1 Korintus 1:5

1:5 For you were made rich ¹  in every way in him, in all your speech and in every kind of knowledge ²  –

1 Korintus 1:16

1:16 (I also baptized the household of Stephanus. Otherwise, I do not remember whether I baptized anyone else.)

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 1:22

1:22 For Jews demand miraculous signs and Greeks ask for wisdom,

1 Korintus 1:30

1:30 He is the reason you have a relationship with Christ Jesus, ³  who became for us wisdom from God, and righteousness and sanctification and redemption,

1 Korintus 2:1

2:1 When I came ⁴  to you, brothers and sisters, ⁵  I did not come with superior eloquence or wisdom as I proclaimed the testimony ⁶  of God.

1 Korintus 2:11-12

2:11 For who among men knows the things of a man except the man’s spirit within him? So too, no one knows the things of God except the Spirit of God. 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 2:16--3:1

2:16 For who has known the mind of the Lord, so as to advise him? ⁷  But we have the mind of Christ.

Immaturity and Self-deception

3:1 So, brothers and sisters, ⁸  I could not speak to you as spiritual people, but instead as people of the flesh, ⁹  as infants in 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. ¹⁰ 

1 Korintus 3:13-14

3:13 each builder’s ¹¹  work will be plainly seen, for the Day ¹²  will make it clear, because it will be revealed by fire. And the fire ¹³  will test what kind of work each has done. 3:14 If what someone has built survives, he will receive a reward.

1 Korintus 3:18

3:18 Guard against self-deception, each of you. ¹⁴  If someone among you thinks he is wise in this age, let him become foolish so that he can become wise.

1 Korintus 3:20

3:20 And again, “The Lord knows that the thoughts of the wise are futile.” ¹⁵ 

1 Korintus 4:1

The Apostles’ Ministry

4:1 One ¹⁶  should think about us this way – as servants of Christ and stewards of the mysteries of God.

1 Korintus 4:4

4:4 For I am not aware of anything against myself, but I am not acquitted because of this. The one who judges me is the Lord.

1 Korintus 4:8

4:8 Already you are satisfied! Already you are rich! You have become kings without us! I wish you had become kings so that we could reign with you!

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 ¹⁷  his father’s wife.

1 Korintus 5:8

5:8 So then, let us celebrate the festival, not with the old yeast, the yeast of vice and evil, but with the bread without yeast, the bread of sincerity and truth. ¹⁸ 

1 Korintus 5:12

5:12 For what do I have to do with judging those outside? Are you not to judge those inside?

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 6:5

6:5 I say this to your shame! Is there no one among you wise enough to settle disputes between fellow Christians? ¹⁹ 

1 Korintus 6:7

6:7 The fact that you have lawsuits among yourselves demonstrates that you have already been defeated. Why not rather be wronged? Why not rather be cheated?

1 Korintus 6:9

6:9 Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived! The sexually immoral, idolaters, adulterers, passive homosexual partners, ²⁰  practicing homosexuals, ²¹ 

1 Korintus 6:11

6:11 Some of you once lived this way. ²²  But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ ²³  and by the Spirit of our God.

1 Korintus 6:13

6:13 “Food is for the stomach and the stomach is for food, but God will do away with both.” ²⁴  The body is not for sexual immorality, but for the Lord, and the Lord for the body.

1 Korintus 6:15

6:15 Do you not know that your bodies are members of Christ? Should I take the members of Christ and make them members of a prostitute? Never!

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 7:10

7:10 To the married I give this command – not I, but the Lord ²⁵  – a wife should not divorce a husband

1 Korintus 7:14

7:14 For the unbelieving husband is sanctified because of the wife, and the unbelieving wife because of her husband. ²⁶  Otherwise your children are unclean, but now they are holy.

1 Korintus 7:16

7:16 For how do you know, wife, whether you will bring your husband to salvation? ²⁷  Or how do you know, husband, whether you will bring your wife to salvation? ²⁸ 

1 Korintus 7:35-38

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.

7:36 If anyone thinks he is acting inappropriately toward his virgin, ²⁹  if she is past the bloom of youth ³⁰  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 ³¹  his own virgin does well, but the one who does not, does better. ³² 

1 Korintus 8:1-5

Food Sacrificed to Idols

8:1 With regard to food sacrificed to idols, we know that “we all have knowledge.” ³³  Knowledge puffs up, but love builds up. 8:2 If someone thinks he knows something, he does not yet know to the degree that he needs to know. 8:3 But if someone loves God, he ³⁴  is known by God. ³⁵ 

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.” ³⁶  8:5 If after all there are so-called gods, whether in heaven or on earth (as there are many gods and many lords),

1 Korintus 8:7-8

8:7 But this knowledge is not shared by all. And some, by being accustomed to idols in former times, eat this food as an idol sacrifice, and their conscience, because it is weak, is defiled. 8:8 Now food will not bring us close to God. We are no worse if we do not eat and no better if we do.

