1 Korintus 1:2

1:2 to the church of God that is in Corinth, ¹  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. ² 

1 Korintus 1:4

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 ³  will also strengthen you to the end, so that you will be blameless on the day of our Lord Jesus Christ.

1 Korintus 1:10

Divisions in the Church

1:10 I urge you, brothers and sisters, ⁴  by the name of our Lord Jesus Christ, to agree together, ⁵  to end your divisions, ⁶  and to be united by the same mind and purpose. ⁷ 

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 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.” ⁸ 

1 Korintus 5:4-5

5:4 When you gather together in the name of our Lord Jesus, ⁹  and I am with you in spirit, ¹⁰  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 ¹¹  in the day of the Lord. ¹² 

1 Korintus 5:9

5:9 I wrote you in my letter not to associate with sexually immoral people.

1 Korintus 6:4

6:4 So if you have ordinary lawsuits, do you appoint as judges those who have no standing in the church? ¹³ 

1 Korintus 6:13

6:13 “Food is for the stomach and the stomach is for food, but God will do away with both.” ¹⁴  The body is not for sexual immorality, but for the Lord, and the Lord for the body.

1 Korintus 6:16

6:16 Or do you not know that anyone who is united with ¹⁵  a prostitute is one body with her? ¹⁶  For it is said, “The two will become one flesh.” ¹⁷ 

1 Korintus 7:3

7:3 A husband should give to his wife her sexual rights, ¹⁸  and likewise a wife to her husband.

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. ¹⁹  Then resume your relationship, ²⁰  so that Satan may not tempt you because of your lack of self-control.

1 Korintus 7:14

7:14 For the unbelieving husband is sanctified because of the wife, and the unbelieving wife because of her husband. ²¹  Otherwise your children are unclean, but now they are holy.

1 Korintus 7:20

7:20 Let each one remain in that situation in life ²²  in which he was called.

1 Korintus 7:28

7:28 But if you marry, you have not sinned. And if a virgin marries, she has not sinned. But those who marry will face difficult circumstances, ²³  and I am trying to spare you such problems. ²⁴ 

1 Korintus 7:33

7:33 But a married man is concerned about the things of the world, how to please his wife,

1 Korintus 7:37

7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep his own virgin, does well.

1 Korintus 8:7

8:7 But this knowledge is not shared by all. And some, by being accustomed to idols in former times, eat this food as an idol sacrifice, and their conscience, because it is weak, is defiled.

1 Korintus 8:11

8:11 So by your knowledge the weak brother or sister, ²⁵  for whom Christ died, is destroyed. ²⁶ 

1 Korintus 9:12

9:12 If others receive this right from you, are we not more deserving?

But we have not made use of this right. Instead we endure everything so that we may not be a hindrance to the gospel of Christ.

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 10:2

10:2 and all were baptized ²⁷  into Moses in the cloud and in the sea,

1 Korintus 10:5

10:5 But God was not pleased with most of them, for they were cut down in the wilderness.

1 Korintus 10:32

10:32 Do not give offense to Jews or Greeks or to the church of God,

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 12:21

12:21 The eye cannot say to the hand, “I do not need you,” nor in turn can the head say to the foot, “I do not need you.”

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 13:6

13:6 It is not glad about injustice, but rejoices in the truth.

1 Korintus 14:16

14:16 Otherwise, if you are praising God with your spirit, how can someone without the gift ²⁸  say “Amen” to your thanksgiving, since he does not know what you are saying?

1 Korintus 14:20

14:20 Brothers and sisters, ²⁹  do not be children in your thinking. Instead, be infants in evil, but in your thinking be mature.

1 Korintus 15:4

15:4 and that he was buried, and that he was raised ³⁰  on the third day according to the scriptures,

1 Korintus 15:19

15:19 For if only in this life we have hope in Christ, we should be pitied more than anyone.

1 Korintus 15:23

15:23 But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him. ³¹ 

1 Korintus 15:52

15:52 in a moment, in the blinking ³²  of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed.

1 Korintus 16:13

Final Challenge and Blessing

16:13 Stay alert, stand firm in the faith, show courage, be strong.

1 Korintus 16:17

16:17 I was glad about the arrival of Stephanus, Fortunatus, and Achaicus because they have supplied the fellowship with you that I lacked. ³³ 

1 Korintus 16:19

16:19 The churches in the province of Asia ³⁴  send greetings to you. Aquila and Prisca ³⁵  greet ³⁶  you warmly in the Lord, with the church that meets in their house.

