1 Korintus 1:3

1:3 Grace and peace to you ¹  from God our Father and the Lord Jesus Christ!

1 Korintus 1:22

1:22 For Jews demand miraculous signs and Greeks ask for wisdom,

1 Korintus 1:24

1:24 But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God.

1 Korintus 2:3

2:3 And I was with you in weakness and in fear and with much trembling.

1 Korintus 10:2

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

1 Korintus 11:30

11:30 That is why many of you are weak and sick, and quite a few are dead. ³ 

1 Korintus 14:3

14:3 But the one who prophesies speaks to people for their strengthening, ⁴  encouragement, and consolation.

1 Korintus 15:4

15:4 and that he was buried, and that he was raised ⁵  on the third day according to the scriptures,

1 Korintus 16:9

16:9 because a door of great opportunity stands wide open for me, ⁶  but there are many opponents.

[1:3]  ¹ tn Grk “Grace to you and peace.”

[10:2]  ² 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).

[11:30]  ³ tn Grk “are asleep.” The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[14:3]  ⁴ tn Grk “edification.”

[15:4]  ⁵ 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.

[16:9]  ⁶ tn Grk “for a door has opened wide to me, great and effective.”