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. 1:19 For it is written, “I will destroy the wisdom of the wise, and I will thwart the cleverness of the intelligent.” 8 1:20 Where is the wise man? Where is the expert in the Mosaic law? 9 Where is the debater of this age? Has God not made the wisdom of the world foolish? 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. 1:22 For Jews demand miraculous signs and Greeks ask for wisdom, 1:23 but we preach about a crucified Christ, 10 a stumbling block to Jews and foolishness to Gentiles. 1:24 But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God. 1:25 For the foolishness of God is wiser than human wisdom, 11 and the weakness of God is stronger than human strength. 12
1:26 Think about the circumstances of your call, 13 brothers and sisters. 14 Not many were wise by human standards, 15 not many were powerful, not many were born to a privileged position. 16 1:27 But God chose what the world thinks foolish to shame the wise, and God chose what the world thinks weak to shame the strong. 1:28 God chose 17 what is low and despised in the world, what is regarded as nothing, to set aside what is regarded as something, 1:29 so that no one can boast in his presence. 1:30 He is the reason you have a relationship with Christ Jesus, 18 who became for us wisdom from God, and righteousness and sanctification and redemption, 1:31 so that, as it is written, “Let the one who boasts, boast in the Lord.” 19
2:1 When I came 20 to you, brothers and sisters, 21 I did not come with superior eloquence or wisdom as I proclaimed the testimony 22 of God. 2:2 For I decided to be concerned about nothing 23 among you except Jesus Christ, and him crucified. 2:3 And I was with you in weakness and in fear and with much trembling. 2:4 My conversation and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit and of power, 2:5 so that your faith would not be based on human wisdom but on the power of God.
2:6 Now we do speak wisdom among the mature, 24 but not a wisdom of this age or of the rulers of this age, who are perishing. 2:7 Instead we speak the wisdom of God, hidden in a mystery, that God determined before the ages for our glory. 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. 2:9 But just as it is written, “Things that no eye has seen, or ear heard, or mind imagined, 25 are the things God has prepared for those who love him.” 26 2:10 God has revealed these to us by the Spirit. For the Spirit searches all things, even the deep things of God. 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. 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. 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. 27 2:14 The unbeliever 28 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. 2:15 The one who is spiritual discerns 29 all things, yet he himself is understood 30 by no one. 2:16 For who has known the mind of the Lord, so as to advise him? 31 But we have the mind of Christ.
3:1 So, brothers and sisters, 32 I could not speak to you as spiritual people, but instead as people of the flesh, 33 as infants in Christ. 3:2 I fed you milk, 34 not solid food, for you were not yet ready. In fact, you are still not ready, 3:3 for you are still influenced by the flesh. 35 For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people? 36 3:4 For whenever someone says, “I am with Paul,” or “I am with Apollos,” are you not merely human? 37
3:5 What is Apollos, really? Or what is Paul? Servants through whom you came to believe, and each of us in the ministry the Lord gave us. 38 3:6 I planted, 39 Apollos watered, but God caused it to grow. 3:7 So neither the one who plants counts for anything, 40 nor the one who waters, but God who causes the growth. 3:8 The one who plants and the one who waters work as one, 41 but each will receive his reward according to his work. 3:9 We are coworkers belonging to God. 42 You are God’s field, God’s building. 3:10 According to the grace of God given to me, like a skilled master-builder I laid a foundation, but someone else builds on it. And each one must be careful how he builds. 3:11 For no one can lay any foundation other than what is being laid, which is Jesus Christ. 3:12 If anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw, 43 3:13 each builder’s 44 work will be plainly seen, for the Day 45 will make it clear, because it will be revealed by fire. And the fire 46 will test what kind of work each has done. 3:14 If what someone has built survives, he will receive a reward. 3:15 If someone’s work is burned up, he will suffer loss. 47 He himself will be saved, but only as through fire.
3:16 Do you not know that you are God’s temple 48 and that God’s Spirit lives in you? 3:17 If someone destroys God’s temple, God will destroy him. For God’s temple is holy, which is what you are.
3:18 Guard against self-deception, each of you. 49 If someone among you thinks he is wise in this age, let him become foolish so that he can become wise. 3:19 For the wisdom of this age is foolishness with God. As it is written, “He catches the wise in their craftiness.” 50 3:20 And again, “The Lord knows that the thoughts of the wise are futile.” 51 3:21 So then, no more boasting about mere mortals! 52 For everything belongs to you, 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, 3:23 and you belong to Christ, and Christ belongs to God.
