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 15:19

15:19 For if only in this life we have hope in Christ, we should be pitied more than anyone.

1 Korintus 6:3

6:3 Do you not know that we will judge angels? Why not ordinary matters!

1 Korintus 10:11

10:11 These things happened to them as examples and were written for our instruction, on whom the ends of the ages have come.

1 Korintus 15:45

15:45 So also it is written, “The first man, Adam, became a living person”; ¹  the last Adam became a life-giving spirit.

1 Korintus 15:22

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

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 15:36

15:36 Fool! What you sow will not come to life unless it dies.

1 Korintus 7:39

7:39 A wife is bound as long as her husband is living. But if her husband dies, ²  she is free to marry anyone she wishes (only someone in the Lord).

1 Korintus 15:6

15:6 Then he appeared to more than five hundred of the brothers and sisters ³  at one time, most of whom are still alive, ⁴  though some have fallen asleep. ⁵ 

1 Korintus 7:15

7:15 But if the unbeliever wants a divorce, let it take place. In these circumstances the brother or sister is not bound. ⁶  God has called you in peace.

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 9:13

9:13 Don’t you know that those who serve in the temple ⁷  eat food from the temple, and those who serve at the altar receive a part of the offerings?

1 Korintus 7:32

7:32 And I want you to be free from concern. An unmarried man is concerned about the things of the Lord, how to please the Lord.

1 Korintus 7:12

7:12 To the rest I say – I, not the Lord ⁸  – if a brother has a wife who is not a believer and she is happy to live with him, he should not divorce her.

1 Korintus 6:4

6:4 So if you have ordinary lawsuits, do you appoint as judges those who have no standing in the church? ⁹ 

1 Korintus 7:11

7:11 (but if she does, let her remain unmarried, or be reconciled to her husband), and a husband should not divorce his wife.

1 Korintus 6:19

6:19 Or do you not know that your body is the temple of the Holy Spirit who is in you, ¹⁰  whom you have from God, and you are not your own?

1 Korintus 7:5

7:5 Do not deprive each other, except by mutual agreement for a specified time, so that you may devote yourselves to prayer. ¹¹  Then resume your relationship, ¹²  so that Satan may not tempt you because of your lack of self-control.

1 Korintus 7:29

7:29 And I say this, brothers and sisters: ¹³  The time is short. So then those who have wives should be as those who have none,

1 Korintus 7:26

7:26 Because of the impending crisis I think it best for you to remain as you are.

1 Korintus 15:23

15:23 But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him. ¹⁴ 

1 Korintus 7:28

7:28 But if you marry, you have not sinned. And if a virgin marries, she has not sinned. But those who marry will face difficult circumstances, ¹⁵  and I am trying to spare you such problems. ¹⁶ 

1 Korintus 12:2

12:2 You know that when you were pagans you were often led astray by speechless idols, however you were led.

1 Korintus 5:8

5:8 So then, let us celebrate the festival, not with the old yeast, the yeast of vice and evil, but with the bread without yeast, the bread of sincerity and truth. ¹⁷ 

1 Korintus 10:13

10:13 No trial has overtaken you that is not faced by others. ¹⁸  And God is faithful: He ¹⁹  will not let you be tried beyond what you are able to bear, ²⁰  but with the trial will also provide a way out so that you may be able to endure it.

1 Korintus 8:6

8:6 yet for us there is one God, the Father, from whom are all things and for whom we live, and one Lord, Jesus Christ, through whom are all things and through whom we live. ²¹ 

1 Korintus 4:20

4:20 For the kingdom of God is demonstrated not in idle talk but with power.

1 Korintus 15:35

The Resurrection Body

15:35 But someone will say, “How are the dead raised? With what kind of body will they come?”

1 Korintus 9:21

9:21 To those free from the law I became like one free from the law (though I am not free from God’s law but under the law of Christ) to gain those free from the law.

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 ²²  to sin.

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) ²³  to gain those under the law.

1 Korintus 7:24

7:24 In whatever situation someone was called, brothers and sisters, ²⁴  let him remain in it with God.

1 Korintus 15:17

15:17 And if Christ has not been raised, your faith is useless; you are still in your sins.

1 Korintus 15:42-43

15:42 It is the same with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. ²⁵  15:43 It is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power;

1 Korintus 15:13

15:13 But if there is no resurrection of the dead, then not even Christ has been raised.

1 Korintus 15:16

15:16 For if the dead are not raised, then not even Christ has been raised.

1 Korintus 7:17

The Circumstances of Your Calling

7:17 Nevertheless, ²⁶  as the Lord has assigned to each one, as God has called each person, so must he live. I give this sort of direction in all the churches.

