1 Korintus 2:1

2:1 When I came ¹  to you, brothers and sisters, ²  I did not come with superior eloquence or wisdom as I proclaimed the testimony ³  of God.

1 Korintus 3:12

3:12 If anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw, ⁴ 

1 Korintus 5:2

5:2 And you are proud! ⁵  Shouldn’t you have been deeply sorrowful instead and removed the one who did this ⁶  from among you?

1 Korintus 5:12

5:12 For what do I have to do with judging those outside? Are you not to judge those inside?

1 Korintus 7:4

7:4 It is not the wife who has the rights to her own body, but the husband. In the same way, it is not the husband who has the rights to his own body, but the wife.

1 Korintus 7:13

7:13 And if a woman has a husband who is not a believer and he is happy to live with her, she should not divorce him.

1 Korintus 7:16

7:16 For how do you know, wife, whether you will bring your husband to salvation? ⁷  Or how do you know, husband, whether you will bring your wife to salvation? ⁸ 

1 Korintus 7:18

7:18 Was anyone called after he had been circumcised? He should not try to undo his circumcision. ⁹  Was anyone called who is uncircumcised? He should not get circumcised.

1 Korintus 7:21

7:21 Were you called as a slave? ¹⁰  Do not worry about it. But if indeed you are able to be free, make the most of the opportunity.

1 Korintus 7:30

7:30 those with tears like those not weeping, those who rejoice like those not rejoicing, those who buy like those without possessions,

1 Korintus 7:37

7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep his own virgin, does well.

1 Korintus 8:13

8:13 For this reason, if food causes my brother or sister to sin, I will never eat meat again, so that I may not cause one of them ¹¹  to sin.

1 Korintus 10:21

10:21 You cannot drink the cup of the Lord and the cup of demons. You cannot take part in the table of the Lord and the table of demons.

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 11:21

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

1 Korintus 12:6

12:6 And there are different results, but the same God who produces all of them in everyone.

1 Korintus 12:23

12:23 and those members we consider less honorable we clothe with greater honor, and our unpresentable members are clothed with dignity, ¹² 

1 Korintus 13:3

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

1 Korintus 14:4

14:4 The one who speaks in a tongue builds himself up, ¹⁴  but the one who prophesies builds up the church.

1 Korintus 14:9

14:9 It is the same for you. If you do not speak clearly with your tongue, how will anyone know what is being said? For you will be speaking into the air.

1 Korintus 14:16

14:16 Otherwise, if you are praising God with your spirit, how can someone without the gift ¹⁵  say “Amen” to your thanksgiving, since he does not know what you are saying?

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 15:1-2

Christ’s Resurrection

15:1 Now I want to make clear for you, ¹⁶  brothers and sisters, ¹⁷  the gospel that I preached to you, that you received and on which you stand, 15:2 and by which you are being saved, if you hold firmly to the message I preached to you – unless you believed in vain.

1 Korintus 15:12

No Resurrection?

15:12 Now if Christ is being preached as raised from the dead, ¹⁸  how can some of you say there is no resurrection of the dead?

1 Korintus 15:37

15:37 And what you sow is not the body that is to be, but a bare seed ¹⁹  – perhaps of wheat or something else.

1 Korintus 15:40

15:40 And there are heavenly bodies and earthly bodies. The glory of the heavenly body is one sort and the earthly another.

1 Korintus 15:58

15:58 So then, dear brothers and sisters, ²⁰  be firm. Do not be moved! Always be outstanding in the work of the Lord, knowing that your labor is not in vain in the Lord.

1 Korintus 16:19

16:19 The churches in the province of Asia ²¹  send greetings to you. Aquila and Prisca ²²  greet ²³  you warmly in the Lord, with the church that meets in their house.

[2:1]  ¹ tn Grk “and I, when I came.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, κἀγώ (kagw) has not been translated here.

[2:1]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[2:1]  ³ tc ‡ A few important mss (Ì^46vid א* A C pc as well as some versions and fathers) read μυστήριον (musthrion, “mystery”) instead of μαρτύριον (marturion, “testimony”). But the latter has wider ms support (א² B D F G Ψ 33 1739 1881 Ï and some versions), though not quite as impressive. μαρτύριον may have been changed by scribes in anticipation of Paul’s words in 2:7, or conversely, μυστήριον may have been changed to conform to 1:6. Transcriptionally, since “the mystery of God/Christ” is a well-worn expression in the corpus Paulinum (1 Cor 2:7; 4:1; Eph 3:4; Col 2:2; 4:3), while “testimony of Christ” occurs in Paul only once (1 Cor 1:6, though “testimony of the Lord” appears in 2 Tim 1:8), and “testimony of God” never, it is likely that scribes changed the text to the more usual expression. A decision is difficult in this instance, but a slight preference should be given to μαρτύριον.

