1 Korintus 1:7

1:7 so that you do not lack any spiritual gift as you wait for the revelation ¹  of our Lord Jesus Christ.

1 Korintus 1:19-20

1:19 For it is written, “I will destroy the wisdom of the wise, and I will thwart the cleverness of the intelligent.” ²  1:20 Where is the wise man? Where is the expert in the Mosaic law? ³  Where is the debater of this age? Has God not made the wisdom of the world foolish?

1 Korintus 1:26

1:26 Think about the circumstances of your call, ⁴  brothers and sisters. ⁵  Not many were wise by human standards, ⁶  not many were powerful, not many were born to a privileged position. ⁷ 

1 Korintus 2:7

2:7 Instead we speak the wisdom of God, hidden in a mystery, that God determined before the ages for our glory.

1 Korintus 3:10

3:10 According to the grace of God given to me, like a skilled master-builder I laid a foundation, but someone else builds on it. And each one must be careful how he builds.

1 Korintus 4:19

4:19 But I will come to you soon, if the Lord is willing, and I will find out not only the talk of these arrogant people, but also their power.

1 Korintus 5:7

5:7 Clean out the old yeast so that you may be a new batch of dough – you are, in fact, without yeast. For Christ, our Passover lamb, has been sacrificed.

1 Korintus 6:18

6:18 Flee sexual immorality! “Every sin a person commits is outside of the body” ⁸  – but the immoral person sins against his own body.

1 Korintus 7:2-3

7:2 But because of immoralities, each man should have relations with ⁹  his own wife and each woman with ¹⁰  her own husband. 7:3 A husband should give to his wife her sexual rights, ¹¹  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. ¹²  Then resume your relationship, ¹³  so that Satan may not tempt you because of your lack of self-control.

1 Korintus 7:16

7:16 For how do you know, wife, whether you will bring your husband to salvation? ¹⁴  Or how do you know, husband, whether you will bring your wife to salvation? ¹⁵ 

1 Korintus 7:26

7:26 Because of the impending crisis I think it best for you to remain as you are.

1 Korintus 7:36-38

7:36 If anyone thinks he is acting inappropriately toward his virgin, ¹⁶  if she is past the bloom of youth ¹⁷  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 own virgin, does well. 7:38 So then, the one who marries ¹⁸  his own virgin does well, but the one who does not, does better. ¹⁹ 

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 8:12

8:12 If you sin against your brothers or sisters ²⁰  in this way and wound their weak conscience, you sin against Christ.

1 Korintus 10:1

Learning from Israel’s Failures

10:1 For I do not want you to be unaware, ²¹  brothers and sisters, ²²  that our fathers were all under the cloud and all passed through the sea,

1 Korintus 10:13

10:13 No trial has overtaken you that is not faced by others. ²³  And God is faithful: He ²⁴  will not let you be tried beyond what you are able to bear, ²⁵  but with the trial will also provide a way out so that you may be able to endure it.

1 Korintus 10:25

10:25 Eat anything that is sold in the marketplace without questions of conscience,

1 Korintus 10:27-29

10:27 If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience. 10:28 But if someone says to you, “This is from a sacrifice,” do not eat, because of the one who told you and because of conscience ²⁶  – 10:29 I do not mean yours but the other person’s. For why is my freedom being judged by another’s conscience?

1 Korintus 11:4-5

11:4 Any man who prays or prophesies with his head covered disgraces his head. 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 11:7

11:7 For a man should not have his head covered, since he is the image and glory of God. But the woman is the glory of the man.

1 Korintus 11:9

11:9 Neither was man created for the sake of woman, but woman for man.

1 Korintus 11:24-25

11:24 and after he had given thanks he broke it and said, “This is my body, which is for you. Do this in remembrance of me.” 11:25 In the same way, he also took the cup after supper, saying, “This cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me.”

1 Korintus 13:2

13:2 And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing.

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 14:11-12

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, ²⁷  seek to abound in order to strengthen the church.

1 Korintus 15:9

15:9 For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God.

1 Korintus 15:24

15:24 Then ²⁸  comes the end, ²⁹  when he hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power.

1 Korintus 15:31

15:31 Every day I am in danger of death! This is as sure as ³⁰  my boasting in you, ³¹  which I have in Christ Jesus our Lord.

