1 Korintus 11:18

11:18 For in the first place, when you come together as a church I hear there are divisions among you, and in part I believe it.

1 Korintus 12:17

12:17 If the whole body were an eye, what part would do the hearing? If the whole were an ear, what part would exercise the sense of smell?

1 Korintus 2:9

2:9 But just as it is written, “Things that no eye has seen, or ear heard, or mind imagined, ¹  are the things God has prepared for those who love him.” ² 

1 Korintus 14:21

14:21 It is written in the law: “By people with strange tongues and by the lips of strangers I will speak to this people, yet not even in this way will they listen to me,” ³  says the Lord.

1 Korintus 5:1

Church Discipline

5:1 It is actually reported that sexual immorality exists among you, the kind of immorality that is not permitted even among the Gentiles, so that someone is cohabiting with ⁴  his father’s wife.

1 Korintus 15:52

15:52 in a moment, in the blinking ⁵  of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed.

1 Korintus 11:21

11:21 For when it is time to eat, everyone proceeds with his own supper. One is hungry and another becomes drunk.

1 Korintus 1:18

The Message of the Cross

1:18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.

1 Korintus 14:24

14:24 But if all prophesy, and an unbeliever or uninformed person enters, he will be convicted by all, he will be called to account by all.

1 Korintus 1:12

1:12 Now I mean this, that ⁶  each of you is saying, “I am with Paul,” or “I am with Apollos,” or “I am with Cephas,” or “I am with Christ.”

1 Korintus 15:33

15:33 Do not be deceived: “Bad company corrupts good morals.” ⁷ 

1 Korintus 15:51

15:51 Listen, ⁸  I will tell you a mystery: We will not all sleep, ⁹  but we will all be changed –

1 Korintus 2:4

2:4 My conversation and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit and of power,

1 Korintus 2:16

2:16 For who has known the mind of the Lord, so as to advise him? ¹⁰  But we have the mind of Christ.

1 Korintus 12:16

12:16 And if the ear says, “Since I am not an eye, I am not part of the body,” it does not lose its membership in the body because of that.

1 Korintus 14:16

14:16 Otherwise, if you are praising God with your spirit, how can someone without the gift ¹¹  say “Amen” to your thanksgiving, since he does not know what you are saying?

1 Korintus 14:25

14:25 The secrets of his heart are disclosed, and in this way he will fall down with his face to the ground and worship God, declaring, “God is really among you.”

1 Korintus 14:29

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

1 Korintus 2:14

2:14 The unbeliever ¹²  does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned.

1 Korintus 9:7

9:7 Who ever serves in the army at his own expense? Who plants a vineyard and does not eat its fruit? Who tends a flock and does not consume its milk?

1 Korintus 14:23

14:23 So if the whole church comes together and all speak in tongues, and unbelievers or uninformed people enter, will they not say that you have lost your minds?

1 Korintus 9:20

9:20 To the Jews I became like a Jew to gain the Jews. To those under the law I became like one under the law (though I myself am not under the law) ¹³  to gain those under the law.

[2:9]  ¹ tn Grk “entered the heart,” an OT expression, in which the heart functions like the mind.

[2:9]  ² sn A quotation from Isa 64:4.

[14:21]  ³ sn A quotation from Isa 28:11-12.

[5:1]  ⁴ tn Or “someone has married”; Grk “someone has,” but the verb ἔχω (ecw) is routinely used of marital relationships (cf. BDAG 420 s.v. 2.a), including sexual relationships. The exact nature of the relationship is uncertain in this case; it is not clear, for example, whether the man had actually married the woman or was merely cohabiting with her.

[15:52]  ⁵ tn The Greek word ῥιπή (rJiph) refers to a very rapid movement (BDAG 906 s.v.). This has traditionally been translated as “twinkling,” which implies an exceedingly fast – almost instantaneous – movement of the eyes, but this could be confusing to the modern reader since twinkling in modern English often suggests a faint, flashing light. In conjunction with the genitive ὀφθαλμοῦ (ofqalmou, “of an eye”), “blinking” is the best English equivalent (see, e.g., L&N 16.5), although it does not convey the exact speed implicit in the Greek term.

[1:12]  ⁶ tn Or “And I say this because.”

[15:33]  ⁷ sn A quotation from the poet Menander, Thais 218, which Paul uses in a proverbial sense.

[15:51]  ⁸ tn Grk “Behold.”

[15:51]  ⁹ tc The manuscripts are grouped into four basic readings here: (1) א C 0243* 33 1739 have “we all will sleep, but we will not all be changed” (πάντες κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα); (2) Ì⁴⁶ A^c (F G) have “we will not all sleep, but we will not all be changed” (πάντες οὐ κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα); (3) D* lat Tert Ambst Spec read “we will all rise, but we will not all be changed.” (4) The wording πάντες οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα (“we will not all sleep, but we will all be changed”) is found in B D² Ψ 075 0243^c 1881 Ï sy co. How shall we interpret such data? In light of the fact that Paul and his generation did in fact die, early scribes may have felt some embarrassment over the bald statement, “We will not all sleep” (πάντες οὐ κοιμηθησόμεθα). This could account for the first variant. Although the second variant could be viewed as a conflation of (1) and (4) (so TCGNT 502; G. D. Fee, First Corinthians [NICNT], 796), it could also have arisen consciously, to guard against the notion that all whom Paul was addressing should regard themselves as true believers. The third variant, prominent in the Western witnesses, may have arisen to counter those who would deny the final resurrection (so TCGNT 502). In any event, since the fourth reading has the best credentials externally and best explains the rise of the others it should be adopted as the authentic wording here.

[15:51]  tn See the note on the word “asleep” in 15:6.

[2:16]  ¹⁰ sn A quotation from Isa 40:13.

[14:16]  ¹¹ tn Grk “how can someone who fills the place of the unlearned say ‘Amen.’”

[2:14]  ¹² tn Grk “natural person.” Cf. BDAG 1100 s.v. ψυχικός a, “an unspiritual pers., one who merely functions bodily, without being touched by the Spirit of God.”

[9:20]  ¹³ tc The Byzantine text, as well as a few other witnesses (D² [L] Ψ 1881 Ï) lack this parenthetical material, while geographically widespread, early, and diverse witnesses have the words (so א A B C D* F G P 33 104 365 1175 1505 1739 al latt). The phrase may have dropped out accidentally through homoioteleuton (note that both the preceding phrase and the parenthesis end in ὑπὸ νόμον [Jupo nomon, “under the law”]), or intentionally by overscrupulous scribes who felt that the statement “I myself am not under the law” could have led to license.