1 Korintus 9:8

9:8 Am I saying these things only on the basis of common sense, ³⁷  or does the law not say this as well?

1 Korintus 9:20-21

9:20 To the Jews I became like a Jew to gain the Jews. To those under the law I became like one under the law (though I myself am not under the law) ³⁸  to gain those under the law. 9:21 To those free from the law I became like one free from the law (though I am not free from God’s law but under the law of Christ) to gain those free from the law.

1 Korintus 10:15

10:15 I am speaking to thoughtful people. Consider what I say.

1 Korintus 10:17

10:17 Because there is one bread, we who are many are one body, for we all share the one bread.

1 Korintus 10:19

10:19 Am I saying that idols or food sacrificed to them amount to anything?

1 Korintus 10:23

Live to Glorify God

10:23 “Everything is lawful,” but not everything is beneficial. “Everything is lawful,” ³⁹  but not everything builds others up. ⁴⁰ 

1 Korintus 11:12-13

11:12 For just as woman came from man, so man comes through woman. But all things come from God. 11:13 Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered?

1 Korintus 11:18-19

11:18 For in the first place, when you come together as a church I hear there are divisions among you, and in part I believe it. 11:19 For there must in fact be divisions among you, so that those of you who are approved may be evident. ⁴¹ 

1 Korintus 11:22

11:22 Do you not have houses so that you can eat and drink? Or are you trying to show contempt for the church of God by shaming those who have nothing? What should I say to you? Should I praise you? I will not praise you for this!

1 Korintus 11:28

11:28 A person should examine himself first, ⁴²  and in this way ⁴³  let him eat the bread and drink of the cup.

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 11:34--12:1

11:34 If anyone is hungry, let him eat at home, so that when you assemble it does not lead to judgment. I will give directions about other matters when I come.

Spiritual Gifts

12:1 With regard to spiritual gifts, ⁴⁴  brothers and sisters, ⁴⁵  I do not want you to be uninformed. ⁴⁶ 

1 Korintus 12:3

12:3 So I want you to understand that no one speaking by the Spirit of God says, “Jesus is cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit.

1 Korintus 12:10

12:10 to another performance of miracles, to another prophecy, and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues.

1 Korintus 12:15-16

12:15 If the foot says, “Since I am not a hand, I am not part of the body,” it does not lose its membership in the body because of that. 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 12:22

12:22 On the contrary, those members that seem to be weaker are essential,

1 Korintus 13:6

13:6 It is not glad about injustice, but rejoices in the truth.

1 Korintus 14:6

14:6 Now, brothers and sisters, ⁴⁷  if I come to you speaking in tongues, how will I help you unless I speak to you with a revelation or with knowledge or prophecy or teaching?

1 Korintus 14:8

14:8 If, for example, the trumpet makes an unclear sound, who will get ready for battle?

1 Korintus 14:12

14:12 It is the same with you. Since you are eager for manifestations of the Spirit, ⁴⁸  seek to abound in order to strengthen the church.

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.

1 Korintus 14:25-26

14:25 The secrets of his heart are disclosed, and in this way he will fall down with his face to the ground and worship God, declaring, “God is really among you.”

Church Order

14:26 What should you do then, brothers and sisters? ⁴⁹  When you come together, each one has a song, has a lesson, has a revelation, has a tongue, has an interpretation. Let all these things be done for the strengthening of the church.

1 Korintus 14:40

14:40 And do everything in a decent and orderly manner.

1 Korintus 15:9-10

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

1 Korintus 15:15-17

15:15 Also, we are found to be false witnesses about God, because we have testified against God that he raised Christ from the dead, when in reality he did not raise him, if indeed the dead are not raised. 15:16 For if the dead are not raised, then not even Christ has been raised. 15:17 And if Christ has not been raised, your faith is useless; you are still in your sins.

1 Korintus 15:20

15:20 But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep.

1 Korintus 15:31-32

15:31 Every day I am in danger of death! This is as sure as ⁵⁰  my boasting in you, ⁵¹  which I have in Christ Jesus our Lord. 15:32 If from a human point of view I fought with wild beasts at Ephesus, ⁵²  what did it benefit me? If the dead are not raised, let us eat and drink, for tomorrow we die. ⁵³ 

1 Korintus 15:34

15:34 Sober up as you should, and stop sinning! For some have no knowledge of God – I say this to your shame!

