1 Korintus 1:17

1:17 For Christ did not send me to baptize, but to preach the gospel – and not with clever speech, so that the cross of Christ would not become useless. ¹ 

1 Korintus 1:30

1:30 He is the reason you have a relationship with Christ Jesus, ²  who became for us wisdom from God, and righteousness and sanctification and redemption,

1 Korintus 2:6-7

Wisdom from God

2:6 Now we do speak wisdom among the mature, ³  but not a wisdom of this age or of the rulers of this age, who are perishing. 2:7 Instead we speak the wisdom of God, hidden in a mystery, that God determined before the ages for our glory.

1 Korintus 3:8

3:8 The one who plants and the one who waters work as one, ⁴  but each will receive his reward according to his work.

1 Korintus 3:19

3:19 For the wisdom of this age is foolishness with God. As it is written, “He catches the wise in their craftiness.” ⁵ 

1 Korintus 4:10

4:10 We are fools for Christ, but you are wise in Christ! We are weak, but you are strong! You are distinguished, we are dishonored!

1 Korintus 5:4-5

5:4 When you gather together in the name of our Lord Jesus, ⁶  and I am with you in spirit, ⁷  along with the power of our Lord Jesus, 5:5 turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved ⁸  in the day of the Lord. ⁹ 

1 Korintus 6:2

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 6:5

6:5 I say this to your shame! Is there no one among you wise enough to settle disputes between fellow Christians? ¹⁰ 

1 Korintus 6:16

6:16 Or do you not know that anyone who is united with ¹¹  a prostitute is one body with her? ¹²  For it is said, “The two will become one flesh.” ¹³ 

1 Korintus 6:19

6:19 Or do you not know that your body is the temple of the Holy Spirit who is in you, ¹⁴  whom you have from God, and you are not your own?

1 Korintus 7:17

The Circumstances of Your Calling

7:17 Nevertheless, ¹⁵  as the Lord has assigned to each one, as God has called each person, so must he live. I give this sort of direction in all the churches.

1 Korintus 7:22

7:22 For the one who was called in the Lord as a slave is the Lord’s freedman. In the same way, the one who was called as a free person is Christ’s slave.

1 Korintus 8:4-5

8:4 With regard then to eating food sacrificed to idols, we know that “an idol in this world is nothing,” and that “there is no God but one.” ¹⁶  8:5 If after all there are so-called gods, whether in heaven or on earth (as there are many gods and many lords),

1 Korintus 9:1-2

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? 9:2 If I am not an apostle to others, at least I am to you, for you are the confirming sign ¹⁷  of my apostleship in the Lord.

1 Korintus 9:9

9:9 For it is written in the law of Moses, “Do not muzzle an ox while it is treading out the grain.” ¹⁸  God is not concerned here about oxen, is he?

1 Korintus 9:18

9:18 What then is my reward? That when I preach the gospel I may offer the gospel free of charge, and so not make full use of my rights in the gospel.

1 Korintus 9:24

9:24 Do you not know that all the runners in a stadium compete, but only one receives the prize? So run to win.

1 Korintus 11:5

11:5 But any woman who prays or prophesies with her head uncovered disgraces her head, for it is one and the same thing as having a shaved head.

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 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 12:26

12:26 If one member suffers, everyone suffers with it. If a ¹⁹  member is honored, all rejoice with it.

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 13:12

13:12 For now we see in a mirror indirectly, ²⁰  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 14:11

14:11 If then I do not know the meaning of a language, I will be a foreigner to the speaker and the speaker a foreigner to me.

1 Korintus 14:34

14:34 the women ²¹  should be silent in the churches, for they are not permitted to speak. ²²  Rather, let them be in submission, as in fact the law says.

1 Korintus 15:1

Christ’s Resurrection

15:1 Now I want to make clear for you, ²³  brothers and sisters, ²⁴  the gospel that I preached to you, that you received and on which you stand,

1 Korintus 15:3

15:3 For I passed on to you as of first importance ²⁵  what I also received – that Christ died for our sins according to the scriptures,

1 Korintus 15:12

No Resurrection?

15:12 Now if Christ is being preached as raised from the dead, ²⁶  how can some of you say there is no resurrection of the dead?

1 Korintus 15:32

15:32 If from a human point of view I fought with wild beasts at Ephesus, ²⁷  what did it benefit me? If the dead are not raised, let us eat and drink, for tomorrow we die. ²⁸ 

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 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. ²⁹ 

1 Korintus 16:19

16:19 The churches in the province of Asia ³⁰  send greetings to you. Aquila and Prisca ³¹  greet ³²  you warmly in the Lord, with the church that meets in their house.

[1:17]  ¹ tn Grk “would not be emptied.”

[1:30]  ² tn Grk “of him you are in Christ Jesus.”

[2:6]  ³ tn In extrabiblical literature this word was applied to an initiate of a mystery religion (BDAG 995 s.v. τέλειος 3, gives numerous examples and states this was a technical term of the mystery religions). It could here refer to those who believed Paul’s message, the mystery of God (v. 1), and so be translated as “those who believe God’s message.”