4:1 One 53 should think about us this way – as servants of Christ and stewards of the mysteries of God. 4:2 Now what is sought in stewards is that one be found faithful. 4:3 So for me, it is a minor matter that I am judged by you or by any human court. In fact, I do not even judge myself. 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. 4:5 So then, do not judge anything before the time. Wait until the Lord comes. He will 54 bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition 55 from God.
4:6 I have applied these things to myself and Apollos because of you, brothers and sisters, 56 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. 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? 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. 4:10 We are fools for Christ, but you are wise in Christ! We are weak, but you are strong! You are distinguished, we are dishonored! 4:11 To the present hour we are hungry and thirsty, poorly clothed, brutally treated, and without a roof over our heads. 4:12 We do hard work, toiling with our own hands. When we are verbally abused, we respond with a blessing, when persecuted, we endure, 4:13 when people lie about us, we answer in a friendly manner. We are the world’s dirt and scum, even now.
4:14 I am not writing these things to shame you, but to correct you as my dear children. 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. 4:16 I encourage you, then, be imitators of me. 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, 57 as I teach them everywhere in every church. 4:18 Some have become arrogant, 58 as if I were not coming to you. 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. 4:20 For the kingdom of God is demonstrated not in idle talk but with power. 4:21 What do you want? Shall I come to you with a rod of discipline 59 or with love and a spirit of gentleness?
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 60 his father’s wife. 5:2 And you are proud! 61 Shouldn’t you have been deeply sorrowful instead and removed the one who did this 62 from among you? 5:3 For even though I am absent physically, 63 I am present in spirit. And I have already judged the one who did this, just as though I were present. 64 5:4 When you gather together in the name of our Lord Jesus, 65 and I am with you in spirit, 66 along with the power of our Lord Jesus, 5:5 turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved 67 in the day of the Lord. 68
5:6 Your boasting is not good. Don’t you know that a little yeast 69 affects 70 the whole batch of dough? 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. 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. 71
5:9 I wrote you in my letter not to associate with sexually immoral people. 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. 5:11 But now I am writing to you not to associate with anyone who calls himself a Christian 72 who is sexually immoral, or greedy, or an idolater, or verbally abusive, 73 or a drunkard, or a swindler. Do not even eat with such a person. 5:12 For what do I have to do with judging those outside? Are you not to judge those inside? 5:13 But God will judge those outside. Remove the evil person from among you. 74
6:1 When any of you has a legal dispute with another, does he dare go to court before the unrighteous rather than before the saints? 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? 6:3 Do you not know that we will judge angels? Why not ordinary matters! 6:4 So if you have ordinary lawsuits, do you appoint as judges those who have no standing in the church? 75 6:5 I say this to your shame! Is there no one among you wise enough to settle disputes between fellow Christians? 76 6:6 Instead, does a Christian sue a Christian, 77 and do this before unbelievers? 6:7 The fact that you have lawsuits among yourselves demonstrates that you have already been defeated. Why not rather be wronged? Why not rather be cheated? 6:8 But you yourselves wrong and cheat, and you do this to your brothers and sisters! 78
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, 79 practicing homosexuals, 80 6:10 thieves, the greedy, drunkards, the verbally abusive, 81 and swindlers will not inherit the kingdom of God. 6:11 Some of you once lived this way. 82 But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ 83 and by the Spirit of our God.
6:12 “All things are lawful for me” 84 – but not everything is beneficial. “All things are lawful for me” – but I will not be controlled by anything. 6:13 “Food is for the stomach and the stomach is for food, but God will do away with both.” 85 The body is not for sexual immorality, but for the Lord, and the Lord for the body. 6:14 Now God indeed raised the Lord and he will raise us by his power. 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! 6:16 Or do you not know that anyone who is united with 86 a prostitute is one body with her? 87 For it is said, “The two will become one flesh.” 88 6:17 But the one united with 89 the Lord is one spirit with him. 90 6:18 Flee sexual immorality! “Every sin a person commits is outside of the body” 91 – but the immoral person sins against his own body. 6:19 Or do you not know that your body is the temple of the Holy Spirit who is in you, 92 whom you have from God, and you are not your own? 6:20 For you were bought at a price. Therefore glorify God with your body.
