ¹³ 

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 8:13--9:1

8:13 For this reason, if food causes my brother or sister to sin, I will never eat meat again, so that I may not cause one of them ¹⁵  to sin.

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 9:7

9:7 Who ever serves in the army at his own expense? Who plants a vineyard and does not eat its fruit? Who tends a flock and does not consume its milk?

1 Korintus 10:2

10:2 and all were baptized ¹⁶  into Moses in the cloud and in the sea,

1 Korintus 10:9

10:9 And let us not put Christ ¹⁷  to the test, as some of them did, and were destroyed by snakes. ¹⁸ 

1 Korintus 10:16

10:16 Is not the cup of blessing that we bless a sharing in the blood of Christ? Is not the bread that we break a sharing in the body of Christ?

1 Korintus 10:18

10:18 Look at the people of Israel. ¹⁹  Are not those who eat the sacrifices partners in the altar?

1 Korintus 10:22

10:22 Or are we trying to provoke the Lord to jealousy? Are we really stronger than he is? ²⁰ 

1 Korintus 10:28

10:28 But if someone says to you, “This is from a sacrifice,” do not eat, because of the one who told you and because of conscience ²¹  –

1 Korintus 11:9

11:9 Neither was man created for the sake of woman, but woman for man.

1 Korintus 11:26-27

11:26 For every time you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

11:27 For this reason, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord.

1 Korintus 14:16

14:16 Otherwise, if you are praising God with your spirit, how can someone without the gift ²²  say “Amen” to your thanksgiving, since he does not know what you are saying?

1 Korintus 15:15

15:15 Also, we are found to be false witnesses about God, because we have testified against God that he raised Christ from the dead, when in reality he did not raise him, if indeed the dead are not raised.

1 Korintus 16:22

16:22 Let anyone who has no love for the Lord be accursed. Our Lord, come! ²³ 

[3:8]  ¹ tn Grk “are one.” The purpose of this phrase is to portray unified action on the part of ministers underneath God’s sovereign control. Although they are in fact individuals, they are used by God with a single purpose to accomplish his will in facilitating growth. This emphasis is brought out in the translation “work as one.”

[3:12]  ² sn The various materials described here, both valuable (gold, silver, precious stones) and worthless (wood, hay, or straw) refer to the quality of work built on the foundation, or possibly to the motivation of those doing the building. The materials themselves have been understood (1) as deeds or (2) as people (since ultimately the passage is addressing those who minister to others).

[5:3]  ³ tn Grk “in body.”

[5:3]  ⁴ 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.

[5:5]  ⁵ 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]  ⁶ 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.

[5:13]  ⁷ sn An allusion to Deut 17:7; 19:19; 22:21, 24; 24:7; cf. 1 Cor 5:2.

[7:2]  ⁸ tn Grk “each man should have his own wife.” “Have” in this context means “have marital relations with” (see the following verse). The verb ἐχέτω (ecetw, “have”) occurs twice in the Greek text, but has not been repeated in the translation for stylistic reasons. This verb occurs 8 times in the LXX (Exod 2:1; Deut 28:30; 2 Chr 11:21; 1 Esd 9:12, 18; Tob 3:8; Isa 13:16; 54:1) with the meaning “have sexual relations with,” and 9 times elsewhere in the NT with the same meaning (Matt 20:23; 22:28; Mark 6:18; 12:33; Luke 20:28; John 4:18 [twice]; 1 Cor 5:1; 7:29).

[7:2]  ⁹ tn Grk “should have.” For explanation of the translation, see the note on “have relations with” earlier in this verse.

[7:16]  ¹⁰ 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]  ¹¹ tn Grk “will save your wife?” The meaning is obviously that the husband would be the human agent in leading his wife to salvation.

[8:3]  ¹² tn Grk “this one.”

[8:3]  ¹³ tn Grk “him”; in the translation the most likely referent (God) has been specified for clarity.

[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.

[8:13]  ¹⁵ tn Grk “my brother.” Both “my brother or sister” earlier in the verse and “one of them” here translate the same Greek phrase. Since the same expression occurs in the previous line, a pronoun phrase is substituted here to suit English style, which is less tolerant of such repetition.

