1 Korintus 2:14

2:14 The unbeliever ¹  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 2:12

2:12 Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given to us by 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 15:3

15:3 For I passed on to you as of first importance ²  what I also received – that Christ died for our sins according to the scriptures,

1 Korintus 15:1

Christ’s Resurrection

15:1 Now I want to make clear for you, ³  brothers and sisters, ⁴  the gospel that I preached to you, that you received and on which you stand,

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, ⁵  whom you have from God, and you are not your own?

1 Korintus 10:27

10:27 If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience.

1 Korintus 9:17

9:17 For if I do this voluntarily, I have a reward. But if I do it unwillingly, I am entrusted with a responsibility.

1 Korintus 9:24

9:24 Do you not know that all the runners in a stadium compete, but only one receives the prize? So run to win.

1 Korintus 16:18

16:18 For they refreshed my spirit and yours. So then, recognize people like this.

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 3:14

3:14 If what someone has built survives, he will receive a reward.

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 3:8

3:8 The one who plants and the one who waters work as one, ⁶  but each will receive his reward according to his work.

1 Korintus 10:30

10:30 If I partake with thankfulness, why am I blamed for the food ⁷  that I give thanks for?

1 Korintus 7:20

7:20 Let each one remain in that situation in life ⁸  in which he was called.

1 Korintus 1:4

Thanksgiving

1:4 I always thank my God for you because of the grace of God that was given to you in Christ Jesus.

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 9:4

9:4 Do we not have the right to financial support? ⁹ 

1 Korintus 14:32

14:32 Indeed, the spirits of the prophets are subject to the prophets,

1 Korintus 16:24

16:24 My love be with all of you in Christ Jesus. ¹⁰ 

1 Korintus 3:2

3:2 I fed you milk, ¹¹  not solid food, for you were not yet ready. In fact, you are still not ready,

1 Korintus 7:21

7:21 Were you called as a slave? ¹²  Do not worry about it. But if indeed you are able to be free, make the most of the opportunity.

1 Korintus 4:5

4:5 So then, do not judge anything before the time. Wait until the Lord comes. He will ¹³  bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition ¹⁴  from God.

1 Korintus 14:38

14:38 If someone does not recognize this, he is not recognized.

1 Korintus 7:18

7:18 Was anyone called after he had been circumcised? He should not try to undo his circumcision. ¹⁵  Was anyone called who is uncircumcised? He should not get circumcised.

1 Korintus 7:25

Remaining Unmarried

7:25 With regard to the question about people who have never married, ¹⁶  I have no command from the Lord, but I give my opinion as one shown mercy by the Lord to be trustworthy.

1 Korintus 9:2

9:2 If I am not an apostle to others, at least I am to you, for you are the confirming sign ¹⁷  of my apostleship in the Lord.

1 Korintus 9:18

9:18 What then is my reward? That when I preach the gospel I may offer the gospel free of charge, and so not make full use of my rights in the gospel.

1 Korintus 4:12

4:12 We do hard work, toiling with our own hands. When we are verbally abused, we respond with a blessing, when persecuted, we endure,

1 Korintus 9:14

9:14 In the same way the Lord commanded those who proclaim the gospel to receive their living by the gospel.

1 Korintus 9:23

9:23 I do all these things because of the gospel, so that I can be a participant in it.

1 Korintus 11:32

11:32 But when we are judged by the Lord, we are disciplined so that we may not be condemned with the world.

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 14:17-18

14:17 For you are certainly giving thanks well, but the other person is not strengthened. 14:18 I thank God that I speak in tongues more than all of you,

1 Korintus 14:31

14:31 For you can all prophesy one after another, so all can learn and be encouraged.

1 Korintus 15:11

15:11 Whether then it was I or they, this is the way we preach and this is the way you believed.

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 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. ¹⁹ 

1 Korintus 4:13

4:13 when people lie about us, we answer in a friendly manner. We are the world’s dirt and scum, even now.

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 ²⁰  his father’s wife.