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.” 93 7:2 But because of immoralities, each man should have relations with 94 his own wife and each woman with 95 her own husband. 7:3 A husband should give to his wife her sexual rights, 96 and likewise a wife to her husband. 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. 7:5 Do not deprive each other, except by mutual agreement for a specified time, so that you may devote yourselves to prayer. 97 Then resume your relationship, 98 so that Satan may not tempt you because of your lack of self-control. 7:6 I say this as a concession, not as a command. 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. 7:9 But if they do not have self-control, let them get married. For it is better to marry than to burn with sexual desire. 99
7:10 To the married I give this command – not I, but the Lord 100 – a wife should not divorce a husband 7:11 (but if she does, let her remain unmarried, or be reconciled to her husband), and a husband should not divorce his wife.
7:12 To the rest I say – I, not the Lord 101 – if a brother has a wife who is not a believer and she is happy to live with him, he should not divorce her. 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. 7:14 For the unbelieving husband is sanctified because of the wife, and the unbelieving wife because of her husband. 102 Otherwise your children are unclean, but now they are holy. 7:15 But if the unbeliever wants a divorce, let it take place. In these circumstances the brother or sister is not bound. 103 God has called you in peace. 7:16 For how do you know, wife, whether you will bring your husband to salvation? 104 Or how do you know, husband, whether you will bring your wife to salvation? 105
7:17 Nevertheless, 106 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. 7:18 Was anyone called after he had been circumcised? He should not try to undo his circumcision. 107 Was anyone called who is uncircumcised? He should not get circumcised. 7:19 Circumcision is nothing and uncircumcision is nothing. Instead, keeping God’s commandments is what counts. 7:20 Let each one remain in that situation in life 108 in which he was called. 7:21 Were you called as a slave? 109 Do not worry about it. But if indeed you are able to be free, make the most of the opportunity. 7:22 For the one who was called in the Lord as a slave is the Lord’s freedman. In the same way, the one who was called as a free person is Christ’s slave. 7:23 You were bought with a price. Do not become slaves of men. 7:24 In whatever situation someone was called, brothers and sisters, 110 let him remain in it with God.
7:25 With regard to the question about people who have never married, 111 I have no command from the Lord, but I give my opinion as one shown mercy by the Lord to be trustworthy. 7:26 Because of the impending crisis I think it best for you to remain as you are. 7:27 The one bound to a wife should not seek divorce. The one released from a wife should not seek marriage. 112 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, 113 and I am trying to spare you such problems. 114 7:29 And I say this, brothers and sisters: 115 The time is short. So then those who have wives should be as those who have none, 7:30 those with tears like those not weeping, those who rejoice like those not rejoicing, those who buy like those without possessions, 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.
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. 7:33 But a married man is concerned about the things of the world, how to please his wife, 7:34 and he is divided. An unmarried woman 116 or a virgin 117 is concerned about the things of the Lord, to be holy both in body and spirit. But a married woman is concerned about the things of the world, how to please her husband. 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.
7:36 If anyone thinks he is acting inappropriately toward his virgin, 118 if she is past the bloom of youth 119 and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 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. 7:38 So then, the one who marries 120 his own virgin does well, but the one who does not, does better. 121
7:39 A wife is bound as long as her husband is living. But if her husband dies, 122 she is free to marry anyone she wishes (only someone in the Lord). 7:40 But in my opinion, she will be happier if she remains as she is – and I think that I too have the Spirit of God!
8:1 With regard to food sacrificed to idols, we know that “we all have knowledge.” 123 Knowledge puffs up, but love builds up. 8:2 If someone thinks he knows something, he does not yet know to the degree that he needs to know. 8:3 But if someone loves God, he 124 is known by God. 125
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.” 126 8:5 If after all there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), 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. 127
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. 8:8 Now food will not bring us close to God. We are no worse if we do not eat and no better if we do. 8:9 But be careful that this liberty of yours does not become a hindrance to the weak. 8:10 For if someone weak sees you who possess knowledge dining in an idol’s temple, will not his conscience be “strengthened” 128 to eat food offered to idols? 8:11 So by your knowledge the weak brother or sister, 129 for whom Christ died, is destroyed. 130 8:12 If you sin against your brothers or sisters 131 in this way and wound their weak conscience, you sin against Christ. 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 132 to sin.
