1 Korintus 1:18
Konteks1:18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.
1 Korintus 2:8
Konteks2:8 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 2:16
Konteks2:16 For who has known the mind of the Lord, so as to advise him? 1 But we have the mind of Christ.
1 Korintus 6:18
Konteks6:18 Flee sexual immorality! “Every sin a person commits is outside of the body” 2 – but the immoral person sins against his own body.
1 Korintus 7:4
Konteks7:4 It is not the wife who has the rights to her own body, but the husband. In the same way, it is not the husband who has the rights to his own body, but the wife.
1 Korintus 7:16
Konteks7:16 For how do you know, wife, whether you will bring your husband to salvation? 3 Or how do you know, husband, whether you will bring your wife to salvation? 4
1 Korintus 7:22
Konteks7:22 For the one who was called in the Lord as a slave is the Lord’s freedman. In the same way, the one who was called as a free person is Christ’s slave.
1 Korintus 7:29
Konteks7:29 And I say this, brothers and sisters: 5 The time is short. So then those who have wives should be as those who have none,
1 Korintus 9:9
Konteks9:9 For it is written in the law of Moses, “Do not muzzle an ox while it is treading out the grain.” 6 God is not concerned here about oxen, is he?
1 Korintus 9:27
Konteks9:27 Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified.
1 Korintus 12:21
Konteks12:21 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 14:34-35
Konteks14:34 the women 7 should be silent in the churches, for they are not permitted to speak. 8 Rather, let them be in submission, as in fact the law says. 14:35 If they want to find out about something, they should ask their husbands at home, because it is disgraceful for a woman to speak in church. 9
1 Korintus 15:1
Konteks15:1 Now I want to make clear for you, 10 brothers and sisters, 11 the gospel that I preached to you, that you received and on which you stand,
1 Korintus 15:29
Konteks15:29 Otherwise, what will those do who are baptized for the dead? 12 If the dead are not raised at all, then why are they baptized for them?
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[2:16] 1 sn A quotation from Isa 40:13.
[6:18] 2 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.
[7:16] 3 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] 4 tn Grk “will save your wife?” The meaning is obviously that the husband would be the human agent in leading his wife to salvation.
[7:29] 5 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
[9:9] 6 sn A quotation from Deut 25:4.
[14:34] 7 tn The word for “woman” and “wife” is the same in Greek. Because of the reference to husbands in v. 35, the word may be translated “wives” here. But in passages governing conduct in church meetings like this (cf. 11:2-16; 1 Tim 2:9-15) the general meaning “women” is more likely.
[14:34] 8 sn For they are not permitted to speak. In light of 11:2-16, which gives permission for women to pray or prophesy in the church meetings, the silence commanded here seems not to involve the absolute prohibition of a woman addressing the assembly. Therefore (1) some take be silent to mean not taking an authoritative teaching role as 1 Tim 2 indicates, but (2) the better suggestion is to relate it to the preceding regulations about evaluating the prophets (v. 29). Here Paul would be indicating that the women should not speak up during such an evaluation, since such questioning would be in violation of the submission to male leadership that the OT calls for (the law, e.g., Gen 2:18).
[14:35] 9 tc Some scholars have argued that vv. 34-35 should be excised from the text (principally G. D. Fee, First Corinthians [NICNT], 697-710; P. B. Payne, “Fuldensis, Sigla for Variants in Vaticanus, and 1 Cor 14.34-5,” NTS 41 [1995]: 240-262). This is because the Western witnesses (D F G ar b vgms Ambst) have these verses after v. 40, while the rest of the tradition retains them here. There are no
[15:1] 10 tn Grk “Now I make known to you.”
[15:1] 11 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
[15:29] 12 sn Many suggestions have been offered for the puzzling expression baptized for the dead. There are up to 200 different explanations for the passage; a summary is given by K. C. Thompson, “I Corinthians 15,29 and Baptism for the Dead,” Studia Evangelica 2.1 (TU 87), 647-59. The most likely interpretation is that some Corinthians had undergone baptism to bear witness to the faith of fellow believers who had died without experiencing that rite themselves. Paul’s reference to the practice here is neither a recommendation nor a condemnation. He simply uses it as evidence from the lives of the Corinthians themselves to bolster his larger argument, begun in 15:12, that resurrection from the dead is a present reality in Christ and a future reality for them. Whatever they may have proclaimed, the Corinthians’ actions demonstrated that they had hope for a bodily resurrection.