1 Korintus 1:17

1:17 For Christ did not send me to baptize, but to preach the gospel – and not with clever speech, so that the cross of Christ would not become useless. ¹ 

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.

1 Korintus 3:22

3:22 whether Paul or Apollos or Cephas or the world or life or death or the present or the future. Everything belongs to you,

1 Korintus 4:13

4:13 when people lie about us, we answer in a friendly manner. We are the world’s dirt and scum, even now.

1 Korintus 4:19

4:19 But I will come to you soon, if the Lord is willing, and I will find out not only the talk of these arrogant people, but also their power.

1 Korintus 6:7

6:7 The fact that you have lawsuits among yourselves demonstrates that you have already been defeated. Why not rather be wronged? Why not rather be cheated?

1 Korintus 6:15

6:15 Do you not know that your bodies are members of Christ? Should I take the members of Christ and make them members of a prostitute? Never!

1 Korintus 7:7

7:7 I wish that everyone was as I am. But each has his own gift from God, one this way, another that.

1 Korintus 7:17

The Circumstances of Your Calling

7:17 Nevertheless, ⁴  as the Lord has assigned to each one, as God has called each person, so must he live. I give this sort of direction in all the churches.

1 Korintus 8:8

8:8 Now food will not bring us close to God. We are no worse if we do not eat and no better if we do.

1 Korintus 10:27

10:27 If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience.

1 Korintus 10:33

10:33 just as I also try to please everyone in all things. I do not seek my own benefit, but the benefit ⁵  of many, so that they may be saved.

1 Korintus 11:16

11:16 If anyone intends to quarrel about this, we have no other practice, nor do the churches of God.

1 Korintus 11:29

11:29 For the one who eats and drinks without careful regard ⁶  for the body eats and drinks judgment against himself.

1 Korintus 13:3

13:3 If I give away everything I own, and if I give over my body in order to boast, ⁷  but do not have love, I receive no benefit.

1 Korintus 13:5

13:5 It is not rude, it is not self-serving, it is not easily angered or resentful.

1 Korintus 16:11

16:11 So then, let no one treat him with contempt. But send him on his way in peace so that he may come to me. For I am expecting him with the brothers. ⁸ 

[1:17]  ¹ tn Grk “would not be emptied.”

[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).

[7:17]  ⁴ tn Or “only”; Grk “if not.”

[10:33]  ⁵ tn Although the Greek word translated “benefit” occurs only once in this verse, the Greek article occurs twice. This indicates an implied repetition of the term, which has been included twice in the translation for the sake of clarity and English style.

[11:29]  ⁶ tn The word more literally means, “judging between, recognizing, distinguishing.”

[13:3]  ⁷ tc The reading καυχήσωμαι (kauchswmai, “I might boast”) is well supported by Ì⁴⁶ א A B 048 33 1739* pc co Hier^mss. The competing reading, καυθήσομαι (kauqhsomai, “I will burn”), is found in C D F G L 81 1175 1881* al latt and a host of patristic writers. From this reading other variants were obviously derived: καυθήσωμαι (kauqhswmai), a future subjunctive (“I might burn”) read by the Byzantine text and a few others (Ψ 1739^c 1881^c Ï); and καυθῇ (kauqh, “it might be burned”) read by 1505 pc. On an external level, the Alexandrian reading is obviously superior, though the Western and Byzantine readings need to be accounted for. (The following discussion is derived largely from TCGNT 497-98). Internally, καυχήσωμαι is superior for the following reasons: (1) Once the Church started suffering persecution and martyrdom by fire, the v.l. naturally arose. Once there, it is difficult to see why any scribe would intentionally change it to καυχήσωμαι. (2) Involving as it does the change of just two letters (χ to θ [c to q], ω to ο [w to o]), this reading could be accomplished without much fanfare. Yet, it appears cumbersome in the context, both because of the passive voice and especially the retention of the first person (“If I give up my body that I may be burned”). A more logical word would have been the third person passive, καυθῇ, as read in 1505 (“If I give up my body that it may be burned”). (3) Although the connection between giving up one’s body and boasting is ambiguous, this very ambiguity has all the earmarks of being from Paul. It may have the force of giving up one’s body into slavery. In any event, it looks to be the harder reading. Incidentally, the Byzantine reading is impossible because the future subjunctive did not occur in Koine Greek. As the reading of the majority of Byzantine minuscules, its roots are clearly post-Koine and as such is a “grammatical monstrosity that cannot be attributed to Paul” (TCGNT 498). Cf. also the notes in BDF §28; MHT 2:219.

[16:11]  ⁸ tn Since Paul appears to expect specific delegates here and they were most likely men, the Greek word ἀδελφοί (adelfoi) here has not been not translated as “brothers and sisters.”