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? 9:2 If I am not an apostle to others, at least I am to you, for you are the confirming sign 133 of my apostleship in the Lord. 9:3 This is my defense to those who examine me. 9:4 Do we not have the right to financial support? 134 9:5 Do we not have the right to the company of a believing wife, like the other apostles and the Lord’s brothers and Cephas? 9:6 Or do only Barnabas and I lack the right not to work? 9:7 Who ever serves in the army at his own expense? Who plants a vineyard and does not eat its fruit? Who tends a flock and does not consume its milk? 9:8 Am I saying these things only on the basis of common sense, 135 or does the law not say this as well? 9:9 For it is written in the law of Moses, “Do not muzzle an ox while it is treading out the grain.” 136 God is not concerned here about oxen, is he? 9:10 Or is he not surely speaking for our benefit? It was written for us, because the one plowing and threshing ought to work in hope of enjoying the harvest. 9:11 If we sowed spiritual blessings among you, is it too much to reap material things from you? 9:12 If others receive this right from you, are we not more deserving?
But we have not made use of this right. Instead we endure everything so that we may not be a hindrance to the gospel of Christ. 9:13 Don’t you know that those who serve in the temple 137 eat food from the temple, and those who serve at the altar receive a part of the offerings? 9:14 In the same way the Lord commanded those who proclaim the gospel to receive their living by the gospel. 9:15 But I have not used any of these rights. And I am not writing these things so that something will be done for me. 138 In fact, it would be better for me to die than – no one will deprive me of my reason for boasting! 139 9:16 For if I preach the gospel, I have no reason for boasting, because I am compelled to do this. Woe to me if I do not preach the gospel! 9:17 For if I do this voluntarily, I have a reward. But if I do it unwillingly, I am entrusted with a responsibility. 9:18 What then is my reward? That when I preach the gospel I may offer the gospel free of charge, and so not make full use of my rights in the gospel.
9:19 For since I am free from all I can make myself a slave to all, in order to gain even more people. 140 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) 141 to gain those under the law. 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. 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.
9:23 I do all these things because of the gospel, so that I can be a participant in it.
9:24 Do you not know that all the runners in a stadium compete, but only one receives the prize? So run to win. 9:25 Each competitor must exercise self-control in everything. They do it to receive a perishable crown, but we an imperishable one.
9:26 So I do not run uncertainly or box like one who hits only air. 9:27 Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified.
10:1 For I do not want you to be unaware, 142 brothers and sisters, 143 that our fathers were all under the cloud and all passed through the sea, 10:2 and all were baptized 144 into Moses in the cloud and in the sea, 10:3 and all ate the same spiritual food, 10:4 and all drank the same spiritual drink. For they were all drinking from the spiritual rock that followed them, and the rock was Christ. 10:5 But God was not pleased with most of them, for they were cut down in the wilderness. 10:6 These things happened as examples for us, so that we will not crave evil things as they did. 10:7 So do not be idolaters, as some of them were. As it is written, “The people sat down to eat and drink and rose up to play.” 145 10:8 And let us not be immoral, as some of them were, and twenty-three thousand died in a single day. 146 10:9 And let us not put Christ 147 to the test, as some of them did, and were destroyed by snakes. 148 10:10 And do not complain, as some of them did, and were killed by the destroying angel. 149 10:11 These things happened to them as examples and were written for our instruction, on whom the ends of the ages have come. 10:12 So let the one who thinks he is standing be careful that he does not fall. 10:13 No trial has overtaken you that is not faced by others. 150 And God is faithful: He 151 will not let you be tried beyond what you are able to bear, 152 but with the trial will also provide a way out so that you may be able to endure it.
