1 Korintus 1:14

1:14 I thank God ¹  that I did not baptize any of you except Crispus and Gaius,

1 Korintus 1:20

1:20 Where is the wise man? Where is the expert in the Mosaic law? ²  Where is the debater of this age? Has God not made the wisdom of the world foolish?

1 Korintus 4:21

4:21 What do you want? Shall I come to you with a rod of discipline ³  or with love and a spirit of gentleness?

1 Korintus 5:5

5:5 turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved ⁴  in the day of the Lord. ⁵ 

1 Korintus 5:13

5:13 But God will judge those outside. Remove the evil person from among you. ⁶ 

1 Korintus 9:11

9:11 If we sowed spiritual blessings among you, is it too much to reap material things from you?

1 Korintus 10:5

10:5 But God was not pleased with most of them, for they were cut down in the wilderness.

1 Korintus 10:24

10:24 Do not seek your own good, but the good of the other person.

1 Korintus 11:28

11:28 A person should examine himself first, ⁷  and in this way ⁸  let him eat the bread and drink of the cup.

1 Korintus 12:2

12:2 You know that when you were pagans you were often led astray by speechless idols, however you were led.

1 Korintus 14:3

14:3 But the one who prophesies speaks to people for their strengthening, ⁹  encouragement, and consolation.

1 Korintus 14:18

14:18 I thank God that I speak in tongues more than all of you,

1 Korintus 14:28

14:28 But if there is no interpreter, he should be silent in the church. Let him speak to himself and to God.

1 Korintus 14:39

14:39 So then, brothers and sisters, ¹⁰  be eager to prophesy, and do not forbid anyone from speaking in tongues. ¹¹ 

1 Korintus 15:19

15:19 For if only in this life we have hope in Christ, we should be pitied more than anyone.

1 Korintus 15:38

15:38 But God gives it a body just as he planned, and to each of the seeds a body of its own.

1 Korintus 16:5

Paul’s Plans to Visit

16:5 But I will come to you after I have gone through Macedonia – for I will be going through Macedonia –

1 Korintus 16:18

16:18 For they refreshed my spirit and yours. So then, recognize people like this.

[1:14]  ¹ tc The oldest and most important witnesses to this text, as well as a few others (א* B 6 1739 sa^ms bo^pt), lack the words τῷ θεῷ (tw qew, “God”), while the rest have them. An accidental omission could well account for the shorter reading, especially since θεῷ would have been written as a nomen sacrum (eucaristwtwqMw). However, one might expect to see, in some mss at least, a dropping of the article but not the divine name. Internally, the Pauline introductory thanksgivings elsewhere always include τῷ θεῷ after εὐχαριστῶ (eucaristw, “I thank”; cf. Rom 1:8; 1 Cor 1:4; Phil 1:3; Phlm 4; in the plural, note Col 1:3; 1 Thess 1:2). However, both the fact that this is already used in 1 Cor 1:4 (thus perhaps motivating scribes to add it ten verses later), and that in later portions of his letters Paul does not consistently use the collocation of εὐχαριστῶ with τῷ θεῷ (Rom 16:4; 1 Cor 10:30), might give one pause. Still, nowhere else in the corpus Paulinum do we see a sentence begin with εὐχαριστῶ without an accompanying τῷ θεῷ. A decision is difficult, but on balance it is probably best to retain the words.

[1:20]  ² tn Grk “the scribe.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the Mosaic law” comes closer to the meaning for the modern reader.

[4:21]  ³ tn Grk “rod.” Context indicates that this rod will be used for disciplinary purposes.

[4:21]  sn Paul is using the term rod in this context to refer to his apostolic authority to discipline those who have become arrogant in the Corinthian church and have attempted to undermine his ministry (cf. 4:18-19).

[5:5]  ⁴ tn Or perhaps “turn this man over to Satan for the destruction of your fleshly works, so that your spirit may be saved…”; Grk “for the destruction of the flesh, so that the spirit may be saved.” This is one of the most difficult passages in the NT, and there are many different interpretations regarding what is in view here. (1) Many interpreters see this as some sort of excommunication (“turn this man over to Satan”) which in turn leads to the man’s physical death (“the destruction of the flesh”), resulting in the man’s ultimate salvation (“that [his] spirit may be saved…”). (2) Others see the phrase “destruction of the flesh” as referring to extreme physical suffering or illness that stops short of physical death, thus leading the offender to repentance and salvation. (3) A number of scholars (e.g. G. D. Fee, First Corinthians [NICNT], 212-13) take the reference to the “flesh” to refer to the offender’s “sinful nature” or “carnal nature,” which is “destroyed” by placing him outside the church, back in Satan’s domain (exactly how this “destruction” is accomplished is not clear, and is one of the problems with this view). (4) More recently some have argued that neither the “flesh” nor the “spirit” belong to the offender, but to the church collectively; thus it is the “fleshly works” of the congregation which are being destroyed by the removal of the offender (cf. 5:13) so that the “spirit,” the corporate life of the church lived in union with God through the Holy Spirit, may be preserved (cf. 5:7-8). See, e.g., B. Campbell, “Flesh and Spirit in 1 Cor 5:5: An Exercise in Rhetorical Criticism of the NT,” JETS 36 (1993): 331-42. The alternate translation “for the destruction of your fleshly works, so that your spirit may be saved” reflects this latter view.

[5:5]  ⁵ tc The shorter reading, κυρίου (kuriou, “Lord”), is found in Ì⁴⁶ B 630 1739 pc; κυρίου ᾿Ιησοῦ (kuriou Ihsou, “Lord Jesus”) is read by Ì^61vid א Ψ Ï; κυρίου ᾿Ιησοῦ Χριστοῦ (kuriou Ihsou Cristou, “Lord Jesus Christ”) by D pc; and κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ (kuriou Jhmwn Ihsou Cristou, “our Lord Jesus Christ”) by A F G P 33 al. The shorter reading is preferred as the reading that best explains the other readings, especially in view of the mention of “Jesus” twice in the previous verse.

[5:13]  ⁶ sn An allusion to Deut 17:7; 19:19; 22:21, 24; 24:7; cf. 1 Cor 5:2.

[11:28]  ⁷ tn The word “first” is not in the Greek text, but is implied. It has been supplied in the translation for clarity.

[11:28]  ⁸ tn Grk “in this manner.”

[14:3]  ⁹ tn Grk “edification.”

[14:39]  ¹⁰ tc ‡ μου (mou, “my”) is found after ἀδελφοί (adelfoi) in a number of significant witnesses (א A B* D¹ 048 326 1175 2464 al), but lacking in most other witnesses (Ì⁴⁶ B² D* F G Ψ 0243 33 1739 1881 Ï lat). Every other time Paul says “So then, brothers (and sisters)” he adds “my” (ὥστε, ἀδελφοί μου; {wste, adelfoi mou). There is no good reason why scribes would intentionally omit “my” here but not elsewhere. Thus, the longer reading is in conformity with Paul’s general style and as such seems to be scribally motivated. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[14:39]  tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[14:39]  ¹¹ tn Grk “speaking in tongues.” The words “anyone from” are supplied for the sake of clarity.