1 Korintus 8:2

8:2 If someone thinks he knows something, he does not yet know to the degree that he needs to know.

1 Korintus 8:1

Food Sacrificed to Idols

8:1 With regard to food sacrificed to idols, we know that “we all have knowledge.” ¹  Knowledge puffs up, but love builds up.

1 Korintus 3:20

3:20 And again, “The Lord knows that the thoughts of the wise are futile.” ² 

1 Korintus 13:9

13:9 For we know in part, and we prophesy in part,

1 Korintus 7:16

7:16 For how do you know, wife, whether you will bring your husband to salvation? ³  Or how do you know, husband, whether you will bring your wife to salvation? ⁴ 

1 Korintus 6:3

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

1 Korintus 2:11

2:11 For who among men knows the things of a man except the man’s spirit within him? So too, no one knows the things of God except the Spirit of God.

1 Korintus 5:6

5:6 Your boasting is not good. Don’t you know that a little yeast ⁵  affects ⁶  the whole batch of dough?

1 Korintus 13:12

13:12 For now we see in a mirror indirectly, ⁷  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 2:2

2:2 For I decided to be concerned about nothing ⁸  among you except Jesus Christ, and him crucified.

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 8:4

8:4 With regard then to eating food sacrificed to idols, we know that “an idol in this world is nothing,” and that “there is no God but one.” ⁹ 

1 Korintus 6:2

6:2 Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you not competent to settle trivial suits?

1 Korintus 6:9

6:9 Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived! The sexually immoral, idolaters, adulterers, passive homosexual partners, ¹⁰  practicing homosexuals, ¹¹ 

1 Korintus 8:3

8:3 But if someone loves God, he ¹²  is known by God. ¹³ 

1 Korintus 1:5

1:5 For you were made rich ¹⁴  in every way in him, in all your speech and in every kind of knowledge ¹⁵  –

1 Korintus 3:16

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

1 Korintus 8:11

8:11 So by your knowledge the weak brother or sister, ¹⁷  for whom Christ died, is destroyed. ¹⁸ 

1 Korintus 12:8

12:8 For one person is given through the Spirit the message of wisdom, and another the message of knowledge according to the same Spirit,

1 Korintus 6:15

6:15 Do you not know that your bodies are members of Christ? Should I take the members of Christ and make them members of a prostitute? Never!

1 Korintus 2:12

2:12 Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given to us by God.

1 Korintus 6:16

6:16 Or do you not know that anyone who is united with ¹⁹  a prostitute is one body with her? ²⁰  For it is said, “The two will become one flesh.” ²¹ 

1 Korintus 9:13

9:13 Don’t you know that those who serve in the temple ²²  eat food from the temple, and those who serve at the altar receive a part of the offerings?

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, ²³  whom you have from God, and you are not your own?

1 Korintus 9:24

9:24 Do you not know that all the runners in a stadium compete, but only one receives the prize? So run to win.

1 Korintus 2:16

2:16 For who has known the mind of the Lord, so as to advise him? ²⁴  But we have the mind of Christ.

1 Korintus 13:2

13:2 And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing.

1 Korintus 1:16

1:16 (I also baptized the household of Stephanus. Otherwise, I do not remember whether I baptized anyone else.)

1 Korintus 2:8

2:8 None of the rulers of this age understood it. If they had known it, they would not have crucified the Lord of glory.

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 8:10

8:10 For if someone weak sees you who possess knowledge dining in an idol’s temple, will not his conscience be “strengthened” ²⁵  to eat food offered to idols?

1 Korintus 14:6

14:6 Now, brothers and sisters, ²⁶  if I come to you speaking in tongues, how will I help you unless I speak to you with a revelation or with knowledge or prophecy or teaching?

1 Korintus 4:19

4:19 But I will come to you soon, if the Lord is willing, and I will find out not only the talk of these arrogant people, but also their power.

1 Korintus 11:3

11:3 But I want you to know that Christ is the head of every man, and the man is the head of a woman, ²⁷  and God is the head of Christ.

1 Korintus 13:8

13:8 Love never ends. But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside.