1 Korintus 15:49-50

15:49 And just as we have borne the image of the man of dust, let us also bear ³²  the image of the man of heaven.

15:50 Now this is what I am saying, brothers and sisters: ³³  Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.

1 Korintus 15:54

15:54 Now when this perishable puts on the imperishable, and this mortal puts on immortality, then the saying that is written will happen,

“Death has been swallowed up in victory.” ³⁴ 

1 Korintus 16:3

16:3 Then, when I arrive, I will send those whom you approve with letters of explanation to carry your gift to Jerusalem. ³⁵ 

1 Korintus 16:15

16:15 Now, brothers and sisters, ³⁶  you know about the household of Stephanus, that as the first converts ³⁷  of Achaia, they devoted themselves to ministry for the saints. I urge you

[1:7]  ¹ sn The revelation of our Lord Jesus Christ refers to the Lord’s return, when he will be revealed (cf. the reference to the day of our Lord Jesus Christ in v. 8).

[1:19]  ² sn A quotation from Isa 29:14.

[1:20]  ³ tn Grk “the scribe.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the Mosaic law” comes closer to the meaning for the modern reader.

[1:26]  ⁴ tn Grk “Think about your calling.” “Calling” in Paul’s writings usually refers to God’s work of drawing people to faith in Christ. The following verses show that “calling” here stands by metonymy for their circumstances when they became Christians, leading to the translation “the circumstances of your call.”

[1:26]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[1:26]  ⁶ tn Grk “according to the flesh.”

[1:26]  ⁷ tn The Greek word ευγενής (eugenh") refers to the status of being born into nobility, wealth, or power with an emphasis on the privileges and benefits that come with that position.

[6:18]  ⁸ sn It is debated whether this is a Corinthian slogan. If it is not, then Paul is essentially arguing that there are two types of sin, nonsexual sins which take place outside the body and sexual sins which are against a person’s very own body. If it is a Corinthian slogan, then it is a slogan used by the Corinthians to justify their immoral behavior. With it they are claiming that anything done in the body or through the body had no moral relevance. A decision here is very difficult, but the latter is to be preferred for two main reasons. (1) This is the most natural understanding of the statement as it is written. To construe it as a statement by Paul requires a substantial clarification in the sense (e.g., “All other sins…” [NIV]). (2) Theologically the former is more difficult: Why would Paul single out sexual sins as more intrinsically related to the body than other sins, such as gluttony or drunkenness? For these reasons, it is more likely that the phrase in quotation marks is indeed a Corinthian slogan which Paul turns against them in the course of his argument, although the decision must be regarded as tentative.

[7:2]  ⁹ tn Grk “each man should have his own wife.” “Have” in this context means “have marital relations with” (see the following verse). The verb ἐχέτω (ecetw, “have”) occurs twice in the Greek text, but has not been repeated in the translation for stylistic reasons. This verb occurs 8 times in the LXX (Exod 2:1; Deut 28:30; 2 Chr 11:21; 1 Esd 9:12, 18; Tob 3:8; Isa 13:16; 54:1) with the meaning “have sexual relations with,” and 9 times elsewhere in the NT with the same meaning (Matt 20:23; 22:28; Mark 6:18; 12:33; Luke 20:28; John 4:18 [twice]; 1 Cor 5:1; 7:29).

[7:2]  ¹⁰ tn Grk “should have.” For explanation of the translation, see the note on “have relations with” earlier in this verse.

[7:3]  ¹¹ tn Grk “fulfill the obligation” or “pay the debt,” referring to the fulfillment of sexual needs within marriage.

[7:5]  ¹² 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]  ¹³ tn Grk “and be together again.”

[7:16]  ¹⁴ tn Grk “will save your husband?” The meaning is obviously that the wife would be the human agent in leading her husband to salvation.

[7:16]  ¹⁵ tn Grk “will save your wife?” The meaning is obviously that the husband would be the human agent in leading his wife to salvation.

[7:36]  ¹⁶ tn Grk “virgin,” either a fiancée, a daughter, or the ward of a guardian. For discussion see the note at the end of v. 38.

[7:36]  ¹⁷ tn Or referring to an engaged man: “if he is past the critical point,” “if his passions are too strong.” The word literally means “to be past the high point.”

[7:38]  ¹⁸ tn Or “who gives his own virgin in marriage.”

[7:38]  ¹⁹ 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.”

