1 Korintus 3:10

3:10 According to the grace of God given to me, like a skilled master-builder I laid a foundation, but someone else builds on it. And each one must be careful how he builds.

1 Korintus 4:8

4:8 Already you are satisfied! Already you are rich! You have become kings without us! I wish you had become kings so that we could reign with you!

1 Korintus 5:3

5:3 For even though I am absent physically, ¹  I am present in spirit. And I have already judged the one who did this, just as though I were present. ² 

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 6:11

6:11 Some of you once lived this way. ⁵  But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ ⁶  and by the Spirit of our God.

1 Korintus 9:12

9:12 If others receive this right from you, are we not more deserving?

But we have not made use of this right. Instead we endure everything so that we may not be a hindrance to the gospel of Christ.

1 Korintus 11:25

11:25 In the same way, he also took the cup after supper, saying, “This cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me.”

1 Korintus 13:12

13:12 For now we see in a mirror indirectly, ⁷  but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known.

1 Korintus 14:2

14:2 For the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit. ⁸ 

[5:3]  ¹ tn Grk “in body.”

[5:3]  ² tn Verse 3 is one sentence in Greek (“For – even though I am absent in body, yet present in spirit – I have already judged the one who did this, as though I were present”) that has been broken up due to English stylistic considerations.

[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.”

[6:11]  ⁵ tn Grk “and some [of you] were these.”

[6:11]  ⁶ tc The external evidence in support of the reading ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou, “Jesus Christ”) is quite impressive: Ì^11vid,46 א B C^vid D* P 33 81 104 365 629 630 1739 1881 2464 al lat bo as well as several fathers, while the reading with merely ᾿Ιησοῦ has significantly poorer support (A D² Ψ Ï sa). Although the wording of the original could certainly have been expanded, it is also possible that Χριστοῦ as a nomen sacrum could have accidentally dropped out. Although the latter is not as likely under normal circumstances, in light of the early and widespread witnesses for the fuller expression, the original wording seems to have been ᾿Ιησοῦ Χριστοῦ.

[13:12]  ⁷ tn Grk “we are seeing through [= using] a mirror by means of a dark image.” Corinth was well known in the ancient world for producing some of the finest bronze mirrors available. Paul’s point in this analogy, then, is not that our current understanding and relationship with God is distorted (as if the mirror reflected poorly), but rather that it is “indirect,” (i.e., the nature of looking in a mirror) compared to the relationship we will enjoy with him in the future when we see him “face to face” (cf. G. D. Fee, First Corinthians [NICNT], 648). The word “indirectly” translates the Greek phrase ἐν αἰνίγματι (ejn ainigmati, “in an obscure image”) which itself may reflect an allusion to Num 12:8 (LXX οὐ δι᾿ αἰνιγμάτων), where God says that he speaks to Moses “mouth to mouth [= face to face]…and not in dark figures [of speech].” Though this allusion to the OT is not explicitly developed here, it probably did not go unnoticed by the Corinthians who were apparently familiar with OT traditions about Moses (cf. 1 Cor 10:2). Indeed, in 2 Cor 3:13-18 Paul had recourse with the Corinthians to contrast Moses’ ministry under the old covenant with the hope afforded through apostolic ministry and the new covenant. Further, it is in this context, specifically in 2 Cor 3:18, that the apostle invokes the use of the mirror analogy again in order to unfold the nature of the Christian’s progressive transformation by the Spirit.

[14:2]  ⁸ tn Or “with the spirit”; cf. vv. 14-16.