1 Korintus 14:11

14:11 If then I do not know the meaning of a language, I will be a foreigner to the speaker and the speaker a foreigner to me.

1 Korintus 15:58

15:58 So then, dear brothers and sisters, ²⁸  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 4:4

4:4 For I am not aware of anything against myself, but I am not acquitted because of this. The one who judges me is the Lord.

1 Korintus 14:7

14:7 It is similar for lifeless things that make a sound, like a flute or harp. Unless they make a distinction in the notes, how can what is played on the flute or harp be understood?

1 Korintus 14:16

14:16 Otherwise, if you are praising God with your spirit, how can someone without the gift ²⁹  say “Amen” to your thanksgiving, since he does not know what you are saying?

1 Korintus 16:15

16:15 Now, brothers and sisters, ³⁰  you know about the household of Stephanus, that as the first converts ³¹  of Achaia, they devoted themselves to ministry for the saints. I urge you

1 Korintus 14:35

14:35 If they want to find out about something, they should ask their husbands at home, because it is disgraceful for a woman to speak in church. ³² 

1 Korintus 10:1

Learning from Israel’s Failures

10:1 For I do not want you to be unaware, ³³  brothers and sisters, ³⁴  that our fathers were all under the cloud and all passed through the sea,

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 14:18

14:18 I thank God that I speak in tongues more than all of you,

1 Korintus 15:34

15:34 Sober up as you should, and stop sinning! For some have no knowledge of God – I say this to your shame!

1 Korintus 10:28

10:28 But if someone says to you, “This is from a sacrifice,” do not eat, because of the one who told you and because of conscience ³⁵  –

1 Korintus 14:38

14:38 If someone does not recognize this, he is not recognized.

1 Korintus 12:1

Spiritual Gifts

12:1 With regard to spiritual gifts, ³⁶  brothers and sisters, ³⁷  I do not want you to be uninformed. ³⁸ 

1 Korintus 1:21

1:21 For since in the wisdom of God the world by its wisdom did not know God, God was pleased to save those who believe by the foolishness of preaching.

1 Korintus 1:11

1:11 For members of Chloe’s household have made it clear to me, my brothers and sisters, ³⁹  that there are quarrels ⁴⁰  among you.

1 Korintus 14:37

14:37 If anyone considers himself a prophet or spiritual person, he should acknowledge that what I write to you is the Lord’s command.

1 Korintus 14:8

14:8 If, for example, the trumpet makes an unclear sound, who will get ready for battle?

1 Korintus 2:13

2:13 And we speak about these things, not with words taught us by human wisdom, but with those taught by the Spirit, explaining spiritual things to spiritual people. ⁴¹ 

1 Korintus 14:28

14:28 But if there is no interpreter, he should be silent in the church. Let him speak to himself and to God.

1 Korintus 12:3

12:3 So I want you to understand that no one speaking by the Spirit of God says, “Jesus is cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit.

1 Korintus 10:22

10:22 Or are we trying to provoke the Lord to jealousy? Are we really stronger than he is? ⁴² 

1 Korintus 2:10

2:10 God has revealed these to us by the Spirit. For the Spirit searches all things, even the deep things of God.

1 Korintus 15:1

Christ’s Resurrection

15:1 Now I want to make clear for you, ⁴³  brothers and sisters, ⁴⁴  the gospel that I preached to you, that you received and on which you stand,

1 Korintus 4:1

The Apostles’ Ministry

4:1 One ⁴⁵  should think about us this way – as servants of Christ and stewards of the mysteries of God.

1 Korintus 4:18

4:18 Some have become arrogant, ⁴⁶  as if I were not coming to you.

1 Korintus 14:13-14

14:13 So then, one who speaks in a tongue should pray that he may interpret. 14:14 If ⁴⁷  I pray in a tongue, my spirit prays, but my mind is unproductive.

1 Korintus 14:36

14:36 Did the word of God begin with you, ⁴⁸  or did it come to you alone?

1 Korintus 2:14

2:14 The unbeliever ⁴⁹  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 12:10

12:10 to another performance of miracles, to another prophecy, and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues.

