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 2:10

2:10 God has revealed these to us by the Spirit. For the Spirit searches all things, even the deep things of God.

1 Korintus 2:14

2:14 The unbeliever ³  does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned.

1 Korintus 3:5

3:5 What is Apollos, really? Or what is Paul? Servants through whom you came to believe, and each of us in the ministry the Lord gave us. ⁴ 

1 Korintus 3:8

3:8 The one who plants and the one who waters work as one, ⁵  but each will receive his reward according to his work.

1 Korintus 4:7

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 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 5:1

Church Discipline

5:1 It is actually reported that sexual immorality exists among you, the kind of immorality that is not permitted even among the Gentiles, so that someone is cohabiting with ⁶  his father’s wife.

1 Korintus 5:4

5:4 When you gather together in the name of our Lord Jesus, ⁷  and I am with you in spirit, ⁸  along with the power of our Lord Jesus,

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 5:10

5:10 In no way did I mean the immoral people of this world, or the greedy and swindlers and idolaters, since you would then have to go out of the world.

1 Korintus 6:2

6:2 Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you not competent to settle trivial suits?

1 Korintus 6:19

6:19 Or do you not know that your body is the temple of the Holy Spirit who is in you, ⁹  whom you have from God, and you are not your own?

1 Korintus 7:4

7:4 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 7:7

7:7 I wish that everyone was as I am. But each has his own gift from God, one this way, another that.

1 Korintus 7:17

The Circumstances of Your Calling

7:17 Nevertheless, ¹⁰  as the Lord has assigned to each one, as God has called each person, so must he live. I give this sort of direction in all the churches.

1 Korintus 7:29

7:29 And I say this, brothers and sisters: ¹¹  The time is short. So then those who have wives should be as those who have none,

1 Korintus 7:35

7:35 I am saying this for your benefit, not to place a limitation on you, but so that without distraction you may give notable and constant service to the Lord.

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.” ¹² 

1 Korintus 9:10

9:10 Or is he not surely speaking for our benefit? It was written for us, because the one plowing and threshing ought to work in hope of enjoying the harvest.

1 Korintus 10:1

Learning from Israel’s Failures

10:1 For I do not want you to be unaware, ¹³  brothers and sisters, ¹⁴  that our fathers were all under the cloud and all passed through the sea,

1 Korintus 10:4

10:4 and all drank the same spiritual drink. For they were all drinking from the spiritual rock that followed them, and the rock was Christ.

1 Korintus 10:20

10:20 No, I mean that what the pagans sacrifice ¹⁵  is to demons and not to God. I do not want you to be partners with demons.

1 Korintus 10:27-28

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 ¹⁶  –

1 Korintus 11:5

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 11:12

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

1 Korintus 11:23

11:23 For I received from the Lord what I also passed on to you, that the Lord Jesus on the night in which he was betrayed took bread,

1 Korintus 11:26-27

11:26 For every time you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

11:27 For this reason, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord.

1 Korintus 12:16

12:16 And if the ear says, “Since I am not an eye, I am not part of the body,” it does not lose its membership in the body because of that.

1 Korintus 12:26

12:26 If one member suffers, everyone suffers with it. If a ¹⁷  member is honored, all rejoice with it.

1 Korintus 12:28

12:28 And God has placed in the church first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues.

1 Korintus 13:1

The Way of Love

13:1 If I speak in the tongues of men and of angels, but I do not have love, I am a noisy gong or a clanging cymbal.

1 Korintus 13:12

13:12 For now we see in a mirror indirectly, ¹⁸  but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known.

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

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.

1 Korintus 14:19

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 14:23

14:23 So if the whole church comes together and all speak in tongues, and unbelievers or uninformed people enter, will they not say that you have lost your minds?

1 Korintus 14:34

14:34 the women ¹⁹  should be silent in the churches, for they are not permitted to speak. ²⁰  Rather, let them be in submission, as in fact the law says.