10:14 So then, my dear friends, flee from idolatry. 10:15 I am speaking to thoughtful people. Consider what I say. 10:16 Is not the cup of blessing that we bless a sharing in the blood of Christ? Is not the bread that we break a sharing in the body of Christ? 10:17 Because there is one bread, we who are many are one body, for we all share the one bread. 10:18 Look at the people of Israel. 153 Are not those who eat the sacrifices partners in the altar? 10:19 Am I saying that idols or food sacrificed to them amount to anything? 10:20 No, I mean that what the pagans sacrifice 154 is to demons and not to God. I do not want you to be partners with demons. 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. 10:22 Or are we trying to provoke the Lord to jealousy? Are we really stronger than he is? 155
10:23 “Everything is lawful,” but not everything is beneficial. “Everything is lawful,” 156 but not everything builds others up. 157 10:24 Do not seek your own good, but the good of the other person. 10:25 Eat anything that is sold in the marketplace without questions of conscience, 10:26 for the earth and its abundance are the Lord’s. 158 10:27 If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience. 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 159 – 10:29 I do not mean yours but the other person’s. For why is my freedom being judged by another’s conscience? 10:30 If I partake with thankfulness, why am I blamed for the food 160 that I give thanks for? 10:31 So whether you eat or drink, or whatever you do, do everything for the glory of God. 10:32 Do not give offense to Jews or Greeks or to the church of God, 10:33 just as I also try to please everyone in all things. I do not seek my own benefit, but the benefit 161 of many, so that they may be saved. 11:1 Be imitators of me, just as I also am of Christ.
11:2 I praise you 162 because you remember me in everything and maintain the traditions just as I passed them on to you. 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, 163 and God is the head of Christ. 11:4 Any man who prays or prophesies with his head covered disgraces his head. 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. 11:6 For if a woman will not cover her head, she should cut off her hair. But if it is disgraceful for a woman to have her hair cut off or her head shaved, she should cover her head. 11:7 For a man should not have his head covered, since he is the image and glory of God. But the woman is the glory of the man. 11:8 For man did not come from woman, but woman from man. 11:9 Neither was man created for the sake of woman, but woman for man. 11:10 For this reason a woman should have a symbol of authority 164 on her head, because of the angels. 165 11:11 In any case, in the Lord woman is not independent of man, nor is man independent of woman. 11:12 For just as woman came from man, so man comes through woman. But all things come from God. 11:13 Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? 11:14 Does not nature 166 itself teach you that if a man has long hair, it is a disgrace for him, 11:15 but if a woman has long hair, it is her glory? For her hair is given to her for a covering. 167 11:16 If anyone intends to quarrel about this, we have no other practice, nor do the churches of God.
11:17 Now in giving the following instruction I do not praise you, because you come together not for the better but for the worse. 11:18 For in the first place, when you come together as a church I hear there are divisions among you, and in part I believe it. 11:19 For there must in fact be divisions among you, so that those of you who are approved may be evident. 168 11:20 Now when you come together at the same place, you are not really eating the Lord’s Supper. 11:21 For when it is time to eat, everyone proceeds with his own supper. One is hungry and another becomes drunk. 11:22 Do you not have houses so that you can eat and drink? Or are you trying to show contempt for the church of God by shaming those who have nothing? What should I say to you? Should I praise you? I will not praise you for this!
11:23 For I received from the Lord what I also passed on to you, that the Lord Jesus on the night in which he was betrayed took bread, 11:24 and after he had given thanks he broke it and said, “This is my body, which is for you. Do this in remembrance of me.” 11:25 In the same way, he also took the cup after supper, saying, “This cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me.” 11:26 For every time you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.
11:27 For this reason, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 11:28 A person should examine himself first, 169 and in this way 170 let him eat the bread and drink of the cup. 11:29 For the one who eats and drinks without careful regard 171 for the body eats and drinks judgment against himself. 11:30 That is why many of you are weak and sick, and quite a few are dead. 172 11:31 But if we examined ourselves, we would not be judged. 11:32 But when we are judged by the Lord, we are disciplined so that we may not be condemned with the world. 11:33 So then, my brothers and sisters, 173 when you come together to eat, wait for one another. 11:34 If anyone is hungry, let him eat at home, so that when you assemble it does not lead to judgment. I will give directions about other matters when I come.
12:1 With regard to spiritual gifts, 174 brothers and sisters, 175 I do not want you to be uninformed. 176 12:2 You know that when you were pagans you were often led astray by speechless idols, however you were led. 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.
12:4 Now there are different gifts, but the same Spirit. 12:5 And there are different ministries, but the same Lord. 12:6 And there are different results, but the same God who produces all of them in everyone. 12:7 To each person the manifestation of the Spirit is given for the benefit of all. 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, 12:9 to another faith by the same Spirit, and to another gifts of healing by the one Spirit, 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. 12:11 It is one and the same Spirit, distributing as he decides to each person, who produces all these things.