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 2:1

2:1 When I came ⁵⁰  to you, brothers and sisters, ⁵¹  I did not come with superior eloquence or wisdom as I proclaimed the testimony ⁵²  of God.

1 Korintus 2:7

2:7 Instead we speak the wisdom of God, hidden in a mystery, that God determined before the ages for our glory.

1 Korintus 5:7

5:7 Clean out the old yeast so that you may be a new batch of dough – you are, in fact, without yeast. For Christ, our Passover lamb, has been sacrificed.

1 Korintus 10:27

10:27 If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience.

1 Korintus 14:12

14:12 It is the same with you. Since you are eager for manifestations of the Spirit, ⁵³  seek to abound in order to strengthen the church.

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. ⁵⁴ 

1 Korintus 9:22

9:22 To the weak I became weak in order to gain the weak. I have become all things to all people, so that by all means I may save some.

1 Korintus 14:2

14:2 For the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit. ⁵⁵ 

1 Korintus 4:5

4:5 So then, do not judge anything before the time. Wait until the Lord comes. He will ⁵⁶  bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition ⁵⁷  from God.

1 Korintus 14:5

14:5 I wish you all spoke in tongues, but even more that you would prophesy. The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened.

1 Korintus 14:26

Church Order

14:26 What should you do then, brothers and sisters? ⁵⁸  When you come together, each one has a song, has a lesson, has a revelation, has a tongue, has an interpretation. Let all these things be done for the strengthening of the church.

[8:1]  ¹ sn “We all have knowledge.” Here and in v. 4 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12-13; 7:1; 10:23). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

[3:20]  ² sn A quotation from Ps 94:11.

[7:16]  ³ 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]  ⁴ tn Grk “will save your wife?” The meaning is obviously that the husband would be the human agent in leading his wife to salvation.

[5:6]  ⁵ sn In this passage (5:6-8) yeast represents the presence of evil within the church, specifically the immoral person described in 5:1-5 and mentioned again in 5:13.

[5:6]  ⁶ tn Grk “a little yeast leavens.”

[13:12]  ⁷ 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.

[2:2]  ⁸ tn Grk “to know nothing.”

[8:4]  ⁹ sn “An idol in this world is nothing” and “There is no God but one.” Here and in v. 1 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12-13; 7:1; 10:23). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

[6:9]  ¹⁰ tn This term is sometimes rendered “effeminate,” although in contemporary English usage such a translation could be taken to refer to demeanor rather than behavior. BDAG 613 s.v. μαλακός 2 has “pert. to being passive in a same-sex relationship, effeminate esp. of catamites, of men and boys who are sodomized by other males in such a relationship.” L&N 88.281 states, “the passive male partner in homosexual intercourse – ‘homosexual.’ …As in Greek, a number of other languages also have entirely distinct terms for the active and passive roles in homosexual intercourse.” See also the discussion in G. D. Fee, First Corinthians (NICNT), 243-44. A number of modern translations have adopted the phrase “male prostitutes” for μαλακοί in 1 Cor 6:9 (NIV, NRSV, NLT) but this could be misunderstood by the modern reader to mean “males who sell their services to women,” while the term in question appears, at least in context, to relate to homosexual activity between males. Furthermore, it is far from certain that prostitution as commonly understood (the selling of sexual favors) is specified here, as opposed to a consensual relationship. Thus the translation “passive homosexual partners” has been used here.

[6:9]  ¹¹ tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse – ‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner.” Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.

[8:3]  ¹² tn Grk “this one.”

[8:3]  ¹³ tn Grk “him”; in the translation the most likely referent (God) has been specified for clarity.

[1:5]  ¹⁴ sn Made rich refers to how God richly blessed the Corinthians with an abundance of spiritual gifts (cf. v. 7).

[1:5]  ¹⁵ 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]  ¹⁶ 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.)

[8:11]  ¹⁷ tn Grk “the one who is weak…the brother for whom Christ died,” but see note on the word “Christian” in 5:11.

[8:11]  ¹⁸ tn This may be an indirect middle, “destroys himself.”

