1 Korintus 13:7

13:7 It bears all things, believes all things, hopes all things, endures all things.

1 Korintus 13:13

13:13 And now these three remain: faith, hope, and love. But the greatest of these is love.

1 Korintus 13:2

13:2 And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing.

1 Korintus 3:2

3:2 I fed you milk, ¹  not solid food, for you were not yet ready. In fact, you are still not ready,

1 Korintus 3:1

Immaturity and Self-deception

3:1 So, brothers and sisters, ²  I could not speak to you as spiritual people, but instead as people of the flesh, ³  as infants in Christ.

Titus 3:11

3:11 You know ⁴  that such a person is twisted by sin ⁵  and is conscious of it himself. ⁶ 

Titus 1:12

1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ⁷ 

Titus 1:1

Salutation

1:1 From Paul, ⁸  a slave ⁹  of God and apostle of Jesus Christ, to further the faith ¹⁰  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Pengkhotbah 5:12

5:12 The sleep of the laborer is pleasant – whether he eats little or much –

but the wealth of the rich will not allow him to sleep.

[3:2]  ¹ sn Milk refers figuratively to basic or elementary Christian teaching. Paul’s point was that the Corinthian believers he was writing to here were not mature enough to receive more advanced teaching. This was not a problem at the time, when they were recent converts, but the problem now is that they are still not ready.

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

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

[3:11]  ⁴ tn Grk “knowing” (as a continuation of the previous clause).

[3:11]  ⁵ tn Grk “is perverted and is sinning.”

[3:11]  ⁶ tn Grk “is sinning, being self-condemned.”

[1:12]  ⁷ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

[1:1]  ⁸ 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]  ⁹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁰ tn Grk “for the faith,” possibly, “in accordance with the faith.”