1 Korintus 2:9

2:9 But just as it is written, “Things that no eye has seen, or ear heard, or mind imagined, ¹  are the things God has prepared for those who love him.” ² 

1 Korintus 3:1

Immaturity and Self-deception

3:1 So, brothers and sisters, ³  I could not speak to you as spiritual people, but instead as people of the flesh, ⁴  as infants in Christ.

1 Korintus 4:17

4:17 For this reason, I have sent Timothy to you, who is my dear and faithful son in the Lord. He will remind you of my ways in Christ, ⁵  as I teach them everywhere in every church.

1 Korintus 5:10

5:10 In no way did I mean the immoral people of this world, or the greedy and swindlers and idolaters, since you would then have to go out of the world.

1 Korintus 6:13

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

1 Korintus 7:12

7:12 To the rest I say – I, not the Lord ⁷  – if a brother has a wife who is not a believer and she is happy to live with him, he should not divorce her.

1 Korintus 7:14

7:14 For the unbelieving husband is sanctified because of the wife, and the unbelieving wife because of her husband. ⁸  Otherwise your children are unclean, but now they are holy.

1 Korintus 7:34

7:34 and he is divided. An unmarried woman ⁹  or a virgin ¹⁰  is concerned about the things of the Lord, to be holy both in body and spirit. But a married woman is concerned about the things of the world, how to please her husband.

1 Korintus 8:10

8:10 For if someone weak sees you who possess knowledge dining in an idol’s temple, will not his conscience be “strengthened” ¹¹  to eat food offered to idols?

1 Korintus 9:21

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 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 12:13

12:13 For in one Spirit we were all baptized into one body. Whether Jews or Greeks or slaves ¹²  or free, we were all made to drink of the one Spirit.

1 Korintus 13:11

13:11 When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But when I became an adult, ¹³  I set aside childish ways.

1 Korintus 14:5

14:5 I wish you all spoke in tongues, but even more that you would prophesy. The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened.

1 Korintus 14:23

14:23 So if the whole church comes together and all speak in tongues, and unbelievers or uninformed people enter, will they not say that you have lost your minds?

1 Korintus 15:15

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.

1 Korintus 15:29

15:29 Otherwise, what will those do who are baptized for the dead? ¹⁴  If the dead are not raised at all, then why are they baptized for them?

1 Korintus 16:15

16:15 Now, brothers and sisters, ¹⁵  you know about the household of Stephanus, that as the first converts ¹⁶  of Achaia, they devoted themselves to ministry for the saints. I urge you

[2:9]  ¹ tn Grk “entered the heart,” an OT expression, in which the heart functions like the mind.

[2:9]  ² sn A quotation from Isa 64:4.

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

[3:1]  ⁴ tn Grk “fleshly [people]”; the Greek term here is σαρκινός (BDAG 914 s.v. 1).

[4:17]  ⁵ tc ‡ Several important mss read ᾿Ιησοῦ (Ihsou, “Jesus”) after Χριστῷ (Cristw, “Christ”) in v. 17 (so Ì⁴⁶ א C D¹ 33 1739 al). Western mss have κυρίῳ ᾿Ιησοῦ (kuriw Ihsou, “Lord Jesus”; D* F G), while several significant mss, as well as the majority, have only Χριστῷ here (A B D² Ψ Ï sa). Once ᾿Ιησοῦ got into the text, it would continue to be copied. There is however no easy explanation for the word lacking in so many witnesses. Thus the shorter reading appears to be original. NA²⁷ includes ᾿Ιησοῦ in brackets, indicating doubt as to its authenticity.

[6:13]  ⁶ 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.

[7:12]  ⁷ sn I, not the Lord. Here and in v. 10 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 12-16, Paul deals with a situation about which the Lord gave no instruction in his earthly ministry.

[7:14]  ⁸ 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.

[7:34]  ⁹ sn In context the unmarried woman would probably refer specifically to a widow, who was no longer married, as opposed to the virgin, who had never been married.

[7:34]  ¹⁰ tc There are three viable variant readings at this point in the text. (1) The reading ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος (Jh gunh Jh agamo" kai Jh parqeno", “the unmarried woman and the virgin”) is represented by ancient and important mss, as well as some significant versions (̹⁵ B 104 365 1505 pc vg co). (2) The reading ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος ἡ ἄγαμος (“the unmarried woman and the unmarried virgin”) is also found in ancient and important mss (Ì⁴⁶ א A 33 1739 1881 pc). (3) The reading ἡ γυνὴ καὶ ἡ παρθένος ἡ ἄγαμος (“the woman and the unmarried virgin”) is found in Western mss (D F G) and the majority of Byzantine cursives. Based upon external evidence, the first and second readings are the strongest; the readings both reach deep into the second century with strong testimony from mss of the Alexandrian texttype. Internal evidence seems equally balanced: Scribes may have wanted to add ἡ ἄγαμος to παρθένος for stylistic reasons, but they might also have wanted to remove it because it sounded redundant. Because Paul’s meaning is not quite clear, a decision on the proper textual reading is difficult. On the whole scribes tended to add to the text, not take from it. Thus the first reading should be favored as original, but this decision should be regarded as less than certain.

[7:34]  tn Grk “The unmarried woman and the virgin.” The identity of the “virgin” here is a matter of interpretation (see note on “people who have never married” in v. 25 for discussion), which has in fact contributed to textual variation at this point in the text (see the text critical note above). As far as the translation is concerned, one must determine if one group of women or two are in view. It is possible that Paul means to refer to only one class of women here, namely unmarried virgins, but the use of the adjective ἡ ἄγαμος (Jh agamo", “unmarried”) with “woman” and not “virgin” precludes that interpretation; in addition, the use of the article with both “woman” and “virgin” implies that two distinct groups are in view. If two groups are in view, English would more naturally use the conjunction “or” to indicate the distinction. Thus the translation “An unmarried woman or a virgin” has been used to make clear that two groups are in view.

[8:10]  ¹¹ tn Or “built up”; This is the same word used in v. 1b. It is used ironically here: The weak person is “built up” to commit what he regards as sin.

[12:13]  ¹² tn See the note on the word “slave” in 7:21.

[13:11]  ¹³ tn The Greek term translated “adult” here is ἀνήρ (anhr), a term which ordinarily refers to males, husbands, etc. In this context Paul contrasts the states of childhood and adulthood, so the term has been translated “adult”; cf. BDAG 79 s.v. 1.b.

[15:29]  ¹⁴ 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.

[16:15]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[16:15]  ¹⁶ tn Grk “firstfruits.”