1 Korintus 2:2

2:2 For I decided to be concerned about nothing ¹  among you except Jesus Christ, and him crucified.

1 Korintus 8:1

Food Sacrificed to Idols

8:1 With regard to food sacrificed to idols, we know that “we all have knowledge.” ²  Knowledge puffs up, but love builds up.

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 10:1

Learning from Israel’s Failures

10:1 For I do not want you to be unaware, ³  brothers and sisters, ⁴  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 10:33

10:33 just as I also try to please everyone in all things. I do not seek my own benefit, but the benefit ⁵  of many, so that they may be saved.

1 Korintus 12:12

Different Members in One Body

12:12 For just as the body is one and yet has many members, and all the members of the body – though many – are one body, so too is Christ.

1 Korintus 13:3

13:3 If I give away everything I own, and if I give over my body in order to boast, ⁶  but do not have love, I receive no benefit.

1 Korintus 15:24

15:24 Then ⁷  comes the end, ⁸  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 16:2

16:2 On the first day of the week, each of you should set aside some income ⁹  and save ¹⁰  it to the extent that God has blessed you, ¹¹  so that a collection will not have to be made ¹²  when I come.

[2:2]  ¹ tn Grk “to know nothing.”

[8:1]  ² 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.

[10:1]  ³ tn Grk “ignorant.”

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

[10:33]  ⁵ tn Although the Greek word translated “benefit” occurs only once in this verse, the Greek article occurs twice. This indicates an implied repetition of the term, which has been included twice in the translation for the sake of clarity and English style.

[13:3]  ⁶ 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.

[15:24]  ⁷ 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]  ⁸ tn Grk “then the end” or “then (is) the end.” Paul explains how the “end” relates to resurrection in vv. 25-28.

[16:2]  ⁹ tn Grk “set aside, storing whatever he has been blessed with.”

[16:2]  ¹⁰ tn Grk “set aside, storing.” The participle θησαυρίζων (qhsaurizwn) indicates the purpose or result of setting aside the extra income.

[16:2]  ¹¹ tn “To the extent that God has blessed you” translates an awkward expression, “whatever has been prospered [to you].” This verb has been translated as an active with “God” as subject, taking it as a divine passive.

[16:2]  ¹² tn Grk “so that collections will not be taking place.”