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 15:15

15:15 Also, we are found to be false witnesses about God, because we have testified against God that he raised Christ from the dead, when in reality he did not raise him, if indeed the dead are not raised.

1 Korintus 3:3

3:3 for you are still influenced by the flesh. ²⁷  For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people? ²⁸ 

1 Korintus 4:17

4:17 For this reason, I have sent Timothy to you, who is my dear and faithful son in the Lord. He will remind you of my ways in Christ, ²⁹  as I teach them everywhere in every church.

1 Korintus 15:52

15:52 in a moment, in the blinking ³⁰  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 1:5

1:5 For you were made rich ³¹  in every way in him, in all your speech and in every kind of knowledge ³²  –

1 Korintus 3:16

3:16 Do you not know that you are God’s temple ³³  and that God’s Spirit lives in you?

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 6:14

6:14 Now God indeed raised the Lord and he will raise us by his power.

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 3:1

Immaturity and Self-deception

3:1 So, brothers and sisters, ³⁴  I could not speak to you as spiritual people, but instead as people of the flesh, ³⁵  as infants in Christ.

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 15:12

No Resurrection?

15:12 Now if Christ is being preached as raised from the dead, ³⁶  how can some of you say there is no resurrection of the dead?

1 Korintus 15:29

15:29 Otherwise, what will those do who are baptized for the dead? ³⁷  If the dead are not raised at all, then why are they baptized for them?

1 Korintus 1:2

1:2 to the church of God that is in Corinth, ³⁸  to those who are sanctified in Christ Jesus, and called to be saints, with all those in every place who call on the name of our Lord Jesus Christ, their Lord and ours. ³⁹ 

1 Korintus 7:20

7:20 Let each one remain in that situation in life ⁴⁰  in which he was called.

1 Korintus 9:6

9:6 Or do only Barnabas and I lack the right not to work?

1 Korintus 15:5

15:5 and that he appeared to Cephas, then to the twelve.

1 Korintus 15:30

15:30 Why too are we in danger every hour?

1 Korintus 16:13

Final Challenge and Blessing

16:13 Stay alert, stand firm in the faith, show courage, be strong.

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 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 ⁴¹  his father’s wife.

1 Korintus 7:7-8

7:7 I wish that everyone was as I am. But each has his own gift from God, one this way, another that.

7:8 To the unmarried and widows I say that it is best for them to remain as I am.

1 Korintus 7:35

7:35 I am saying this for your benefit, not to place a limitation on you, but so that without distraction you may give notable and constant service to the Lord.

1 Korintus 9:2

9:2 If I am not an apostle to others, at least I am to you, for you are the confirming sign ⁴²  of my apostleship in the Lord.

1 Korintus 9:11

9:11 If we sowed spiritual blessings among you, is it too much to reap material things from you?

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 9:8

9:8 Am I saying these things only on the basis of common sense, ⁴³  or does the law not say this as well?

1 Korintus 10:19

10:19 Am I saying that idols or food sacrificed to them amount to anything?

1 Korintus 10:32

10:32 Do not give offense to Jews or Greeks or to the church of God,

1 Korintus 11:11

11:11 In any case, in the Lord woman is not independent of man, nor is man independent of woman.

1 Korintus 15:4

15:4 and that he was buried, and that he was raised ⁴⁴  on the third day according to the scriptures,

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 15:21

15:21 For since death came through a man, ⁴⁵  the resurrection of the dead also came through a man. ⁴⁶ 

1 Korintus 5:10

5:10 In no way did I mean the immoral people of this world, or the greedy and swindlers and idolaters, since you would then have to go out of the world.

1 Korintus 8:7

8:7 But this knowledge is not shared by all. And some, by being accustomed to idols in former times, eat this food as an idol sacrifice, and their conscience, because it is weak, is defiled.

1 Korintus 15:32

15:32 If from a human point of view I fought with wild beasts at Ephesus, ⁴⁷  what did it benefit me? If the dead are not raised, let us eat and drink, for tomorrow we die. ⁴⁸ 

1 Korintus 1:9

1:9 God is faithful, by whom you were called into fellowship with his son, Jesus Christ our Lord.

1 Korintus 1:30

1:30 He is the reason you have a relationship with Christ Jesus, ⁴⁹  who became for us wisdom from God, and righteousness and sanctification and redemption,

1 Korintus 2:6

Wisdom from God

2:6 Now we do speak wisdom among the mature, ⁵⁰  but not a wisdom of this age or of the rulers of this age, who are perishing.

1 Korintus 4:15

4:15 For though you may have ten thousand guardians in Christ, you do not have many fathers, because I became your father in Christ Jesus through the gospel.

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 10:23

Live to Glorify God

10:23 “Everything is lawful,” but not everything is beneficial. “Everything is lawful,” ⁵¹  but not everything builds others up. ⁵² 

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 ⁵³  of many, so that they may be saved.