12:12 For just as the body is one and yet has many members, and all the members of the body – though many – are one body, so too is Christ. 12:13 For in one Spirit we were all baptized into one body. Whether Jews or Greeks or slaves 177 or free, we were all made to drink of the one Spirit. 12:14 For in fact the body is not a single member, but many. 12:15 If the foot says, “Since I am not a hand, I am not part of the body,” it does not lose its membership in the body because of that. 12:16 And if the ear says, “Since I am not an eye, I am not part of the body,” it does not lose its membership in the body because of that. 12:17 If the whole body were an eye, what part would do the hearing? If the whole were an ear, what part would exercise the sense of smell? 12:18 But as a matter of fact, God has placed each of the members in the body just as he decided. 12:19 If they were all the same member, where would the body be? 12:20 So now there are many members, but one body. 12:21 The eye cannot say to the hand, “I do not need you,” nor in turn can the head say to the foot, “I do not need you.” 12:22 On the contrary, those members that seem to be weaker are essential, 12:23 and those members we consider less honorable we clothe with greater honor, and our unpresentable members are clothed with dignity, 178 12:24 but our presentable members do not need this. Instead, God has blended together the body, giving greater honor to the lesser member, 12:25 so that there may be no division in the body, but the members may have mutual concern for one another. 12:26 If one member suffers, everyone suffers with it. If a 179 member is honored, all rejoice with it.
12:27 Now you are Christ’s body, and each of you is a member of it. 12:28 And God has placed in the church first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues. 12:29 Not all are apostles, are they? Not all are prophets, are they? Not all are teachers, are they? Not all perform miracles, do they? 12:30 Not all have gifts of healing, do they? Not all speak in tongues, do they? Not all interpret, do they? 180 12:31 But you should be eager for the greater gifts.
And now I will show you a way that is beyond comparison. 181
13:1 If I speak in the tongues of men and of angels, but I do not have love, I am a noisy gong or a clanging cymbal. 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. 13:3 If I give away everything I own, and if I give over my body in order to boast, 182 but do not have love, I receive no benefit.
13:4 Love is patient, love is kind, it is not envious. Love does not brag, it is not puffed up. 13:5 It is not rude, it is not self-serving, it is not easily angered or resentful. 13:6 It is not glad about injustice, but rejoices in the truth. 13:7 It bears all things, believes all things, hopes all things, endures all things.
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. 13:9 For we know in part, and we prophesy in part, 13:10 but when what is perfect 183 comes, the partial will be set aside. 13:11 When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But when I became an adult, 184 I set aside childish ways. 13:12 For now we see in a mirror indirectly, 185 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. 13:13 And now these three remain: faith, hope, and love. But the greatest of these is love.
14:1 Pursue love and be eager for the spiritual gifts, especially that you may prophesy. 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. 186 14:3 But the one who prophesies speaks to people for their strengthening, 187 encouragement, and consolation. 14:4 The one who speaks in a tongue builds himself up, 188 but the one who prophesies builds up the church. 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.
14:6 Now, brothers and sisters, 189 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? 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? 14:8 If, for example, the trumpet makes an unclear sound, who will get ready for battle? 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. 14:10 There are probably many kinds of languages in the world, and none is without meaning. 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. 14:12 It is the same with you. Since you are eager for manifestations of the Spirit, 190 seek to abound in order to strengthen the church.
14:13 So then, one who speaks in a tongue should pray that he may interpret. 14:14 If 191 I pray in a tongue, my spirit prays, but my mind is unproductive. 14:15 What should I do? 192 I will pray with my spirit, but I will also pray with my mind. I will sing praises with my spirit, but I will also sing praises with my mind. 14:16 Otherwise, if you are praising God with your spirit, how can someone without the gift 193 say “Amen” to your thanksgiving, since he does not know what you are saying? 14:17 For you are certainly giving thanks well, but the other person is not strengthened. 14:18 I thank God that I speak in tongues more than all of you, 14:19 but in the church I want to speak five words with my mind to instruct others, rather than ten thousand words in a tongue.