[3:12]  ⁴ sn The various materials described here, both valuable (gold, silver, precious stones) and worthless (wood, hay, or straw) refer to the quality of work built on the foundation, or possibly to the motivation of those doing the building. The materials themselves have been understood (1) as deeds or (2) as people (since ultimately the passage is addressing those who minister to others).

[5:2]  ⁵ tn Or “are puffed up/arrogant,” the same verb occurring in 4:6, 18.

[5:2]  ⁶ tn Grk “sorrowful, so that the one who did this might be removed.”

[7:16]  ⁷ tn Grk “will save your husband?” The meaning is obviously that the wife would be the human agent in leading her husband to salvation.

[7:16]  ⁸ tn Grk “will save your wife?” The meaning is obviously that the husband would be the human agent in leading his wife to salvation.

[7:18]  ⁹ tn Grk “Let him not pull over the foreskin,” that is, attempt to reverse the appearance of circumcision by a surgical procedure. This was sometimes done by Hellenistic Jews to hide the embarrassment of circumcision (1 Macc 1:15; Josephus, Ant. 12.5.1 [12.241]). Cf. BDAG 380 s.v. ἐπισπάω 3.

[7:21]  ¹⁰ tn Traditionally, “servant” (KJV), though almost all modern translations render the word as “slave” here.

[8:13]  ¹¹ tn Grk “my brother.” Both “my brother or sister” earlier in the verse and “one of them” here translate the same Greek phrase. Since the same expression occurs in the previous line, a pronoun phrase is substituted here to suit English style, which is less tolerant of such repetition.

[12:23]  ¹² tn Grk “have greater propriety (or decorum, presentability).”

[13:3]  ¹³ 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.

[14:4]  ¹⁴ sn The Greek term builds (himself) up does not necessarily bear positive connotations in this context.

[14:16]  ¹⁵ tn Grk “how can someone who fills the place of the unlearned say ‘Amen.’”

[15:1]  ¹⁶ tn Grk “Now I make known to you.”

[15:1]  ¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[15:12]  ¹⁸ tn Grk “that he has been raised from the dead.”

[15:37]  ¹⁹ tn Grk “and what you sow, you do not sow the body that will be, but a bare seed.”

[15:58]  ²⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[16:19]  ²¹ tn Grk “the churches of Asia”; in the NT “Asia” always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[16:19]  ²² sn On Aquila and Prisca see also Acts 18:2, 18, 26; Rom 16:3-4; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[16:19]  ²³ tc The plural form of this verb, ἀσπάζονται (aspazontai, “[they] greet”), is found in several good mss (B F G 075 0121 0243 33 1739 1881) as well as the Byzantine cursives. But the singular is read by an equally impressive group (א C D K P Ψ 104 2464 pc). This part of the verse is lacking in codex A. Deciding on the basis of external evidence is quite difficult. Internally, however, the singular appears to have given rise to the plural: (1) The rest of the greetings in this verse are in the plural; this one was probably made plural by some scribes for purposes of assimilation; and, more significantly, (2) since both Aquila and Prisca are mentioned as the ones who send the greeting, the plural is more natural. The singular is, of course, not impossible Greek; indeed, a singular verb with a compound subject is used with some frequency in the NT (cf. Matt 13:55; Mark 8:27; 14:1; John 2:2; 3:22; 4:36, 53; Acts 5:29; 16:31; 1 Tim 6:4). This is especially common when “Jesus and his disciples” is the subject. What is significant is that when such a construction is found the emphasis is placed on the first-named person (in this case, Aquila). Normally when these two are mentioned in the NT, Priscilla is mentioned first (Acts 18:18, 26; Rom 16:3; 2 Tim 4:19). Only here and in Acts 18:2 (the first mention of them) is Aquila mentioned before Priscilla. Many suggest that Priscilla is listed first due to prominence. Though that is possible, both the mention of Aquila first here and the singular verb give him special prominence (cf. ExSyn 401-2). What such prominence means in each instance is difficult to assess. Nevertheless, here is a Pauline instance in which Aquila is given prominence. Too much can be made of the word order argument in either direction.