1 Korintus 15:3

15:3 For I passed on to you as of first importance ²¹  what I also received – that Christ died for our sins according to the scriptures,

1 Korintus 15:29

15:29 Otherwise, what will those do who are baptized for the dead? ²²  If the dead are not raised at all, then why are they baptized for them?

1 Korintus 15:32

15:32 If from a human point of view I fought with wild beasts at Ephesus, ²³  what did it benefit me? If the dead are not raised, let us eat and drink, for tomorrow we die. ²⁴ 

1 Korintus 15:37

15:37 And what you sow is not the body that is to be, but a bare seed ²⁵  – perhaps of wheat or something else.

1 Korintus 15:45

15:45 So also it is written, “The first man, Adam, became a living person”; ²⁶  the last Adam became a life-giving spirit.

1 Korintus 15:50

15:50 Now this is what I am saying, brothers and sisters: ²⁷  Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.

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: ²⁸ 

1 Korintus 16:15

16:15 Now, brothers and sisters, ²⁹  you know about the household of Stephanus, that as the first converts ³⁰  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 ³¹  send greetings to you. Aquila and Prisca ³²  greet ³³  you warmly in the Lord, with the church that meets in their house.

[1:25]  ¹ tn Grk “than men.”

[1:25]  ² tn Grk “than men.”

[2:14]  ³ tn Grk “natural person.” Cf. BDAG 1100 s.v. ψυχικός a, “an unspiritual pers., one who merely functions bodily, without being touched by the Spirit of God.”

[3:5]  ⁴ tn Grk “and to each as the Lord gave.”

[3:8]  ⁵ tn Grk “are one.” The purpose of this phrase is to portray unified action on the part of ministers underneath God’s sovereign control. Although they are in fact individuals, they are used by God with a single purpose to accomplish his will in facilitating growth. This emphasis is brought out in the translation “work as one.”

[5:1]  ⁶ tn Or “someone has married”; Grk “someone has,” but the verb ἔχω (ecw) is routinely used of marital relationships (cf. BDAG 420 s.v. 2.a), including sexual relationships. The exact nature of the relationship is uncertain in this case; it is not clear, for example, whether the man had actually married the woman or was merely cohabiting with her.

[5:4]  ⁷ tc On the wording “our Lord Jesus” (τοῦ κυρίου ἡμῶν ᾿Ιησοῦ, tou kuriou Jhmwn Ihsou) there is some variation in the extant witnesses: ἡμῶν is lacking in א A Ψ 1505 pc; Χριστοῦ (Cristou, “Christ”) is found after ᾿Ιησοῦ in Ì⁴⁶ א D² F G 33 1881 Ï co and before ᾿Ιησοῦ in 81. The wording τοῦ κυρίου ἡμῶν ᾿Ιησοῦ is read by B D* 1175 1739 pc. Concerning Χριστοῦ, even though the external evidence for this is quite good, it may well be a motivated reading. Elsewhere in Paul the expression “our Lord Jesus” is routinely followed by “Christ” (e.g., Rom 5:1, 11; 15:6, 30; 1 Cor 1:2, 7, 10; 15:57; 2 Cor 8:9; Gal 6:14, 18, Eph 1:3, 17; 5:20; 6:24; Col 1:3; 1 Thess 1:3; 5:9, 23, 28). Less commonly, the wording is simply “our Lord Jesus” (e.g., Rom 16:20; 2 Cor 1:14; 1 Thess 2:19; 3:11, 13; 2 Thess 1:8, 12). A preference should thus be given to the shorter reading. As for the ἡμῶν, it is very difficult to decide: “the Lord Jesus” occurs as often as “our Lord Jesus” (cf. 1 Cor 11:23; 16:23; 2 Cor 4:14; 11:31; Eph 1:15; 1 Thess 4:2; 2 Thess 1:7; Phlm 5). Although scribes would tend to expand on the text, the only witnesses that have “the Lord Jesus” (without “our” or “Christ”) are A Ψ 1505 pc. On balance, then, “our Lord Jesus” is the best reading in this verse.