1 Korintus 7:17

The Circumstances of Your Calling

7:17 Nevertheless, ²¹  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 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 9:13

9:13 Don’t you know that those who serve in the temple ²²  eat food from the temple, and those who serve at the altar receive a part of the offerings?

1 Korintus 11:16

11:16 If anyone intends to quarrel about this, we have no other practice, nor do the churches of God.

1 Korintus 11:24

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.”

1 Korintus 11:29

11:29 For the one who eats and drinks without careful regard ²³  for the body eats and drinks judgment against himself.

1 Korintus 13:3

13:3 If I give away everything I own, and if I give over my body in order to boast, ²⁴  but do not have love, I receive no benefit.

1 Korintus 14:16

14:16 Otherwise, if you are praising God with your spirit, how can someone without the gift ²⁵  say “Amen” to your thanksgiving, since he does not know what you are saying?

1 Korintus 14:29

14:29 Two or three prophets should speak and the others should evaluate what is said.

1 Korintus 16:10

16:10 Now if Timothy comes, see that he has nothing to fear among you, for he is doing the Lord’s work, as I am too.

1 Korintus 6:11

6:11 Some of you once lived this way. ²⁶  But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ ²⁷  and by the Spirit of our God.

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. ²⁸  In fact, it would be better for me to die than – no one will deprive me of my reason for boasting! ²⁹ 

1 Korintus 9:25

9:25 Each competitor must exercise self-control in everything. They do it to receive a perishable crown, but we an imperishable one.

1 Korintus 10:16

10:16 Is not the cup of blessing that we bless a sharing in the blood of Christ? Is not the bread that we break a sharing in the body of Christ?

1 Korintus 14:22

14:22 So then, tongues are a sign not for believers but for unbelievers. Prophecy, however, is not for unbelievers but for believers.

[2:14]  ¹ 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.”

[15:3]  ² tn Grk “among (the) first things.”

[15:1]  ³ tn Grk “Now I make known to you.”

[15:1]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[6:19]  ⁵ 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.

[3:8]  ⁶ 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.”

[10:30]  ⁷ tn Grk “about that for which”; the referent (the food) has been specified in the translation for clarity.

[7:20]  ⁸ tn Grk “in the calling.” “Calling” in Paul is God’s work of drawing people to faith in Christ. As in 1:26, calling here stands by metonymy for a person’s circumstances when he becomes a Christian.

[9:4]  ⁹ tn Grk “the right to eat and drink.” In the context this is a figurative reference to financial support.

[16:24]  ¹⁰ tc Although the majority of mss (א A C D Ψ 075 Ï lat bo) conclude this letter with ἀμήν (amhn, “amen”), such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Although far fewer witnesses lack the valedictory particle (B F 0121 0243 33 81 630 1739* 1881 sa), their collective testimony is difficult to explain if the omission is not authentic.

[3:2]  ¹¹ sn Milk refers figuratively to basic or elementary Christian teaching. Paul’s point was that the Corinthian believers he was writing to here were not mature enough to receive more advanced teaching. This was not a problem at the time, when they were recent converts, but the problem now is that they are still not ready.

[7:21]  ¹² tn Traditionally, “servant” (KJV), though almost all modern translations render the word as “slave” here.

[4:5]  ¹³ tn Grk “time, until the Lord comes, who will bring to light.”

[4:5]  ¹⁴ tn Or “praise.”

[7:18]  ¹⁵ tn Grk “Let him not pull over the foreskin,” that is, attempt to reverse the appearance of circumcision by a surgical procedure. This was sometimes done by Hellenistic Jews to hide the embarrassment of circumcision (1 Macc 1:15; Josephus, Ant. 12.5.1 [12.241]). Cf. BDAG 380 s.v. ἐπισπάω 3.