[10:2]  ¹⁶ tc ‡ A number of witnesses, some of them important, have the passive ἐβαπτίσθησαν (ebaptisqhsan, “were baptized”) instead of the middle ἐβαπτίσαντο (ebaptisanto, “baptized [themselves]”) in v. 2 (so א A C D F G Ψ 33 al latt). However, the middle is not without its representation (Ì^46c B 1739 1881 Ï Or; the original hand of Ì⁴⁶ read the imperfect middle ἐβαπτίζοντο [ebaptizonto]). The passive looks like a motivated reading in that it is clearer and conforms to typical Pauline usage (his thirteen instances of the verb are all either active or passive). B. M. Metzger, in representing a minority opinion of the UBS Committee, suggests that the middle would have been appropriate for Jewish baptism in which the convert baptizes himself (TCGNT 493). But this assumes that the middle is a direct middle, a rare occurrence in the NT (and never elsewhere with this verb). Further, it is not really baptism that is in view in v. 2, but passing through the Red Sea (thus, a metaphorical use). Although the present editors agree with the minority’s resultant reading, it is better to take the middle as causative/permissive and the scribes as changing it to a passive for clarity’s sake. Translational differences are minimal, though some exegetical implications are involved (see ExSyn 427).

[10:9]  ¹⁷ tc Χριστόν (Criston, “Christ”) is attested in the majority of mss, including many important witnesses of the Alexandrian (Ì⁴⁶ 1739 1881) and Western (D F G) texttypes, and other mss and versions (Ψ latt sy co). On the other hand, some of the important Alexandrian witnesses have κύριον (kurion, “Lord”; א B C P 33 104 1175 al). A few mss (A 81 pc) have θεόν (qeon, “God”). The nomina sacra for these readings are quite similar (cMn, kMn, and qMn respectively), so one might be able to account for the different readings by way of confusion. On closer examination, the variants appear to be intentional changes. Alexandrian scribes replaced the highly specific term “Christ” with the less specific terms “Lord” and “God” because in the context it seems to be anachronistic to speak of the exodus generation putting Christ to the test. If the original had been “Lord,” it seems unlikely that a scribe would have willingly created a difficulty by substituting the more specific “Christ.” Moreover, even if not motivated by a tendency to overcorrect, a scribe might be likely to assimilate the word “Christ” to “Lord” in conformity with Deut 6:16 or other passages. The evidence from the early church regarding the reading of this verse is rather compelling in favor of “Christ.” Marcion, a second-century, anti-Jewish heretic, would naturally have opposed any reference to Christ in historical involvement with Israel, because he thought of the Creator God of the OT as inherently evil. In spite of this strong prejudice, though, {Marcion} read a text with “Christ.” Other early church writers attest to the presence of the word “Christ,” including {Clement of Alexandria} and Origen. What is more, the synod of Antioch in a.d. 268 used the reading “Christ” as evidence of the preexistence of Christ when it condemned Paul of Samosata. (See G. Zuntz, The Text of the Epistles, 126-27; TCGNT 494; C. D. Osburn, “The Text of 1 Corinthians 10:9,” New Testament Textual Criticism: Its Significance for Exegesis, 201-11; contra A. Robertson and A. Plummer, First Corinthians [ICC], 205-6.) Since “Christ” is the more difficult reading on all accounts, it is almost certainly original. In addition, “Christ” is consistent with Paul’s style in this passage (cf. 10:4, a text in which {Marcion} also reads “Christ”). This text is also christologically significant, since the reading “Christ” makes an explicit claim to the preexistence of Christ. (The textual critic faces a similar dilemma in Jude 5. In a similar exodus context, some of the more important Alexandrian mss [A B 33 81 pc] and the Vulgate read “Jesus” in place of “Lord.” Two of those mss [A 81] are the same mss that have “Christ” instead of “God” in 1 Cor 10:9. See the tc notes on Jude 5 for more information.) In sum, “Christ” has all the earmarks of authenticity here and should be considered the original reading.

[10:9]  ¹⁸ sn This incident is recorded in Num 21:5-9.

[10:18]  ¹⁹ tn Grk “Israel according to (the) flesh.”

[10:22]  ²⁰ tn The question in Greek expects a negative answer (“We are not stronger than he is, are we?”).

[10:28]  ²¹ tc The Byzantine texttype and a few other witnesses (H^c Ψ Ï) essentially duplicate v. 26 at the end of this verse (with γάρ [gar, “for”] in second instead of third position), which itself is a quotation from Ps 24:1 (23:1 LXX). Not only is there a vast number of early, important, and diverse witnesses that lack this extra material (א A B C* D F G H* P 33 81 365 630 1175 1739 1881 2464 latt co), but the quotation seems out of place at this point in the discourse for Paul is here discussing reasons not to partake of food that has been sacrificed to idols. Perhaps scribes felt that since food is from the Lord, to eat meat sacrificed to idols contradicts that belief. Either way, the better witnesses lack the clause which, had it been authentic to v. 28, would have not occasioned such a widespread excision. The evidence is thus compelling for the shorter reading.

[14:16]  ²² tn Grk “how can someone who fills the place of the unlearned say ‘Amen.’”

[16:22]  ²³ tn The Greek text has μαράνα θά (marana qa). These Aramaic words can also be read as maran aqa, translated “Our Lord has come!”