[6:16]  ¹⁹ tn Or “is in relationship with.”

[6:16]  ²⁰ tn Grk “is one body,” implying the association “with her.”

[6:16]  ²¹ sn A quotation from Gen 2:24.

[9:13]  ²² tn Grk “working the sacred things.”

[6:19]  ²³ 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.

[2:16]  ²⁴ sn A quotation from Isa 40:13.

[8:10]  ²⁵ tn Or “built up”; This is the same word used in v. 1b. It is used ironically here: The weak person is “built up” to commit what he regards as sin.

[14:6]  ²⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[11:3]  ²⁷ tn Or “the husband is the head of his wife.” The same Greek words translated “man” and “woman” can mean, as determined by context, “husband” and “wife” respectively. Such an approach is followed by NAB, TEV, NRSV, and NLT (with some variations).

[15:58]  ²⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[14:16]  ²⁹ tn Grk “how can someone who fills the place of the unlearned say ‘Amen.’”

[16:15]  ³⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[16:15]  ³¹ tn Grk “firstfruits.”

[14:35]  ³² tc Some scholars have argued that vv. 34-35 should be excised from the text (principally G. D. Fee, First Corinthians [NICNT], 697-710; P. B. Payne, “Fuldensis, Sigla for Variants in Vaticanus, and 1 Cor 14.34-5,” NTS 41 [1995]: 240-262). This is because the Western witnesses (D F G ar b vg^ms Ambst) have these verses after v. 40, while the rest of the tradition retains them here. There are no mss that omit the verses. Why, then, would some scholars wish to excise the verses? Because they believe that this best explains how they could end up in two different locations, that is to say, that the verses got into the text by way of a very early gloss added in the margin. Most scribes put the gloss after v. 33; others, not knowing where they should go, put them at the end of the chapter. Fee points out that “Those who wish to maintain the authenticity of these verses must at least offer an adequate answer as to how this arrangement came into existence if Paul wrote them originally as our vv. 34-35” (First Corinthians [NICNT], 700). In a footnote he adds, “The point is that if it were already in the text after v. 33, there is no reason for a copyist to make such a radical transposition.” Although it is not our intention to interact with proponents of the shorter text in any detail here, a couple of points ought to be made. (1) Since these verses occur in all witnesses to 1 Corinthians, to argue that they are not original means that they must have crept into the text at the earliest stage of transmission. How early? Earlier than when the pericope adulterae (John 7:53-8:11) made its way into the text (late 2nd, early 3rd century?), earlier than the longer ending of Mark (16:9-20) was produced (early 2nd century?), and earlier than even “in Ephesus” was added to Eph 1:1 (upon reception of the letter by the first church to which it came, the church at Ephesus) – because in these other, similar places, the earliest witnesses do not add the words. This text thus stands as remarkable, unique. Indeed, since all the witnesses have the words, the evidence points to them as having been inserted into the original document. Who would have done such a thing? And, further, why would scribes have regarded it as original since it was obviously added in the margin? This leads to our second point. (2) Following a suggestion made by E. E. Ellis (“The Silenced Wives of Corinth (I Cor. 14:34-5),” New Testament Textual Criticism: Its Significance for Exegesis, 213-20 [the suggestion comes at the end of the article, almost as an afterthought]), it is likely that Paul himself added the words in the margin. Since it was so much material to add, Paul could have squelched any suspicions by indicating that the words were his (e.g., by adding his name or some other means [cf. 2 Thess 3:17]). This way no scribe would think that the material was inauthentic. (Incidentally, this is unlike the textual problem at Rom 5:1, for there only one letter was at stake; hence, scribes would easily have thought that the “text” reading was original. And Paul would hardly be expected to add his signature for one letter.) (3) What then is to account for the uniform Western tradition of having the verses at the end of the chapter? Our conjecture (and that is all it is) is that the scribe of the Western Vorlage could no longer read where the verses were to be added (any marginal arrows or other directional device could have been smudged), but, recognizing that this was part of the original text, felt compelled to put it somewhere. The least offensive place would have been at the end of the material on church conduct (end of chapter 14), before the instructions about the resurrection began. Although there were no chapter divisions in the earliest period of copying, scribes could still detect thought breaks (note the usage in the earliest papyri). (4) The very location of the verses in the Western tradition argues strongly that Paul both authored vv. 34-35 and that they were originally part of the margin of the text. Otherwise, one has a difficulty explaining why no scribe seemed to have hinted that these verses might be inauthentic (the scribal sigla of codex B, as noticed by Payne, can be interpreted otherwise than as an indication of inauthenticity [cf. J. E. Miller, “Some Observations on the Text-Critical Function of the Umlauts in Vaticanus, with Special Attention to 1 Corinthians 14.34-35,” JSNT 26 [2003]: 217-36.). There are apparently no mss that have an asterisk or obelisk in the margin. Yet in other places in the NT where scribes doubted the authenticity of the clauses before them, they often noted their protest with an asterisk or obelisk. We are thus compelled to regard the words as original, and as belonging where they are in the text above.