1 Korintus 12:6

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

1 Korintus 13:3

13:3 If I give away everything I own, and if I give over my body in order to boast, ⁵⁴  but do not have love, I receive no benefit.

1 Korintus 15:31

15:31 Every day I am in danger of death! This is as sure as ⁵⁵  my boasting in you, ⁵⁶  which I have in Christ Jesus our Lord.

1 Korintus 15:50

15:50 Now this is what I am saying, brothers and sisters: ⁵⁷  Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.

1 Korintus 15:53

15:53 For this perishable body must put on the imperishable, and this mortal body must put on immortality.

1 Korintus 4:6

4:6 I have applied these things to myself and Apollos because of you, brothers and sisters, ⁵⁸  so that through us you may learn “not to go beyond what is written,” so that none of you will be puffed up in favor of the one against the other.

[15:45]  ¹ tn Grk “living soul”; a quotation from Gen 2:7.

[7:39]  ² tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[15:6]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[15:6]  ⁴ tn Grk “most of whom remain until now.”

[15:6]  ⁵ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “sleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term.

[7:15]  ⁶ sn Interpreters differ over the implication of the statement the brother or sister is not bound. One view is that the believer is “not bound to continue the marriage,” i.e., not so slavishly tied to the instruction about not divorcing (cf. vv. 10-11) that he or she refuses to face reality when the unbelieving spouse is unwilling to continue the relationship. In this view divorce is allowable under these circumstances, but not remarriage (v. 11 still applies: remain unmarried or be reconciled). The other view is that the believer is “not bound in regard to marriage,” i.e., free to remain single or to remarry. The argument for this view is the conceptual parallel with vv. 39-40, where a wife is said to be “bound” (a different word in Greek, but the same concept) as long as her husband lives. But if the husband dies, she is “free” to marry as she wishes, only in the Lord. If the parallel holds, then not bound in v. 15 also means “free to marry another.”

[9:13]  ⁷ tn Grk “working the sacred things.”

[7:12]  ⁸ sn I, not the Lord. Here and in v. 10 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 12-16, Paul deals with a situation about which the Lord gave no instruction in his earthly ministry.

[6:4]  ⁹ tn Or “if you have ordinary lawsuits, appoint as judges those who have no standing in the church!” This alternative reading (cf. KJV, NIV) takes the Greek verb καθίζετε (kaqizete) as an ironic imperative instead of a question. This verb comes, however, at the end of the sentence. It is not impossible that Paul meant for it to be understood this way, but its placement in the sentence does not make this probable.

[6:19]  ¹⁰ tn Grk “the ‘in you’ Holy Spirit.” The position of the prepositional phrase ἐν ὑμῖν (en Jumin, “in you”) between the article and the adjective effectively places the prepositional phrase in first attributive position. Such constructions are generally translated into English as relative clauses.

[7:5]  ¹¹ tc Most later witnesses (א² Ï sy) add “fasting and” (τῇ νηστείᾳ καί, th nhsteia kai) before “prayer.” But such an addition is motivated by ascetic concerns; further, its lack in Ì^11vid,46 א* A B C D F G P Ψ 33 1739 1881 2464 al latt co argues decisively against its authenticity.

[7:5]  ¹² tn Grk “and be together again.”

[7:29]  ¹³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[15:23]  ¹⁴ tn Grk “then those who belong to Christ, at his coming.”

[7:28]  ¹⁵ tn Grk “these will have tribulation in the flesh.”

[7:28]  ¹⁶ tn Grk “I am trying to spare you.” Direct objects were frequently omitted in Greek when clear from the context. “Such problems” has been supplied here to make the sense of the statement clear.

[5:8]  ¹⁷ tn Grk “with the unleavened bread of sincerity and truth.”

[10:13]  ¹⁸ tn Grk “except a human one” or “except one common to humanity.”

[10:13]  ¹⁹ tn Grk “God is faithful who.” The relative pronoun was changed to a personal pronoun in the translation for clarity.

[10:13]  ²⁰ 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.

[8:6]  ²¹ tn Grk “through whom [are] all things and we [are] through him.”

[8:13]  ²² 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.

[9:20]  ²³ 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.

[7:24]  ²⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[15:42]  ²⁵ tn Grk “it is sown in corruption, it is raised in incorruption.” The “it” refers to the body, as v. 44 shows.

[7:17]  ²⁶ tn Or “only”; Grk “if not.”

[3:3]  ²⁷ tn Or “are still merely human”; Grk “fleshly.” Cf. BDAG 914 s.v. σαρκικός 2, “pert. to being human at a disappointing level of behavior or characteristics, (merely) human.” The same phrase occurs again later in this verse.

