1 Korintus 1:1

Salutation

1:1 From Paul, ¹  called to be an apostle of Christ Jesus ²  by the will of God, and Sosthenes, our brother,

1 Korintus 5:11

5:11 But now I am writing to you not to associate with anyone who calls himself a Christian ³  who is sexually immoral, or greedy, or an idolater, or verbally abusive, ⁴  or a drunkard, or a swindler. Do not even eat with such a person.

1 Korintus 6:6

6:6 Instead, does a Christian sue a Christian, ⁵  and do this before unbelievers?

1 Korintus 7:12

7:12 To the rest I say – I, not the Lord ⁶  – 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 7:15

7:15 But if the unbeliever wants a divorce, let it take place. In these circumstances the brother or sister is not bound. ⁷  God has called you in peace.

1 Korintus 8:11

8:11 So by your knowledge the weak brother or sister, ⁸  for whom Christ died, is destroyed. ⁹ 

[1:1]  ¹ 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]  ² tc Many important mss, as well as several others (א A Ψ 1739 1881 Ï sy), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (Ì⁴⁶ B D F G 33 it). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred both because it has somewhat better attestation and because it is slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus.” As well, the later Pauline letters almost uniformly use this order in the salutations. Thus, on both external and internal grounds, “Christ Jesus” is the preferred reading here.

[5:11]  ³ tn Grk “a brother,” but the Greek word “brother” may be used for “brother or sister,” “fellow Christian,” or “fellow member of the church.” Here the term “brother” broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[5:11]  ⁴ tn Or “a reviler”; BDAG 602 s.v. λοίδορος defines the term as “reviler, abusive person.”

[6:6]  ⁵ tn Grk “does a brother sue a brother,” but see the note on the word “Christian” in 5:11.

[7:12]  ⁶ 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.

[7:15]  ⁷ sn Interpreters differ over the implication of the statement the brother or sister is not bound. One view is that the believer is “not bound to continue the marriage,” i.e., not so slavishly tied to the instruction about not divorcing (cf. vv. 10-11) that he or she refuses to face reality when the unbelieving spouse is unwilling to continue the relationship. In this view divorce is allowable under these circumstances, but not remarriage (v. 11 still applies: remain unmarried or be reconciled). The other view is that the believer is “not bound in regard to marriage,” i.e., free to remain single or to remarry. The argument for this view is the conceptual parallel with vv. 39-40, where a wife is said to be “bound” (a different word in Greek, but the same concept) as long as her husband lives. But if the husband dies, she is “free” to marry as she wishes, only in the Lord. If the parallel holds, then not bound in v. 15 also means “free to marry another.”

[8:11]  ⁸ tn Grk “the one who is weak…the brother for whom Christ died,” but see note on the word “Christian” in 5:11.

[8:11]  ⁹ tn This may be an indirect middle, “destroys himself.”