1 Korintus 6:14

6:14 Now God indeed raised the Lord and he will raise us by his power.

1 Korintus 15:25

15:25 For he must reign until he has put all his enemies under his feet.

1 Korintus 15:23

15:23 But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him. ¹ 

1 Korintus 15:27-28

15:27 For he has put everything in subjection under his feet. ²  But when it says “everything” has been put in subjection, it is clear that this does not include the one who put everything in subjection to him. 15:28 And when all things are subjected to him, then the Son himself will be subjected to the one who subjected everything to him, so that God may be all in all.

1 Korintus 12:11

12:11 It is one and the same Spirit, distributing as he decides to each person, who produces all these things.

1 Korintus 12:18

12:18 But as a matter of fact, God has placed each of the members in the body just as he decided.

1 Korintus 15:38

15:38 But God gives it a body just as he planned, and to each of the seeds a body of its own.

1 Korintus 2:2

2:2 For I decided to be concerned about nothing ³  among you except Jesus Christ, and him crucified.

1 Korintus 9:13

9:13 Don’t you know that those who serve in the temple ⁴  eat food from the temple, and those who serve at the altar receive a part of the offerings?

1 Korintus 11:26

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

1 Korintus 1:7

1:7 so that you do not lack any spiritual gift as you wait for the revelation ⁵  of our Lord Jesus Christ.

1 Korintus 1:1

Salutation

1:1 From Paul, ⁶  called to be an apostle of Christ Jesus ⁷  by the will of God, and Sosthenes, our brother,

1 Korintus 1:18

The Message of the Cross

1:18 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 1:21

1:21 For since in the wisdom of God the world by its wisdom did not know God, God was pleased to save those who believe by the foolishness of preaching.

1 Korintus 1:24-25

1:24 But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God. 1:25 For the foolishness of God is wiser than human wisdom, ⁸  and the weakness of God is stronger than human strength. ⁹ 

1 Korintus 6:1

Lawsuits

6:1 When any of you has a legal dispute with another, does he dare go to court before the unrighteous rather than before the saints?

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 7:25

Remaining Unmarried

7:25 With regard to the question about people who have never married, ¹¹  I have no command from the Lord, but I give my opinion as one shown mercy by the Lord to be trustworthy.

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 15:24

15:24 Then ¹²  comes the end, ¹³  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 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 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 11:25

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 13:12

13:12 For now we see in a mirror indirectly, ¹⁴  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 15:10

15:10 But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them – yet not I, but the grace of God with me.

[15:23]  ¹ tn Grk “then those who belong to Christ, at his coming.”

[15:27]  ² sn A quotation from Ps 8:6.

[2:2]  ³ tn Grk “to know nothing.”

[9:13]  ⁴ tn Grk “working the sacred things.”

[1:7]  ⁵ 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).

[1:1]  ⁶ tn Grk “Paul.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁷ tc Many important mss, as well as several others (א A Ψ 1739 1881 Ï sy), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (Ì⁴⁶ B D F G 33 it). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred both because it has somewhat better attestation and because it is slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus.” As well, the later Pauline letters almost uniformly use this order in the salutations. Thus, on both external and internal grounds, “Christ Jesus” is the preferred reading here.

[1:25]  ⁸ tn Grk “than men.”

[1:25]  ⁹ tn Grk “than men.”

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

[7:25]  ¹¹ 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.

[15:24]  ¹² 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]  ¹³ tn Grk “then the end” or “then (is) the end.” Paul explains how the “end” relates to resurrection in vv. 25-28.

[13:12]  ¹⁴ 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.