[3:3]  ²⁸ tn Grk “and walking in accordance with man,” i.e., living like (fallen) humanity without the Spirit’s influence; hence, “unregenerate people.”

[4:17]  ²⁹ tc ‡ Several important mss read ᾿Ιησοῦ (Ihsou, “Jesus”) after Χριστῷ (Cristw, “Christ”) in v. 17 (so Ì⁴⁶ א C D¹ 33 1739 al). Western mss have κυρίῳ ᾿Ιησοῦ (kuriw Ihsou, “Lord Jesus”; D* F G), while several significant mss, as well as the majority, have only Χριστῷ here (A B D² Ψ Ï sa). Once ᾿Ιησοῦ got into the text, it would continue to be copied. There is however no easy explanation for the word lacking in so many witnesses. Thus the shorter reading appears to be original. NA²⁷ includes ᾿Ιησοῦ in brackets, indicating doubt as to its authenticity.

[15:52]  ³⁰ 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.

[1:5]  ³¹ sn Made rich refers to how God richly blessed the Corinthians with an abundance of spiritual gifts (cf. v. 7).

[1:5]  ³² sn Speech and knowledge refer to the spiritual gifts God had blessed them with (as v. 7 confirms). Paul will discuss certain abuses of their gifts in chapters 12-14, but he thanks God for their giftedness.

[3:16]  ³³ sn You are God’s temple refers here to the church, since the pronoun you is plural in the Greek text. (In 6:19 the same imagery is used in a different context to refer to the individual believer.)

[3:1]  ³⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[3:1]  ³⁵ tn Grk “fleshly [people]”; the Greek term here is σαρκινός (BDAG 914 s.v. 1).

[15:12]  ³⁶ tn Grk “that he has been raised from the dead.”

[15:29]  ³⁷ sn Many suggestions have been offered for the puzzling expression baptized for the dead. There are up to 200 different explanations for the passage; a summary is given by K. C. Thompson, “I Corinthians 15,29 and Baptism for the Dead,” Studia Evangelica 2.1 (TU 87), 647-59. The most likely interpretation is that some Corinthians had undergone baptism to bear witness to the faith of fellow believers who had died without experiencing that rite themselves. Paul’s reference to the practice here is neither a recommendation nor a condemnation. He simply uses it as evidence from the lives of the Corinthians themselves to bolster his larger argument, begun in 15:12, that resurrection from the dead is a present reality in Christ and a future reality for them. Whatever they may have proclaimed, the Corinthians’ actions demonstrated that they had hope for a bodily resurrection.

[1:2]  ³⁸ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[1:2]  ³⁹ tn Grk “theirs and ours.”

[7:20]  ⁴⁰ tn Grk “in the calling.” “Calling” in Paul is God’s work of drawing people to faith in Christ. As in 1:26, calling here stands by metonymy for a person’s circumstances when he becomes a Christian.

[5:1]  ⁴¹ 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.

[9:2]  ⁴² tn Grk “the seal.”

[9:8]  ⁴³ tn Or “only according to human authority”; Grk “saying these things according to men.”

[15:4]  ⁴⁴ tn Grk “he has been raised/is raised,” using a Greek tense that points to the present effect of the act of raising him. But in English idiom the temporal phrase “on the third day” requires a different translation of the verb.

[15:21]  ⁴⁵ tn Or “through a human being” (a reference to Adam).

[15:21]  ⁴⁶ tn Or “through a human being” (a reference to Jesus Christ).

[15:32]  ⁴⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[15:32]  ⁴⁸ sn An allusion to Isa 22:13; 56:12.

[1:30]  ⁴⁹ tn Grk “of him you are in Christ Jesus.”

[2:6]  ⁵⁰ tn In extrabiblical literature this word was applied to an initiate of a mystery religion (BDAG 995 s.v. τέλειος 3, gives numerous examples and states this was a technical term of the mystery religions). It could here refer to those who believed Paul’s message, the mystery of God (v. 1), and so be translated as “those who believe God’s message.”

[10:23]  ⁵¹ 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]  ⁵² 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]  ⁵³ 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.

[13:3]  ⁵⁴ 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.

[15:31]  ⁵⁵ tn Or, more literally, “I swear by the boasting in you.”

[15:31]  ⁵⁶ tc ‡ Although the witnesses for the shorter reading (Ì⁴⁶ D F G Ψ 075 0243 1739 1881 Ï) are not as strong as for the addition of ἀδελφοί (adelfoi, “brothers”) at this juncture (א A B K P 33 81 104 365 1175 2464 lat sy co), it is difficult to find a reason why scribes would either intentionally or unintentionally drop the address here. Thus, the shorter reading is slightly preferred.

[15:50]  ⁵⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[4:6]  ⁵⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.