[10:1]  ³³ tn Grk “ignorant.”

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

[10:28]  ³⁵ tc The Byzantine texttype and a few other witnesses (H^c Ψ Ï) essentially duplicate v. 26 at the end of this verse (with γάρ [gar, “for”] in second instead of third position), which itself is a quotation from Ps 24:1 (23:1 LXX). Not only is there a vast number of early, important, and diverse witnesses that lack this extra material (א A B C* D F G H* P 33 81 365 630 1175 1739 1881 2464 latt co), but the quotation seems out of place at this point in the discourse for Paul is here discussing reasons not to partake of food that has been sacrificed to idols. Perhaps scribes felt that since food is from the Lord, to eat meat sacrificed to idols contradicts that belief. Either way, the better witnesses lack the clause which, had it been authentic to v. 28, would have not occasioned such a widespread excision. The evidence is thus compelling for the shorter reading.

[12:1]  ³⁶ tn Grk “spiritual things.”

[12:1]  ³⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[12:1]  ³⁸ tn Grk “ignorant.”

[1:11]  ³⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[1:11]  ⁴⁰ tn Or “rivalries, disputes.”

[2:13]  ⁴¹ tn Or “combining spiritual things with spiritual words” (i.e., words the Spirit gives, as just described).

[10:22]  ⁴² tn The question in Greek expects a negative answer (“We are not stronger than he is, are we?”).

[15:1]  ⁴³ tn Grk “Now I make known to you.”

[15:1]  ⁴⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[4:1]  ⁴⁵ tn Here ἄνθρωπος (anqrwpo") is both indefinite and general, “one”; “a person” (BDAG 81 s.v. 4.a.γ).

[4:18]  ⁴⁶ tn Grk “puffed up”; “inflated.”

[14:14]  ⁴⁷ tc ‡ Most witnesses, including some important ones (א A D^s Ψ 048 Ï lat sy bo), have γάρ (gar, “for”) here, while an equally impressive array of witnesses lack the conjunction (Ì⁴⁶ B F G 0243 1739 1881 sa). This conjunction was frequently added by scribes in epistolary literature as a clarifying word, making the connection with the preceding more explicit. As such, it has the earmarks of being a motivated reading and thus should be rejected. NA²⁷ places the word in brackets, indicating doubts as to its authenticity.

[14:36]  ⁴⁸ tn Grk “Did the word of God go out from you.”

[2:14]  ⁴⁹ 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.”

[2:1]  ⁵⁰ 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]  ⁵¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[2:1]  ⁵² 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.

[14:12]  ⁵³ tn Grk “eager for spirits.” The plural is probably a shorthand for the Spirit’s gifts, especially in this context, tongues.

[8:6]  ⁵⁴ tn Grk “through whom [are] all things and we [are] through him.”

[14:2]  ⁵⁵ tn Or “with the spirit”; cf. vv. 14-16.

[4:5]  ⁵⁶ tn Grk “time, until the Lord comes, who will bring to light.”

[4:5]  ⁵⁷ tn Or “praise.”

[14:26]  ⁵⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.