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.” ⁵⁴ 

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. ⁵⁵ 

1 Korintus 16:7

16:7 For I do not want to see you now in passing, since I hope to spend some time with you, if the Lord allows.

[1:5]  ¹ sn Made rich refers to how God richly blessed the Corinthians with an abundance of spiritual gifts (cf. v. 7).

[1:5]  ² sn Speech and knowledge refer to the spiritual gifts God had blessed them with (as v. 7 confirms). Paul will discuss certain abuses of their gifts in chapters 12-14, but he thanks God for their giftedness.

[1:30]  ³ tn Grk “of him you are in Christ Jesus.”

[2:1]  ⁴ tn Grk “and I, when I came.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, κἀγώ (kagw) has not been translated here.

[2:1]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[2:1]  ⁶ tc ‡ A few important mss (Ì^46vid א* A C pc as well as some versions and fathers) read μυστήριον (musthrion, “mystery”) instead of μαρτύριον (marturion, “testimony”). But the latter has wider ms support (א² B D F G Ψ 33 1739 1881 Ï and some versions), though not quite as impressive. μαρτύριον may have been changed by scribes in anticipation of Paul’s words in 2:7, or conversely, μυστήριον may have been changed to conform to 1:6. Transcriptionally, since “the mystery of God/Christ” is a well-worn expression in the corpus Paulinum (1 Cor 2:7; 4:1; Eph 3:4; Col 2:2; 4:3), while “testimony of Christ” occurs in Paul only once (1 Cor 1:6, though “testimony of the Lord” appears in 2 Tim 1:8), and “testimony of God” never, it is likely that scribes changed the text to the more usual expression. A decision is difficult in this instance, but a slight preference should be given to μαρτύριον.

[2:16]  ⁷ sn A quotation from Isa 40:13.

[3:1]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[3:1]  ⁹ tn Grk “fleshly [people]”; the Greek term here is σαρκινός (BDAG 914 s.v. 1).

[3:5]  ¹⁰ tn Grk “and to each as the Lord gave.”

[3:13]  ¹¹ tn Grk “each one’s.” Here “builder’s” is employed in the translation for clarity.

[3:13]  ¹² tn In an attempt to clarify the referent, some translations add “of Christ” after “Day” (so TEV); others specify this as “judgment day” (NLT) or “the day of judgment” (CEV).

[3:13]  sn The Day refers to the Day of the Lord Jesus Christ (cf. 1:8; 5:5) when each Christian worker will appear before Christ for evaluation of his ministry. Paul’s constant motivation was to be pleasing to the Lord in that day (2 Cor 5:9-10) and receive his commendation (1 Cor 4:5).

[3:13]  ¹³ tc ‡ αὐτό (auto) is found at this point in v. 13 in a number of significant witnesses, including A B C P 33 1739 al. But Ì⁴⁶ א D Ψ 0289 1881 Ï latt lack it. The pronoun could be a motivated reading, designed to intensify Paul’s statement. On the other hand, it could have been deleted because the article alone made the reference already clear. In this instance, the possibility of scribal addition seems more likely than scribal deletion, although a decision is difficult. NA²⁷ includes the word in brackets, indicating doubt as to its authenticity.

[3:13]  sn It is unclear whether the phrase it will be revealed by fire describes the Day (subject of the previous clause) or each one’s work (subject of the clause before that).

[3:18]  ¹⁴ tn Grk “let no one deceive himself.”

[3:20]  ¹⁵ sn A quotation from Ps 94:11.

[4:1]  ¹⁶ tn Here ἄνθρωπος (anqrwpo") is both indefinite and general, “one”; “a person” (BDAG 81 s.v. 4.a.γ).

[5:1]  ¹⁷ 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.

[5:8]  ¹⁸ tn Grk “with the unleavened bread of sincerity and truth.”

[6:5]  ¹⁹ tn Grk “to decide between his brother (and his opponent),” but see the note on the word “Christian” in 5:11.

