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 4:11

4:11 To the present hour we are hungry and thirsty, poorly clothed, brutally treated, and without a roof over our heads.

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 ¹  in the day of the Lord. ² 

1 Korintus 6:14

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

1 Korintus 8:4

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.” ³ 

1 Korintus 9:2

9:2 If I am not an apostle to others, at least I am to you, for you are the confirming sign ⁴  of my apostleship 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 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 10:1

Learning from Israel’s Failures

10:1 For I do not want you to be unaware, ⁵  brothers and sisters, ⁶  that our fathers were all under the cloud and all passed through the sea,

1 Korintus 10:14

Avoid Idol Feasts

10:14 So then, my dear friends, flee from idolatry.

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 11:10

11:10 For this reason a woman should have a symbol of authority ⁷  on her head, because of the angels. ⁸ 

1 Korintus 11:12

11:12 For just as woman came from man, so man comes through woman. But all things come from God.

1 Korintus 11:22

11:22 Do you not have houses so that you can eat and drink? Or are you trying to show contempt for the church of God by shaming those who have nothing? What should I say to you? Should I praise you? I will not praise you for this!

1 Korintus 14:9

14:9 It is the same for you. If you do not speak clearly with your tongue, how will anyone know what is being said? For you will be speaking into the air.

1 Korintus 14:11-12

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. 14:12 It is the same with you. Since you are eager for manifestations of the Spirit, ⁹  seek to abound in order to strengthen the church.

1 Korintus 14:25

14:25 The secrets of his heart are disclosed, and in this way he will fall down with his face to the ground and worship God, declaring, “God is really among you.”

1 Korintus 15:56

15:56 The sting of death is sin, and the power of sin is the law.

1 Korintus 16:1

A Collection to Aid Jewish Christians

16:1 With regard to the collection for the saints, please follow the directions that I gave to the churches of Galatia: ¹⁰ 

1 Korintus 16:8

16:8 But I will stay in Ephesus ¹¹  until Pentecost,

1 Korintus 16:15

16:15 Now, brothers and sisters, ¹²  you know about the household of Stephanus, that as the first converts ¹³  of Achaia, they devoted themselves to ministry for the saints. I urge you

1 Korintus 16:19

16:19 The churches in the province of Asia ¹⁴  send greetings to you. Aquila and Prisca ¹⁵  greet ¹⁶  you warmly in the Lord, with the church that meets in their house.

[5:5]  ¹ 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]  ² 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.

[8:4]  ³ 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]  ⁴ tn Grk “the seal.”

[10:1]  ⁵ tn Grk “ignorant.”

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

[11:10]  ⁷ sn Paul does not use a word specifying what type of “covering” is meant (veil, hat, etc.). The Greek word he uses here (ἐξουσία exousia; translated symbol of authority) could be (1) a figure of speech that may substitute the result (the right to participate in worship) for the appropriate appearance that makes it possible (the covered head). Or (2) it refers to the outward symbol (having the head covered) as representing the inward attitude the woman is to possess (deference to male leadership in the church).

[11:10]  ⁸ sn Paul does not explain this reference to the angels, and its point is not entirely clear. It seems to reflect an awareness that angels are witnesses to church life (cf. Eph 3:10) and would be particularly sensitive to resistance against God’s created order.

[14:12]  ⁹ tn Grk “eager for spirits.” The plural is probably a shorthand for the Spirit’s gifts, especially in this context, tongues.

[16:1]  ¹⁰ tn Grk “as I directed the churches of Galatia, so also you yourselves do.”

[16:8]  ¹¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[16:15]  ¹² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[16:15]  ¹³ tn Grk “firstfruits.”

[16:19]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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.