1 Korintus 1:25

1:25 For the foolishness of God is wiser than human wisdom, ¹  and the weakness of God is stronger than human strength. ² 

1 Korintus 4:6-7

4:6 I have applied these things to myself and Apollos because of you, brothers and sisters, ³  so that through us you may learn “not to go beyond what is written,” so that none of you will be puffed up in favor of the one against the other. 4:7 For who concedes you any superiority? What do you have that you did not receive? And if you received it, why do you boast as though you did not?

1 Korintus 5:2

5:2 And you are proud! ⁴  Shouldn’t you have been deeply sorrowful instead and removed the one who did this ⁵  from among you?

1 Korintus 6:3

6:3 Do you not know that we will judge angels? Why not ordinary matters!

1 Korintus 6:7

6:7 The fact that you have lawsuits among yourselves demonstrates that you have already been defeated. Why not rather be wronged? Why not rather be cheated?

1 Korintus 7:9

7:9 But if they do not have self-control, let them get married. For it is better to marry than to burn with sexual desire. ⁶ 

1 Korintus 7:21

7:21 Were you called as a slave? ⁷  Do not worry about it. But if indeed you are able to be free, make the most of the opportunity.

1 Korintus 7:38

7:38 So then, the one who marries ⁸  his own virgin does well, but the one who does not, does better. ⁹ 

1 Korintus 7:40

7:40 But in my opinion, she will be happier if she remains as she is – and I think that I too have the Spirit of God!

1 Korintus 8:8

8:8 Now food will not bring us close to God. We are no worse if we do not eat and no better if we do.

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 9:15

9:15 But I have not used any of these rights. And I am not writing these things so that something will be done for me. ¹⁰  In fact, it would be better for me to die than – no one will deprive me of my reason for boasting! ¹¹ 

1 Korintus 9:19

9:19 For since I am free from all I can make myself a slave to all, in order to gain even more people. ¹² 

1 Korintus 10:13

10:13 No trial has overtaken you that is not faced by others. ¹³  And God is faithful: He ¹⁴  will not let you be tried beyond what you are able to bear, ¹⁵  but with the trial will also provide a way out so that you may be able to endure it.

1 Korintus 10:22

10:22 Or are we trying to provoke the Lord to jealousy? Are we really stronger than he is? ¹⁶ 

1 Korintus 11:17

The Lord’s Supper

11:17 Now in giving the following instruction I do not praise you, because you come together not for the better but for the worse.

1 Korintus 12:22-24

12:22 On the contrary, those members that seem to be weaker are essential, 12:23 and those members we consider less honorable we clothe with greater honor, and our unpresentable members are clothed with dignity, ¹⁷  12:24 but our presentable members do not need this. Instead, God has blended together the body, giving greater honor to the lesser member,

1 Korintus 12:31

12:31 But you should be eager for the greater gifts.

And now I will show you a way that is beyond comparison. ¹⁸ 

1 Korintus 14:1

Prophecy and Tongues

14:1 Pursue love and be eager for the spiritual gifts, especially that you may prophesy.

1 Korintus 14:5

14:5 I wish you all spoke in tongues, but even more that you would prophesy. The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened.

1 Korintus 14:12

14:12 It is the same with you. Since you are eager for manifestations of the Spirit, ¹⁹  seek to abound in order to strengthen the church.

1 Korintus 14:18-19

14:18 I thank God that I speak in tongues more than all of you, 14:19 but in the church I want to speak five words with my mind to instruct others, rather than ten thousand words in a tongue.

1 Korintus 14:27

14:27 If someone speaks in a tongue, it should be two, or at the most three, one after the other, and someone must interpret.

1 Korintus 15:6

15:6 Then he appeared to more than five hundred of the brothers and sisters ²⁰  at one time, most of whom are still alive, ²¹  though some have fallen asleep. ²² 

1 Korintus 15:10

15:10 But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them – yet not I, but the grace of God with me.

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 15:46

15:46 However, the spiritual did not come first, but the natural, and then the spiritual.

[1:25]  ¹ tn Grk “than men.”

[1:25]  ² tn Grk “than men.”

[4:6]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[5:2]  ⁴ tn Or “are puffed up/arrogant,” the same verb occurring in 4:6, 18.

[5:2]  ⁵ tn Grk “sorrowful, so that the one who did this might be removed.”

[7:9]  ⁶ tn Grk “than to burn,” a figure of speech referring to unfulfilled sexual passion.

[7:21]  ⁷ tn Traditionally, “servant” (KJV), though almost all modern translations render the word as “slave” here.

[7:38]  ⁸ tn Or “who gives his own virgin in marriage.”