[3:8]  ⁴ 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.”

[3:19]  ⁵ sn A quotation from Job 5:13.

[5:4]  ⁶ 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]  ⁷ 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.

[5:5]  ⁸ 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]  ⁹ 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.

[6:5]  ¹⁰ tn Grk “to decide between his brother (and his opponent),” but see the note on the word “Christian” in 5:11.

[6:16]  ¹¹ tn Or “is in relationship with.”

[6:16]  ¹² tn Grk “is one body,” implying the association “with her.”

[6:16]  ¹³ sn A quotation from Gen 2:24.

[6:19]  ¹⁴ tn Grk “the ‘in you’ Holy Spirit.” The position of the prepositional phrase ἐν ὑμῖν (en Jumin, “in you”) between the article and the adjective effectively places the prepositional phrase in first attributive position. Such constructions are generally translated into English as relative clauses.

[7:17]  ¹⁵ tn Or “only”; Grk “if not.”

[8:4]  ¹⁶ sn “An idol in this world is nothing” and “There is no God but one.” Here and in v. 1 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12-13; 7:1; 10:23). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

[9:2]  ¹⁷ tn Grk “the seal.”

[9:9]  ¹⁸ sn A quotation from Deut 25:4.

[12:26]  ¹⁹ tc ‡ Before μέλος (melos, “member”) the great majority of witnesses read ἕν (Jen, “one”; א² C D F G Ψ 0285 33 1881 Ï latt sy), while the most important of the Alexandrian mss omit it (Ì⁴⁶ א* A B 1739). The addition of ἕν appears to be motivated by its presence earlier in the verse with μέλος and the parallel structure of the two conditional clauses in this verse, while little reason can be given for its absence (although accidental oversight is of course possible, it is not likely that all these witnesses should have overlooked it). NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[13:12]  ²⁰ 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.

[14:34]  ²¹ tn The word for “woman” and “wife” is the same in Greek. Because of the reference to husbands in v. 35, the word may be translated “wives” here. But in passages governing conduct in church meetings like this (cf. 11:2-16; 1 Tim 2:9-15) the general meaning “women” is more likely.

[14:34]  ²² sn For they are not permitted to speak. In light of 11:2-16, which gives permission for women to pray or prophesy in the church meetings, the silence commanded here seems not to involve the absolute prohibition of a woman addressing the assembly. Therefore (1) some take be silent to mean not taking an authoritative teaching role as 1 Tim 2 indicates, but (2) the better suggestion is to relate it to the preceding regulations about evaluating the prophets (v. 29). Here Paul would be indicating that the women should not speak up during such an evaluation, since such questioning would be in violation of the submission to male leadership that the OT calls for (the law, e.g., Gen 2:18).

[15:1]  ²³ tn Grk “Now I make known to you.”

[15:1]  ²⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[15:3]  ²⁵ tn Grk “among (the) first things.”

[15:12]  ²⁶ tn Grk “that he has been raised from the dead.”

[15:32]  ²⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[15:32]  ²⁸ sn An allusion to Isa 22:13; 56:12.

[16:11]  ²⁹ 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.”

[16:19]  ³⁰ tn Grk “the churches of Asia”; in the NT “Asia” always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[16:19]  ³¹ sn On Aquila and Prisca see also Acts 18:2, 18, 26; Rom 16:3-4; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[16:19]  ³² tc The plural form of this verb, ἀσπάζονται (aspazontai, “[they] greet”), is found in several good mss (B F G 075 0121 0243 33 1739 1881) as well as the Byzantine cursives. But the singular is read by an equally impressive group (א C D K P Ψ 104 2464 pc). This part of the verse is lacking in codex A. Deciding on the basis of external evidence is quite difficult. Internally, however, the singular appears to have given rise to the plural: (1) The rest of the greetings in this verse are in the plural; this one was probably made plural by some scribes for purposes of assimilation; and, more significantly, (2) since both Aquila and Prisca are mentioned as the ones who send the greeting, the plural is more natural. The singular is, of course, not impossible Greek; indeed, a singular verb with a compound subject is used with some frequency in the NT (cf. Matt 13:55; Mark 8:27; 14:1; John 2:2; 3:22; 4:36, 53; Acts 5:29; 16:31; 1 Tim 6:4). This is especially common when “Jesus and his disciples” is the subject. What is significant is that when such a construction is found the emphasis is placed on the first-named person (in this case, Aquila). Normally when these two are mentioned in the NT, Priscilla is mentioned first (Acts 18:18, 26; Rom 16:3; 2 Tim 4:19). Only here and in Acts 18:2 (the first mention of them) is Aquila mentioned before Priscilla. Many suggest that Priscilla is listed first due to prominence. Though that is possible, both the mention of Aquila first here and the singular verb give him special prominence (cf. ExSyn 401-2). What such prominence means in each instance is difficult to assess. Nevertheless, here is a Pauline instance in which Aquila is given prominence. Too much can be made of the word order argument in either direction.