1 Korintus 3:11

3:11 For no one can lay any foundation other than what is being laid, which is Jesus Christ.

1 Korintus 5:4

5:4 When you gather together in the name of our Lord Jesus, ¹  and I am with you in spirit, ²  along with the power of our Lord Jesus,

1 Korintus 7:1

Celibacy and Marriage

7:1 Now with regard to the issues you wrote about: “It is good for a man not to have sexual relations with a woman.” ³ 

1 Korintus 7:19

7:19 Circumcision is nothing and uncircumcision is nothing. Instead, keeping God’s commandments is what counts.

1 Korintus 8:9

8:9 But be careful that this liberty of yours does not become a hindrance to the weak.

1 Korintus 9:14

9:14 In the same way the Lord commanded those who proclaim the gospel to receive their living by the gospel.

1 Korintus 10:24

10:24 Do not seek your own good, but the good of the other person.

1 Korintus 11:15

11:15 but if a woman has long hair, it is her glory? For her hair is given to her for a covering. ⁴ 

1 Korintus 15:14

15:14 And if Christ has not been raised, then our preaching is futile and your faith is empty.

1 Korintus 15:20

15:20 But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep.

1 Korintus 15:23

15:23 But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him. ⁵ 

1 Korintus 15:38

15:38 But God gives it a body just as he planned, and to each of the seeds a body of its own.

1 Korintus 15:42

15:42 It is the same with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. ⁶ 

1 Korintus 15:57

15:57 But thanks be to God, who gives us the victory through our Lord Jesus Christ!

[5:4]  ¹ tc On the wording “our Lord Jesus” (τοῦ κυρίου ἡμῶν ᾿Ιησοῦ, tou kuriou Jhmwn Ihsou) there is some variation in the extant witnesses: ἡμῶν is lacking in א A Ψ 1505 pc; Χριστοῦ (Cristou, “Christ”) is found after ᾿Ιησοῦ in Ì⁴⁶ א D² F G 33 1881 Ï co and before ᾿Ιησοῦ in 81. The wording τοῦ κυρίου ἡμῶν ᾿Ιησοῦ is read by B D* 1175 1739 pc. Concerning Χριστοῦ, even though the external evidence for this is quite good, it may well be a motivated reading. Elsewhere in Paul the expression “our Lord Jesus” is routinely followed by “Christ” (e.g., Rom 5:1, 11; 15:6, 30; 1 Cor 1:2, 7, 10; 15:57; 2 Cor 8:9; Gal 6:14, 18, Eph 1:3, 17; 5:20; 6:24; Col 1:3; 1 Thess 1:3; 5:9, 23, 28). Less commonly, the wording is simply “our Lord Jesus” (e.g., Rom 16:20; 2 Cor 1:14; 1 Thess 2:19; 3:11, 13; 2 Thess 1:8, 12). A preference should thus be given to the shorter reading. As for the ἡμῶν, it is very difficult to decide: “the Lord Jesus” occurs as often as “our Lord Jesus” (cf. 1 Cor 11:23; 16:23; 2 Cor 4:14; 11:31; Eph 1:15; 1 Thess 4:2; 2 Thess 1:7; Phlm 5). Although scribes would tend to expand on the text, the only witnesses that have “the Lord Jesus” (without “our” or “Christ”) are A Ψ 1505 pc. On balance, then, “our Lord Jesus” is the best reading in this verse.

[5:4]  ² tn Verses 4b-5a are capable of various punctuations: (1) “and I am with you in spirit, through the power of our Lord Jesus turn this man over to Satan”; (2) “and I am with you in spirit with the power of our Lord Jesus, turn this man over to Satan”; (3) “and I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan” (as adopted in the text). The first option suggests the Lord’s power is needed when the church is to hand the man over to Satan; the second option suggests that the Lord’s power is present when Paul is gathered with the Corinthians in spirit; the third option leaves the relation of the Lord’s power to the surrounding phrases vague, perhaps implying that both are in view.

[7:1]  ³ tn Grk “It is good for a man not to touch a woman,” a euphemism for sexual relations. This idiom occurs ten times in Greek literature, and all of the references except one appear to refer to sexual relations (cf., e.g., Josephus, Ant. 1.8.1 [1.163]; Gen 20:6 [LXX]; Prov 6:29 [LXX]). For discussion see G. D. Fee, First Corinthians (NICNT), 275. Many recent interpreters believe that here again (as in 6:12-13) Paul cites a slogan the Corinthians apparently used to justify their actions. If this is so, Paul agrees with the slogan in part, but corrects it in the following verses to show how the Corinthians misused the idea to justify abstinence within marriage (cf. 8:1, 4; 10:23). See also G. D. Fee, “1 Corinthians 7:1 in the NIV,” JETS 23 (1980): 307-14.

[11:15]  ⁴ sn No word for veil or head covering occurs in vv. 3-14 (see the note on authority in v. 10). That the hair is regarded by Paul as a covering in v. 15 is not necessarily an argument that the hair is the same as the head covering that he is describing in the earlier verses (esp. v. 10). Throughout this unit of material, Paul points out the similarities of long hair with a head covering. But his doing so seems to suggest that the two are not to be identified with each other. Precisely because they are similar they do not appear to be identical (cf. vv. 5, 6, 7, 10, 13). If head covering = long hair, then what does v. 6 mean (“For if a woman will not cover her head, she should cut off her hair”)? This suggests that the covering is not the same as the hair itself.

[15:23]  ⁵ tn Grk “then those who belong to Christ, at his coming.”

[15:42]  ⁶ tn Grk “it is sown in corruption, it is raised in incorruption.” The “it” refers to the body, as v. 44 shows.