[7:25]  ¹⁶ tn Grk “virgins.” There are three main views as to which group of people is referred to by the word παρθένος (parqenos) here, and the stance taken here directly impacts one’s understanding of vv. 36-38. (1) The term could refer to virgin women who were not married. The central issue would then be whether or not their fathers should give them in marriage to eligible men. (This is the view which has been widely held throughout the history of the Church.) (2) A minority understand the term to refer to men and women who are married but who have chosen to live together without sexual relations. This position might have been possible in the Corinthian church, but there is no solid evidence to support it. (3) The view adopted by many modern commentators (see, e.g., Fee, Conzelmann, Barrett) is that the term refers to young, engaged women who were under the influence of various groups within the Corinthian church not to go through with their marriages. The central issue would then be whether the young men and women should continue with their plans and finalize their marriages. For further discussion, see G. D. Fee, First Corinthians (NICNT), 325-28.

[9:2]  ¹⁷ tn Grk “the seal.”

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

[3:5]  ¹⁹ tn Grk “and to each as the Lord gave.”

[5:1]  ²⁰ 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.

[7:17]  ²¹ tn Or “only”; Grk “if not.”

[9:13]  ²² tn Grk “working the sacred things.”

[11:29]  ²³ tn The word more literally means, “judging between, recognizing, distinguishing.”

[13:3]  ²⁴ tc The reading καυχήσωμαι (kauchswmai, “I might boast”) is well supported by Ì⁴⁶ א A B 048 33 1739* pc co Hier^mss. The competing reading, καυθήσομαι (kauqhsomai, “I will burn”), is found in C D F G L 81 1175 1881* al latt and a host of patristic writers. From this reading other variants were obviously derived: καυθήσωμαι (kauqhswmai), a future subjunctive (“I might burn”) read by the Byzantine text and a few others (Ψ 1739^c 1881^c Ï); and καυθῇ (kauqh, “it might be burned”) read by 1505 pc. On an external level, the Alexandrian reading is obviously superior, though the Western and Byzantine readings need to be accounted for. (The following discussion is derived largely from TCGNT 497-98). Internally, καυχήσωμαι is superior for the following reasons: (1) Once the Church started suffering persecution and martyrdom by fire, the v.l. naturally arose. Once there, it is difficult to see why any scribe would intentionally change it to καυχήσωμαι. (2) Involving as it does the change of just two letters (χ to θ [c to q], ω to ο [w to o]), this reading could be accomplished without much fanfare. Yet, it appears cumbersome in the context, both because of the passive voice and especially the retention of the first person (“If I give up my body that I may be burned”). A more logical word would have been the third person passive, καυθῇ, as read in 1505 (“If I give up my body that it may be burned”). (3) Although the connection between giving up one’s body and boasting is ambiguous, this very ambiguity has all the earmarks of being from Paul. It may have the force of giving up one’s body into slavery. In any event, it looks to be the harder reading. Incidentally, the Byzantine reading is impossible because the future subjunctive did not occur in Koine Greek. As the reading of the majority of Byzantine minuscules, its roots are clearly post-Koine and as such is a “grammatical monstrosity that cannot be attributed to Paul” (TCGNT 498). Cf. also the notes in BDF §28; MHT 2:219.

[14:16]  ²⁵ tn Grk “how can someone who fills the place of the unlearned say ‘Amen.’”

[6:11]  ²⁶ tn Grk “and some [of you] were these.”

[6:11]  ²⁷ tc The external evidence in support of the reading ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou, “Jesus Christ”) is quite impressive: Ì^11vid,46 א B C^vid D* P 33 81 104 365 629 630 1739 1881 2464 al lat bo as well as several fathers, while the reading with merely ᾿Ιησοῦ has significantly poorer support (A D² Ψ Ï sa). Although the wording of the original could certainly have been expanded, it is also possible that Χριστοῦ as a nomen sacrum could have accidentally dropped out. Although the latter is not as likely under normal circumstances, in light of the early and widespread witnesses for the fuller expression, the original wording seems to have been ᾿Ιησοῦ Χριστοῦ.

[9:15]  ²⁸ tn Grk “so that it will happen in this way in my case.”

[9:15]  ²⁹ 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).