1 Korintus 16:21

16:21 I, Paul, send this greeting with my own hand.

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

[1:2]  ² tn Grk “theirs and ours.”

[1:8]  ³ 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.

[1:10]  ⁴ 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]  ⁵ tn Grk “that you all say the same thing.”

[1:10]  ⁶ tn Grk “that there be no divisions among you.”

[1:10]  ⁷ tn Grk “that you be united in/by the same mind and in/by the same purpose.”

[3:19]  ⁸ sn A quotation from Job 5:13.

[5:4]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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.

[6:4]  ¹³ tn Or “if you have ordinary lawsuits, appoint as judges those who have no standing in the church!” This alternative reading (cf. KJV, NIV) takes the Greek verb καθίζετε (kaqizete) as an ironic imperative instead of a question. This verb comes, however, at the end of the sentence. It is not impossible that Paul meant for it to be understood this way, but its placement in the sentence does not make this probable.

[6:13]  ¹⁴ tn Grk “both this [stomach] and these [foods].”

[6:13]  sn There is debate as to the extent of the Corinthian slogan which Paul quotes here. Some argue that the slogan is only the first sentence – “Food is for the stomach and the stomach is for food” – with the second statement forming Paul’s rejoinder, while others argue that the slogan contains both sentences (as in the translation above). The argument which favors the latter is the tight conceptual and grammatical parallelism which occurs if Paul’s response begins with “The body is not for sexual immorality” and then continues through the end of v. 14. For discussion and diagrams of this structure, see G. D. Fee, First Corinthians (NICNT), 253-57.

[6:16]  ¹⁵ tn Or “is in relationship with.”

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

[6:16]  ¹⁷ sn A quotation from Gen 2:24.

[7:3]  ¹⁸ tn Grk “fulfill the obligation” or “pay the debt,” referring to the fulfillment of sexual needs within marriage.

[7:5]  ¹⁹ 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]  ²⁰ tn Grk “and be together again.”

[7:14]  ²¹ tc Grk “the brother.” Later witnesses (א² D² Ï) have ἀνδρί (andri, “husband”) here, apparently in conscious emulation of the earlier mention of ἀνήρ (ajnhr) in the verse. However, the earliest and best witnesses (Ì⁴⁶ א* A B C D* F G P Ψ 33 1739 al co) are decisively in favor of ἀδελφῷ (adelfw, “brother”), a word that because of the close association with “wife” here may have seemed inappropriate to many scribes. It is also for reasons of English style that “her husband” is used in the translation.

[7:20]  ²² tn Grk “in the calling.” “Calling” in Paul is God’s work of drawing people to faith in Christ. As in 1:26, calling here stands by metonymy for a person’s circumstances when he becomes a Christian.

[7:28]  ²³ tn Grk “these will have tribulation in the flesh.”

[7:28]  ²⁴ tn Grk “I am trying to spare you.” Direct objects were frequently omitted in Greek when clear from the context. “Such problems” has been supplied here to make the sense of the statement clear.

[8:11]  ²⁵ tn Grk “the one who is weak…the brother for whom Christ died,” but see note on the word “Christian” in 5:11.

[8:11]  ²⁶ tn This may be an indirect middle, “destroys himself.”

[10:2]  ²⁷ 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).

[14:16]  ²⁸ tn Grk “how can someone who fills the place of the unlearned say ‘Amen.’”

[14:20]  ²⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[15:4]  ³⁰ 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.

[15:23]  ³¹ tn Grk “then those who belong to Christ, at his coming.”

[15:52]  ³² tn The Greek word ῥιπή (rJiph) refers to a very rapid movement (BDAG 906 s.v.). This has traditionally been translated as “twinkling,” which implies an exceedingly fast – almost instantaneous – movement of the eyes, but this could be confusing to the modern reader since twinkling in modern English often suggests a faint, flashing light. In conjunction with the genitive ὀφθαλμοῦ (ofqalmou, “of an eye”), “blinking” is the best English equivalent (see, e.g., L&N 16.5), although it does not convey the exact speed implicit in the Greek term.

[16:17]  ³³ tn Or “they have made up for your absence” (BDAG 70 s.v. ἀναπληρόω 3).

[16:19]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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.