14:20 Brothers and sisters, 194 do not be children in your thinking. Instead, be infants in evil, but in your thinking be mature. 14:21 It is written in the law: “By people with strange tongues and by the lips of strangers I will speak to this people, yet not even in this way will they listen to me,” 195 says the Lord. 14:22 So then, tongues are a sign not for believers but for unbelievers. Prophecy, however, is not for unbelievers but for believers. 14:23 So if the whole church comes together and all speak in tongues, and unbelievers or uninformed people enter, will they not say that you have lost your minds? 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. 14:25 The secrets of his heart are disclosed, and in this way he will fall down with his face to the ground and worship God, declaring, “God is really among you.”
14:26 What should you do then, brothers and sisters? 196 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. 14:27 If someone speaks in a tongue, it should be two, or at the most three, one after the other, and someone must interpret. 14:28 But if there is no interpreter, he should be silent in the church. Let him speak to himself and to God. 14:29 Two or three prophets should speak and the others should evaluate what is said. 14:30 And if someone sitting down receives a revelation, the person who is speaking should conclude. 14:31 For you can all prophesy one after another, so all can learn and be encouraged. 14:32 Indeed, the spirits of the prophets are subject to the prophets, 14:33 for God is not characterized by disorder but by peace.
As in all the churches of the saints, 197 14:34 the women 198 should be silent in the churches, for they are not permitted to speak. 199 Rather, let them be in submission, as in fact the law says. 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. 200 14:36 Did the word of God begin with you, 201 or did it come to you alone?
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. 14:38 If someone does not recognize this, he is not recognized. 14:39 So then, brothers and sisters, 202 be eager to prophesy, and do not forbid anyone from speaking in tongues. 203 14:40 And do everything in a decent and orderly manner.
15:1 Now I want to make clear for you, 204 brothers and sisters, 205 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. 15:3 For I passed on to you as of first importance 206 what I also received – that Christ died for our sins according to the scriptures, 15:4 and that he was buried, and that he was raised 207 on the third day according to the scriptures, 15:5 and that he appeared to Cephas, then to the twelve. 15:6 Then he appeared to more than five hundred of the brothers and sisters 208 at one time, most of whom are still alive, 209 though some have fallen asleep. 210 15:7 Then he appeared to James, then to all the apostles. 15:8 Last of all, as though to one born at the wrong time, 211 he appeared to me also. 15:9 For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. 15:10 But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them – yet not I, but the grace of God with me. 15:11 Whether then it was I or they, this is the way we preach and this is the way you believed.
15:12 Now if Christ is being preached as raised from the dead, 212 how can some of you say there is no resurrection of the dead? 15:13 But if there is no resurrection of the dead, then not even Christ has been raised. 15:14 And if Christ has not been raised, then our preaching is futile and your faith is empty. 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. 15:16 For if the dead are not raised, then not even Christ has been raised. 15:17 And if Christ has not been raised, your faith is useless; you are still in your sins. 15:18 Furthermore, those who have fallen asleep 213 in Christ have also perished. 15:19 For if only in this life we have hope in Christ, we should be pitied more than anyone.
15:20 But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 15:21 For since death came through a man, 214 the resurrection of the dead also came through a man. 215 15:22 For just as in Adam all die, so also in Christ all will be made alive. 15:23 But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him. 216 15:24 Then 217 comes the end, 218 when he hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power. 15:25 For he must reign until he has put all his enemies under his feet. 15:26 The last enemy to be eliminated is death. 15:27 For he has put everything in subjection under his feet. 219 But when it says “everything” has been put in subjection, it is clear that this does not include the one who put everything in subjection to him. 15:28 And when all things are subjected to him, then the Son himself will be subjected to the one who subjected everything to him, so that God may be all in all.
15:29 Otherwise, what will those do who are baptized for the dead? 220 If the dead are not raised at all, then why are they baptized for them? 15:30 Why too are we in danger every hour? 15:31 Every day I am in danger of death! This is as sure as 221 my boasting in you, 222 which I have in Christ Jesus our Lord. 15:32 If from a human point of view I fought with wild beasts at Ephesus, 223 what did it benefit me? If the dead are not raised, let us eat and drink, for tomorrow we die. 224 15:33 Do not be deceived: “Bad company corrupts good morals.” 225 15:34 Sober up as you should, and stop sinning! For some have no knowledge of God – I say this to your shame!