[6:9]  ²⁰ tn This term is sometimes rendered “effeminate,” although in contemporary English usage such a translation could be taken to refer to demeanor rather than behavior. BDAG 613 s.v. μαλακός 2 has “pert. to being passive in a same-sex relationship, effeminate esp. of catamites, of men and boys who are sodomized by other males in such a relationship.” L&N 88.281 states, “the passive male partner in homosexual intercourse – ‘homosexual.’ …As in Greek, a number of other languages also have entirely distinct terms for the active and passive roles in homosexual intercourse.” See also the discussion in G. D. Fee, First Corinthians (NICNT), 243-44. A number of modern translations have adopted the phrase “male prostitutes” for μαλακοί in 1 Cor 6:9 (NIV, NRSV, NLT) but this could be misunderstood by the modern reader to mean “males who sell their services to women,” while the term in question appears, at least in context, to relate to homosexual activity between males. Furthermore, it is far from certain that prostitution as commonly understood (the selling of sexual favors) is specified here, as opposed to a consensual relationship. Thus the translation “passive homosexual partners” has been used here.

[6:9]  ²¹ tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse – ‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner.” Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.

[6:11]  ²² tn Grk “and some [of you] were these.”

[6:11]  ²³ 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.

[6:13]  ²⁴ tn Grk “both this [stomach] and these [foods].”

[6:13]  sn There is debate as to the extent of the Corinthian slogan which Paul quotes here. Some argue that the slogan is only the first sentence – “Food is for the stomach and the stomach is for food” – with the second statement forming Paul’s rejoinder, while others argue that the slogan contains both sentences (as in the translation above). The argument which favors the latter is the tight conceptual and grammatical parallelism which occurs if Paul’s response begins with “The body is not for sexual immorality” and then continues through the end of v. 14. For discussion and diagrams of this structure, see G. D. Fee, First Corinthians (NICNT), 253-57.

[7:10]  ²⁵ sn Not I, but the Lord. Here and in v. 12 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 10-11, Paul reports the Lord’s own teaching about divorce (cf. Mark 10:5-12).

[7:14]  ²⁶ tc Grk “the brother.” Later witnesses (א² D² Ï) have ἀνδρί (andri, “husband”) here, apparently in conscious emulation of the earlier mention of ἀνήρ (ajnhr) in the verse. However, the earliest and best witnesses (Ì⁴⁶ א* A B C D* F G P Ψ 33 1739 al co) are decisively in favor of ἀδελφῷ (adelfw, “brother”), a word that because of the close association with “wife” here may have seemed inappropriate to many scribes. It is also for reasons of English style that “her husband” is used in the translation.

[7:16]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Or “who gives his own virgin in marriage.”

[7:38]  ³² 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.”

[8:1]  ³³ sn “We all have knowledge.” Here and in v. 4 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.

[8:3]  ³⁴ tn Grk “this one.”

[8:3]  ³⁵ tn Grk “him”; in the translation the most likely referent (God) has been specified for clarity.

[8:4]  ³⁶ 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.

[9:8]  ³⁷ tn Or “only according to human authority”; Grk “saying these things according to men.”

[9:20]  ³⁸ tc The Byzantine text, as well as a few other witnesses (D² [L] Ψ 1881 Ï) lack this parenthetical material, while geographically widespread, early, and diverse witnesses have the words (so א A B C D* F G P 33 104 365 1175 1505 1739 al latt). The phrase may have dropped out accidentally through homoioteleuton (note that both the preceding phrase and the parenthesis end in ὑπὸ νόμον [Jupo nomon, “under the law”]), or intentionally by overscrupulous scribes who felt that the statement “I myself am not under the law” could have led to license.

[10:23]  ³⁹ sn “Everything is lawful.” Here again Paul cites certain slogans the Corinthians used to justify their behavior (cf. 6:12-13; 7:1; 8:1, 4). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

[10:23]  ⁴⁰ tn Grk “builds up.” The object “others” is not expressed but is implied, as v. 24 shows. Paul picks up a theme he introduced at the start of this section of the letter (8:1).

[11:19]  ⁴¹ tn Grk “those approved may be evident among you.”

[11:28]  ⁴² tn The word “first” is not in the Greek text, but is implied. It has been supplied in the translation for clarity.

[11:28]  ⁴³ tn Grk “in this manner.”

[12:1]  ⁴⁴ tn Grk “spiritual things.”

[12:1]  ⁴⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[12:1]  ⁴⁶ tn Grk “ignorant.”

[14:6]  ⁴⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[14:12]  ⁴⁸ tn Grk “eager for spirits.” The plural is probably a shorthand for the Spirit’s gifts, especially in this context, tongues.

[14:26]  ⁴⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[15:31]  ⁵⁰ tn Or, more literally, “I swear by the boasting in you.”

[15:31]  ⁵¹ 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.

[15:32]  ⁵² map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[15:32]  ⁵³ sn An allusion to Isa 22:13; 56:12.

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

[16:3]  ⁵⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.