[8:12]  ²⁰ tn See note on the phrase “brothers and sisters” in 1:10.

[10:1]  ²¹ tn Grk “ignorant.”

[10:1]  ²² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[10:13]  ²³ tn Grk “except a human one” or “except one common to humanity.”

[10:13]  ²⁴ tn Grk “God is faithful who.” The relative pronoun was changed to a personal pronoun in the translation for clarity.

[10:13]  ²⁵ 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.

[10:28]  ²⁶ tc The Byzantine texttype and a few other witnesses (H^c Ψ Ï) essentially duplicate v. 26 at the end of this verse (with γάρ [gar, “for”] in second instead of third position), which itself is a quotation from Ps 24:1 (23:1 LXX). Not only is there a vast number of early, important, and diverse witnesses that lack this extra material (א A B C* D F G H* P 33 81 365 630 1175 1739 1881 2464 latt co), but the quotation seems out of place at this point in the discourse for Paul is here discussing reasons not to partake of food that has been sacrificed to idols. Perhaps scribes felt that since food is from the Lord, to eat meat sacrificed to idols contradicts that belief. Either way, the better witnesses lack the clause which, had it been authentic to v. 28, would have not occasioned such a widespread excision. The evidence is thus compelling for the shorter reading.

[14:12]  ²⁷ tn Grk “eager for spirits.” The plural is probably a shorthand for the Spirit’s gifts, especially in this context, tongues.

[15:24]  ²⁸ tn This is a continuation of the previous sentence in the Greek text. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[15:24]  ²⁹ tn Grk “then the end” or “then (is) the end.” Paul explains how the “end” relates to resurrection in vv. 25-28.

[15:31]  ³⁰ tn Or, more literally, “I swear by the boasting in you.”

[15:31]  ³¹ tc ‡ Although the witnesses for the shorter reading (Ì⁴⁶ D F G Ψ 075 0243 1739 1881 Ï) are not as strong as for the addition of ἀδελφοί (adelfoi, “brothers”) at this juncture (א A B K P 33 81 104 365 1175 2464 lat sy co), it is difficult to find a reason why scribes would either intentionally or unintentionally drop the address here. Thus, the shorter reading is slightly preferred.

[15:49]  ³² tc ‡ A few significant witnesses have the future indicative φορέσομεν (foresomen, “we will bear”; B I 6 630 1881 al sa) instead of the aorist subjunctive φορέσωμεν (foreswmen, “let us bear”; Ì⁴⁶ א A C D F G Ψ 075 0243 33 1739 Ï latt bo). If the original reading is the future tense, then “we will bear” would be a guarantee that believers would be like Jesus (and unlike Adam) in the resurrection. If the aorist subjunctive is original, then “let us bear” would be a command to show forth the image of Jesus, i.e., to live as citizens of the kingdom that believers will one day inherit. The future indicative is not widespread geographically. At the same time, it fits the context well: Not only are there indicatives in this section (especially vv. 42-49), but the conjunction καί (kai) introducing the comparative καθώς (kaqws) seems best to connect to the preceding by furthering the same argument (what is, not what ought to be). For this reason, though, the future indicative could be a reading thus motivated by an early scribe. In light of the extremely weighty evidence for the aorist subjunctive, it is probably best to regard the aorist subjunctive as original. This connects well with v. 50, for there Paul makes a pronouncement that seems to presuppose some sort of exhortation. G. D. Fee (First Corinthians [NICNT], 795) argues for the originality of the subjunctive, stating that “it is nearly impossible to account for anyone’s having changed a clearly understandable future to the hortatory subjunctive so early and so often that it made its way into every textual history as the predominant reading.” The subjunctive makes a great deal of sense in view of the occasion of 1 Corinthians. Paul wrote to combat an over-realized eschatology in which some of the Corinthians evidently believed they were experiencing all the benefits of the resurrection body in the present, and thus that their behavior did not matter. If the subjunctive is the correct reading, it seems Paul makes two points: (1) that the resurrection is a bodily one, as distinct from an out-of-body experience, and (2) that one’s behavior in the interim does make a difference (see 15:32-34, 58).

[15:50]  ³³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[15:54]  ³⁴ sn A quotation from Isa 25:8.

[16:3]  ³⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:15]  ³⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[16:15]  ³⁷ tn Grk “firstfruits.”