1 Korintus 1:25

1:25 For the foolishness of God is wiser than human wisdom, ¹  and the weakness of God is stronger than human strength. ² 

1 Korintus 3:4

3:4 For whenever someone says, “I am with Paul,” or “I am with Apollos,” are you not merely human? ³ 

1 Korintus 3:13

3:13 each builder’s ⁴  work will be plainly seen, for the Day ⁵  will make it clear, because it will be revealed by fire. And the fire ⁶  will test what kind of work each has done.

1 Korintus 7:21

7:21 Were you called as a slave? ⁷  Do not worry about it. But if indeed you are able to be free, make the most of the opportunity.

1 Korintus 7:25

Remaining Unmarried

7:25 With regard to the question about people who have never married, ⁸  I have no command from the Lord, but I give my opinion as one shown mercy by the Lord to be trustworthy.

1 Korintus 9:1

The Rights of an Apostle

9:1 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?

1 Korintus 10:1

Learning from Israel’s Failures

10:1 For I do not want you to be unaware, ⁹  brothers and sisters, ¹⁰  that our fathers were all under the cloud and all passed through the sea,

1 Korintus 10:23

Live to Glorify God

10:23 “Everything is lawful,” but not everything is beneficial. “Everything is lawful,” ¹¹  but not everything builds others up. ¹² 

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 ¹³  of many, so that they may be saved.

1 Korintus 14:27

14:27 If someone speaks in a tongue, it should be two, or at the most three, one after the other, and someone must interpret.

1 Korintus 14:29

14:29 Two or three prophets should speak and the others should evaluate what is said.

[1:25]  ¹ tn Grk “than men.”

[1:25]  ² tn Grk “than men.”

[3:4]  ³ tn Grk “are you not men,” i.e., (fallen) humanity without the Spirit’s influence. Here Paul does not say “walking in accordance with” as in the previous verse; he actually states the Corinthians are this. However, this is almost certainly rhetorical hyperbole.

[3:13]  ⁴ tn Grk “each one’s.” Here “builder’s” is employed in the translation for clarity.

[3:13]  ⁵ tn In an attempt to clarify the referent, some translations add “of Christ” after “Day” (so TEV); others specify this as “judgment day” (NLT) or “the day of judgment” (CEV).

[3:13]  sn The Day refers to the Day of the Lord Jesus Christ (cf. 1:8; 5:5) when each Christian worker will appear before Christ for evaluation of his ministry. Paul’s constant motivation was to be pleasing to the Lord in that day (2 Cor 5:9-10) and receive his commendation (1 Cor 4:5).

[3:13]  ⁶ tc ‡ αὐτό (auto) is found at this point in v. 13 in a number of significant witnesses, including A B C P 33 1739 al. But Ì⁴⁶ א D Ψ 0289 1881 Ï latt lack it. The pronoun could be a motivated reading, designed to intensify Paul’s statement. On the other hand, it could have been deleted because the article alone made the reference already clear. In this instance, the possibility of scribal addition seems more likely than scribal deletion, although a decision is difficult. NA²⁷ includes the word in brackets, indicating doubt as to its authenticity.

[3:13]  sn It is unclear whether the phrase it will be revealed by fire describes the Day (subject of the previous clause) or each one’s work (subject of the clause before that).

[7:21]  ⁷ tn Traditionally, “servant” (KJV), though almost all modern translations render the word as “slave” here.

[7:25]  ⁸ tn Grk “virgins.” There are three main views as to which group of people is referred to by the word παρθένος (parqenos) here, and the stance taken here directly impacts one’s understanding of vv. 36-38. (1) The term could refer to virgin women who were not married. The central issue would then be whether or not their fathers should give them in marriage to eligible men. (This is the view which has been widely held throughout the history of the Church.) (2) A minority understand the term to refer to men and women who are married but who have chosen to live together without sexual relations. This position might have been possible in the Corinthian church, but there is no solid evidence to support it. (3) The view adopted by many modern commentators (see, e.g., Fee, Conzelmann, Barrett) is that the term refers to young, engaged women who were under the influence of various groups within the Corinthian church not to go through with their marriages. The central issue would then be whether the young men and women should continue with their plans and finalize their marriages. For further discussion, see G. D. Fee, First Corinthians (NICNT), 325-28.

[10:1]  ⁹ tn Grk “ignorant.”

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

[10:23]  ¹¹ sn “Everything is lawful.” Here again Paul cites certain slogans the Corinthians used to justify their behavior (cf. 6:12-13; 7:1; 8:1, 4). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

[10:23]  ¹² tn Grk “builds up.” The object “others” is not expressed but is implied, as v. 24 shows. Paul picks up a theme he introduced at the start of this section of the letter (8:1).

[10:33]  ¹³ 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.