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 4:18

4:18 Some have become arrogant, ¹  as if I were not coming to you.

1 Korintus 4:7

4:7 For who concedes you any superiority? What do you have that you did not receive? And if you received it, why do you boast as though you did not?

1 Korintus 7:29

7:29 And I say this, brothers and sisters: ²  The time is short. So then those who have wives should be as those who have none,

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 5:3

5:3 For even though I am absent physically, ³  I am present in spirit. And I have already judged the one who did this, just as though I were present. ⁴ 

1 Korintus 3:15

3:15 If someone’s work is burned up, he will suffer loss. ⁵  He himself will be saved, but only as through fire.

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 6:17

6:17 But the one united with ⁶  the Lord is one spirit with him. ⁷ 

1 Korintus 11:5

11:5 But any woman who prays or prophesies with her head uncovered disgraces her head, for it is one and the same thing as having a shaved head.

1 Korintus 10:15

10:15 I am speaking to thoughtful people. Consider what I say.

1 Korintus 15:8

15:8 Last of all, as though to one born at the wrong time, ⁸  he appeared to me also.

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 3:1

Immaturity and Self-deception

3:1 So, brothers and sisters, ⁹  I could not speak to you as spiritual people, but instead as people of the flesh, ¹⁰  as infants in Christ.

1 Korintus 6:16

6:16 Or do you not know that anyone who is united with ¹¹  a prostitute is one body with her? ¹²  For it is said, “The two will become one flesh.” ¹³ 

1 Korintus 4:8-9

4:8 Already you are satisfied! Already you are rich! You have become kings without us! I wish you had become kings so that we could reign with you! 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 13:12

13:12 For now we see in a mirror indirectly, ¹⁴  but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known.

1 Korintus 15:32

15:32 If from a human point of view I fought with wild beasts at Ephesus, ¹⁵  what did it benefit me? If the dead are not raised, let us eat and drink, for tomorrow we die. ¹⁶ 

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) ¹⁷  to gain those under the law.

[4:18]  ¹ tn Grk “puffed up”; “inflated.”

[7:29]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[5:3]  ³ tn Grk “in body.”

[5:3]  ⁴ tn Verse 3 is one sentence in Greek (“For – even though I am absent in body, yet present in spirit – I have already judged the one who did this, as though I were present”) that has been broken up due to English stylistic considerations.

[3:15]  ⁵ tn The translation “[will] be punished” is given here by BDAG 428 s.v. ζημιόω 2. But the next clause says “he will be delivered” and so “suffering loss” is more likely to refer to the destruction of the “work” by fire or the loss of the reward that could have been gained.

[6:17]  ⁶ tn Grk “in relationship with.”

[6:17]  ⁷ tn Grk “is one spirit,” implying the association “with him.”

[15:8]  ⁸ sn One born at the wrong time. The Greek word used here (ἔκτρωμα, ektrwma) refers to a premature birth, a miscarriage, or an aborted child. Paul uses it as a powerful figure of the unexpected, abnormal nature of his apostolic call.

[3:1]  ⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[3:1]  ¹⁰ tn Grk “fleshly [people]”; the Greek term here is σαρκινός (BDAG 914 s.v. 1).

[6:16]  ¹¹ tn Or “is in relationship with.”

[6:16]  ¹² tn Grk “is one body,” implying the association “with her.”

[6:16]  ¹³ sn A quotation from Gen 2:24.

[13:12]  ¹⁴ tn Grk “we are seeing through [= using] a mirror by means of a dark image.” Corinth was well known in the ancient world for producing some of the finest bronze mirrors available. Paul’s point in this analogy, then, is not that our current understanding and relationship with God is distorted (as if the mirror reflected poorly), but rather that it is “indirect,” (i.e., the nature of looking in a mirror) compared to the relationship we will enjoy with him in the future when we see him “face to face” (cf. G. D. Fee, First Corinthians [NICNT], 648). The word “indirectly” translates the Greek phrase ἐν αἰνίγματι (ejn ainigmati, “in an obscure image”) which itself may reflect an allusion to Num 12:8 (LXX οὐ δι᾿ αἰνιγμάτων), where God says that he speaks to Moses “mouth to mouth [= face to face]…and not in dark figures [of speech].” Though this allusion to the OT is not explicitly developed here, it probably did not go unnoticed by the Corinthians who were apparently familiar with OT traditions about Moses (cf. 1 Cor 10:2). Indeed, in 2 Cor 3:13-18 Paul had recourse with the Corinthians to contrast Moses’ ministry under the old covenant with the hope afforded through apostolic ministry and the new covenant. Further, it is in this context, specifically in 2 Cor 3:18, that the apostle invokes the use of the mirror analogy again in order to unfold the nature of the Christian’s progressive transformation by the Spirit.

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

[15:32]  ¹⁶ sn An allusion to Isa 22:13; 56:12.

[9:20]  ¹⁷ 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.