[7:38]  ⁹ sn 1 Cor 7:36-38. There are two common approaches to understanding the situation addressed in these verses. One view involves a father or male guardian deciding whether to give his daughter or female ward in marriage (cf. NASB, NIV margin). The evidence for this view is: (1) the phrase in v. 37 (Grk) “to keep his own virgin” fits this view well (“keep his own virgin [in his household]” rather than give her in marriage), but it does not fit the second view (there is little warrant for adding “her” in the way the second view translates it: “to keep her as a virgin”). (2) The verb used twice in v. 38 (γαμίζω, gamizw) normally means “to give in marriage” not “to get married.” The latter is usually expressed by γαμέω (gamew), as in v. 36b. (3) The father deciding what is best regarding his daughter’s marriage reflects the more likely cultural situation in ancient Corinth, though it does not fit modern Western customs. While Paul gives his advice in such a situation, he does not command that marriages be arranged in this way universally. If this view is taken, the translation will read as follows: “7:36 If anyone thinks he is acting inappropriately toward his unmarried daughter, if she is past the bloom of youth and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 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 daughter unmarried, does well. 7:38 So then the one who gives his daughter in marriage does well, but the one who does not give her does better.” The other view is taken by NRSV, NIV text, NJB, REB: a single man deciding whether to marry the woman to whom he is engaged. The evidence for this view is: (1) it seems odd to use the word “virgin” (vv. 36, 37, 38) if “daughter” or “ward” is intended. (2) The other view requires some difficult shifting of subjects in v. 36, whereas this view manages a more consistent subject for the various verbs used. (3) The phrases in these verses are used consistently elsewhere in this chapter to describe considerations appropriate to the engaged couple themselves (cf. vv. 9, 28, 39). It seems odd not to change the phrasing in speaking about a father or guardian. If this second view is taken, the translation will read as follows: “7:36 If anyone thinks he is acting inappropriately toward his fiancée, if his passions are too strong and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 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 her as his fiancée, does well. 7:38 So then, the one who marries his fiancée does well, but the one who does not marry her does better.”

[9:15]  ¹⁰ tn Grk “so that it will happen in this way in my case.”

[9:15]  ¹¹ tc The reading ἤ – τὸ καύχημά μου οὐδεὶς κενώσει (h – to kauchma mou oudei" kenwsei, “than – no one will deprive me of my reason for boasting!”) is syntactically abrupt, but fully in keeping with Pauline style. It is supported by Ì⁴⁶ א* B D*^,c 33 1739 1881 as well as early patristic authors. Most witnesses, especially the later ones (א² C D² Ψ Ï lat), have a significantly smoother reading than this: ἢ τὸ καύχημά μου ἵνα τις κενώσῃ (or κενώσει); h to kauchma mou {ina ti" kenwsh (or kenwsei), “than that anyone should deprive me of my boasting.” The simple replacement of οὐδείς with ἵνα essentially accomplishes the smoothing out of the text, and as such the ἵνα reading is suspect. Not only is the harder reading in keeping with Pauline style, but it is also found in the earlier and better witnesses.

[9:15]  sn Paul breaks off his thought at mid-sentence (indicated by the dash in the translation) and it is somewhat difficult to determine his reason for boasting. Most likely Paul would rather die than be deprived of the boast that he had offered the gospel free of charge even though as an apostle he had the right to such support (9:14). Did he say this as a way of criticizing his opponents? Perhaps only indirectly. His focus has more to do with not hindering the gospel than what his opponents were doing (9:12).

[9:19]  ¹² tn Or “more converts.” The word “people” is not in the Greek text, but is implied. It has been supplied in the translation to clarify the meaning.

[10:13]  ¹³ tn Grk “except a human one” or “except one common to humanity.”

[10:13]  ¹⁴ tn Grk “God is faithful who.” The relative pronoun was changed to a personal pronoun in the translation for clarity.

[10:13]  ¹⁵ tn The words “to bear” are not in the Greek text, but are implied. They have been supplied in the translation to clarify the meaning.

[10:22]  ¹⁶ tn The question in Greek expects a negative answer (“We are not stronger than he is, are we?”).

[12:23]  ¹⁷ tn Grk “have greater propriety (or decorum, presentability).”

[12:31]  ¹⁸ tn Grk “a still more excellent way.” In this context the phrase has an elative rather than a comparative sense, however.

[14:12]  ¹⁹ tn Grk “eager for spirits.” The plural is probably a shorthand for the Spirit’s gifts, especially in this context, tongues.

[15:6]  ²⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[15:6]  ²¹ tn Grk “most of whom remain until now.”

[15:6]  ²² tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “sleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term.