1 Korintus 11:14

11:14 Does not nature ¹  itself teach you that if a man has long hair, it is a disgrace for him,

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 4:9

4:9 For, I think, God has exhibited us apostles last of all, as men condemned to die, because we have become a spectacle to the world, both to angels and to people.

1 Korintus 15:44

15:44 it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body.

1 Korintus 15:46

15:46 However, the spiritual did not come first, but the natural, and then the spiritual.

1 Korintus 10:13

10:13 No trial has overtaken you that is not faced by others. ²  And God is faithful: He ³  will not let you be tried beyond what you are able to bear, ⁴  but with the trial will also provide a way out so that you may be able to endure it.

1 Korintus 4:11

4:11 To the present hour we are hungry and thirsty, poorly clothed, brutally treated, and without a roof over our heads.

1 Korintus 9:8

9:8 Am I saying these things only on the basis of common sense, ⁵  or does the law not say this as well?

1 Korintus 15:22

15:22 For just as in Adam all die, so also in Christ all will be made alive.

1 Korintus 15:49

15:49 And just as we have borne the image of the man of dust, let us also bear ⁶  the image of the man of heaven.

1 Korintus 7:31

7:31 those who use the world as though they were not using it to the full. For the present shape of this world is passing away.

1 Korintus 8:11

8:11 So by your knowledge the weak brother or sister, ⁷  for whom Christ died, is destroyed. ⁸ 

1 Korintus 15:48

15:48 Like the one made of dust, so too are those made of dust, and like the one from heaven, so too those who are heavenly.

1 Korintus 12:13

12:13 For in one Spirit we were all baptized into one body. Whether Jews or Greeks or slaves ⁹  or free, we were all made to drink of the one Spirit.

[11:14]  ¹ sn Paul does not mean nature in the sense of “the natural world” or “Mother Nature.” It denotes “the way things are” because of God’s design.

[10:13]  ² tn Grk “except a human one” or “except one common to humanity.”

[10:13]  ³ tn Grk “God is faithful who.” The relative pronoun was changed to a personal pronoun in the translation for clarity.

[10:13]  ⁴ tn The words “to bear” are not in the Greek text, but are implied. They have been supplied in the translation to clarify the meaning.

[9:8]  ⁵ tn Or “only according to human authority”; Grk “saying these things according to men.”

[15:49]  ⁶ tc ‡ A few significant witnesses have the future indicative φορέσομεν (foresomen, “we will bear”; B I 6 630 1881 al sa) instead of the aorist subjunctive φορέσωμεν (foreswmen, “let us bear”; Ì⁴⁶ א A C D F G Ψ 075 0243 33 1739 Ï latt bo). If the original reading is the future tense, then “we will bear” would be a guarantee that believers would be like Jesus (and unlike Adam) in the resurrection. If the aorist subjunctive is original, then “let us bear” would be a command to show forth the image of Jesus, i.e., to live as citizens of the kingdom that believers will one day inherit. The future indicative is not widespread geographically. At the same time, it fits the context well: Not only are there indicatives in this section (especially vv. 42-49), but the conjunction καί (kai) introducing the comparative καθώς (kaqws) seems best to connect to the preceding by furthering the same argument (what is, not what ought to be). For this reason, though, the future indicative could be a reading thus motivated by an early scribe. In light of the extremely weighty evidence for the aorist subjunctive, it is probably best to regard the aorist subjunctive as original. This connects well with v. 50, for there Paul makes a pronouncement that seems to presuppose some sort of exhortation. G. D. Fee (First Corinthians [NICNT], 795) argues for the originality of the subjunctive, stating that “it is nearly impossible to account for anyone’s having changed a clearly understandable future to the hortatory subjunctive so early and so often that it made its way into every textual history as the predominant reading.” The subjunctive makes a great deal of sense in view of the occasion of 1 Corinthians. Paul wrote to combat an over-realized eschatology in which some of the Corinthians evidently believed they were experiencing all the benefits of the resurrection body in the present, and thus that their behavior did not matter. If the subjunctive is the correct reading, it seems Paul makes two points: (1) that the resurrection is a bodily one, as distinct from an out-of-body experience, and (2) that one’s behavior in the interim does make a difference (see 15:32-34, 58).

[8:11]  ⁷ 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]  ⁸ tn This may be an indirect middle, “destroys himself.”

[12:13]  ⁹ tn See the note on the word “slave” in 7:21.