1 Korintus 1:23-24

1:23 but we preach about a crucified Christ, ¹  a stumbling block to Jews and foolishness to Gentiles. 1:24 But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God.

1 Korintus 2:1

2:1 When I came ²  to you, brothers and sisters, ³  I did not come with superior eloquence or wisdom as I proclaimed the testimony ⁴  of God.

1 Korintus 2:4

2:4 My conversation and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit and of power,

1 Korintus 2:16--3:1

2:16 For who has known the mind of the Lord, so as to advise him? ⁵  But we have the mind of Christ.

Immaturity and Self-deception

3:1 So, brothers and sisters, ⁶  I could not speak to you as spiritual people, but instead as people of the flesh, ⁷  as infants in Christ.

1 Korintus 3:13

3:13 each builder’s ⁸  work will be plainly seen, for the Day ⁹  will make it clear, because it will be revealed by fire. And the fire ¹⁰  will test what kind of work each has done.

1 Korintus 3:18

3:18 Guard against self-deception, each of you. ¹¹  If someone among you thinks he is wise in this age, let him become foolish so that he can become wise.

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 5:7

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 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 6:18

6:18 Flee sexual immorality! “Every sin a person commits is outside of the body” ¹²  – but the immoral person sins against his own body.

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 7:21-22

7:21 Were you called as a slave? ¹³  Do not worry about it. But if indeed you are able to be free, make the most of the opportunity. 7:22 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 7:31

7:31 those who use the world as though they were not using it to the full. For the present shape of this world is passing away.

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 10:1

Learning from Israel’s Failures

10:1 For I do not want you to be unaware, ¹⁴  brothers and sisters, ¹⁵  that our fathers were all under the cloud and all passed through the sea,

1 Korintus 10:28

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 10:30

10:30 If I partake with thankfulness, why am I blamed for the food ¹⁷  that I give thanks for?

1 Korintus 11:6

11:6 For if a woman will not cover her head, she should cut off her hair. But if it is disgraceful for a woman to have her hair cut off or her head shaved, she should cover her head.

1 Korintus 11:27

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 12:21

12:21 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 14:4

14:4 The one who speaks in a tongue builds himself up, ¹⁸  but the one who prophesies builds up the church.

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 14:29

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

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 14:37

14:37 If anyone considers himself a prophet or spiritual person, he should acknowledge that what I write to you is the Lord’s command.

1 Korintus 15:12

No Resurrection?

15:12 Now if Christ is being preached as raised from the dead, ²¹  how can some of you say there is no resurrection of the dead?

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 15:31

15:31 Every day I am in danger of death! This is as sure as ²³  my boasting in you, ²⁴  which I have in Christ Jesus our Lord.

1 Korintus 15:44

15:44 it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body.

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. ²⁵ 

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.

[1:23]  ¹ tn Or “Messiah”; Grk “preach Christ [Messiah] crucified,” giving the content of the message.

[2:1]  ² 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]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[2:1]  ⁴ 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]  ⁵ sn A quotation from Isa 40:13.

[3:1]  ⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[3:1]  ⁷ tn Grk “fleshly [people]”; the Greek term here is σαρκινός (BDAG 914 s.v. 1).

[3:13]  ⁸ tn Grk “each one’s.” Here “builder’s” is employed in the translation for clarity.

[3:13]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Grk “let no one deceive himself.”

[6:18]  ¹² 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.

[7:21]  ¹³ tn Traditionally, “servant” (KJV), though almost all modern translations render the word as “slave” here.

[10:1]  ¹⁴ tn Grk “ignorant.”

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

[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.

[10:30]  ¹⁷ tn Grk “about that for which”; the referent (the food) has been specified in the translation for clarity.

[14:4]  ¹⁸ sn The Greek term builds (himself) up does not necessarily bear positive connotations in this context.

[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).

[15:12]  ²¹ tn Grk “that he has been raised from the dead.”

[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.

[15:31]  ²³ tn Or, more literally, “I swear by the boasting in you.”

[15:31]  ²⁴ 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.

[16:3]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.