[5:4]  ⁸ tn Verses 4b-5a are capable of various punctuations: (1) “and I am with you in spirit, through the power of our Lord Jesus turn this man over to Satan”; (2) “and I am with you in spirit with the power of our Lord Jesus, turn this man over to Satan”; (3) “and I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan” (as adopted in the text). The first option suggests the Lord’s power is needed when the church is to hand the man over to Satan; the second option suggests that the Lord’s power is present when Paul is gathered with the Corinthians in spirit; the third option leaves the relation of the Lord’s power to the surrounding phrases vague, perhaps implying that both are in view.

[6:19]  ⁹ tn Grk “the ‘in you’ Holy Spirit.” The position of the prepositional phrase ἐν ὑμῖν (en Jumin, “in you”) between the article and the adjective effectively places the prepositional phrase in first attributive position. Such constructions are generally translated into English as relative clauses.

[7:17]  ¹⁰ tn Or “only”; Grk “if not.”

[7:29]  ¹¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[8:4]  ¹² 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.

[10:1]  ¹³ tn Grk “ignorant.”

[10:1]  ¹⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[10:20]  ¹⁵ tn Grk “what they sacrifice”; the referent (the pagans) is clear from the context and has been specified in the translation for clarity.

[10:28]  ¹⁶ 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.

[12:26]  ¹⁷ tc ‡ Before μέλος (melos, “member”) the great majority of witnesses read ἕν (Jen, “one”; א² C D F G Ψ 0285 33 1881 Ï latt sy), while the most important of the Alexandrian mss omit it (Ì⁴⁶ א* A B 1739). The addition of ἕν appears to be motivated by its presence earlier in the verse with μέλος and the parallel structure of the two conditional clauses in this verse, while little reason can be given for its absence (although accidental oversight is of course possible, it is not likely that all these witnesses should have overlooked it). NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[13:12]  ¹⁸ tn Grk “we are seeing through [= using] a mirror by means of a dark image.” Corinth was well known in the ancient world for producing some of the finest bronze mirrors available. Paul’s point in this analogy, then, is not that our current understanding and relationship with God is distorted (as if the mirror reflected poorly), but rather that it is “indirect,” (i.e., the nature of looking in a mirror) compared to the relationship we will enjoy with him in the future when we see him “face to face” (cf. G. D. Fee, First Corinthians [NICNT], 648). The word “indirectly” translates the Greek phrase ἐν αἰνίγματι (ejn ainigmati, “in an obscure image”) which itself may reflect an allusion to Num 12:8 (LXX οὐ δι᾿ αἰνιγμάτων), where God says that he speaks to Moses “mouth to mouth [= face to face]…and not in dark figures [of speech].” Though this allusion to the OT is not explicitly developed here, it probably did not go unnoticed by the Corinthians who were apparently familiar with OT traditions about Moses (cf. 1 Cor 10:2). Indeed, in 2 Cor 3:13-18 Paul had recourse with the Corinthians to contrast Moses’ ministry under the old covenant with the hope afforded through apostolic ministry and the new covenant. Further, it is in this context, specifically in 2 Cor 3:18, that the apostle invokes the use of the mirror analogy again in order to unfold the nature of the Christian’s progressive transformation by the Spirit.

[14:34]  ¹⁹ 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]  ²⁰ 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).

[15:3]  ²¹ tn Grk “among (the) first things.”

[15:29]  ²² 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.

[15:32]  ²³ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[15:32]  ²⁴ sn An allusion to Isa 22:13; 56:12.

[15:37]  ²⁵ tn Grk “and what you sow, you do not sow the body that will be, but a bare seed.”

[15:45]  ²⁶ tn Grk “living soul”; a quotation from Gen 2:7.

[15:50]  ²⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[16:1]  ²⁸ tn Grk “as I directed the churches of Galatia, so also you yourselves do.”

[16:15]  ²⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[16:15]  ³⁰ tn Grk “firstfruits.”

[16:19]  ³¹ 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]  ³² 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]  ³³ 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.