15:35 But someone will say, “How are the dead raised? With what kind of body will they come?” 15:36 Fool! What you sow will not come to life unless it dies. 15:37 And what you sow is not the body that is to be, but a bare seed 226 – perhaps of wheat or something else. 15:38 But God gives it a body just as he planned, and to each of the seeds a body of its own. 15:39 All flesh is not the same: People have one flesh, animals have another, birds and fish another. 227 15:40 And there are heavenly bodies and earthly bodies. The glory of the heavenly body is one sort and the earthly another. 15:41 There is one glory of the sun, and another glory of the moon and another glory of the stars, for star differs from star in glory.
15:42 It is the same with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. 228 15:43 It is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 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. 15:45 So also it is written, “The first man, Adam, became a living person”; 229 the last Adam became a life-giving spirit. 15:46 However, the spiritual did not come first, but the natural, and then the spiritual. 15:47 The first man is from the earth, made of dust; the second man is from heaven. 15:48 Like the one made of dust, so too are those made of dust, and like the one from heaven, so too those who are heavenly. 15:49 And just as we have borne the image of the man of dust, let us also bear 230 the image of the man of heaven.
15:50 Now this is what I am saying, brothers and sisters: 231 Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 15:51 Listen, 232 I will tell you a mystery: We will not all sleep, 233 but we will all be changed – 15:52 in a moment, in the blinking 234 of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. 15:53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 15:54 Now when this perishable puts on the imperishable, and this mortal puts on immortality, then the saying that is written will happen,
“Death has been swallowed up in victory.” 235
15:55 “Where, O death, is your victory?
Where, O death, is your sting?” 236
15:56 The sting of death is sin, and the power of sin is the law. 15:57 But thanks be to God, who gives us the victory through our Lord Jesus Christ! 15:58 So then, dear brothers and sisters, 237 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.
16:1 With regard to the collection for the saints, please follow the directions that I gave to the churches of Galatia: 238 16:2 On the first day of the week, each of you should set aside some income 239 and save 240 it to the extent that God has blessed you, 241 so that a collection will not have to be made 242 when I come. 16:3 Then, when I arrive, I will send those whom you approve with letters of explanation to carry your gift to Jerusalem. 243 16:4 And if it seems advisable that I should go also, they will go with me.
16:5 But I will come to you after I have gone through Macedonia – for I will be going through Macedonia – 16:6 and perhaps I will stay with you, or even spend the winter, so that you can send me on my journey, wherever I go. 16:7 For I do not want to see you now in passing, since I hope to spend some time with you, if the Lord allows. 16:8 But I will stay in Ephesus 244 until Pentecost, 16:9 because a door of great opportunity stands wide open for me, 245 but there are many opponents.
16:10 Now if Timothy comes, see that he has nothing to fear among you, for he is doing the Lord’s work, as I am too. 16:11 So then, let no one treat him with contempt. But send him on his way in peace so that he may come to me. For I am expecting him with the brothers. 246
16:12 With regard to our brother Apollos: I strongly encouraged him to visit you with the other brothers, 247 but it was simply not his intention to come now. 248 He will come when he has the opportunity.
16:13 Stay alert, stand firm in the faith, show courage, be strong. 16:14 Everything you do should be done in love.
16:15 Now, brothers and sisters, 249 you know about the household of Stephanus, that as the first converts 250 of Achaia, they devoted themselves to ministry for the saints. I urge you 16:16 also to submit to people like this, and to everyone who cooperates in the work and labors hard. 16:17 I was glad about the arrival of Stephanus, Fortunatus, and Achaicus because they have supplied the fellowship with you that I lacked. 251 16:18 For they refreshed my spirit and yours. So then, recognize people like this.
1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
2 tn Or “rivalries, disputes.”
3 tn Or “And I say this because.”
5 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “was he?”).
6 tn This third question marks a peak in which Paul’s incredulity at the Corinthians’ attitude is in focus. The words “in fact” have been supplied in the translation to make this rhetorical juncture clear.
7 tc The oldest and most important witnesses to this text, as well as a few others (א* B 6 1739 sams bopt), lack the words τῷ θεῷ (tw qew, “God”), while the rest have them. An accidental omission could well account for the shorter reading, especially since θεῷ would have been written as a nomen sacrum (eucaristwtwqMw). However, one might expect to see, in some
9 tn Grk “would not be emptied.”
11 sn A quotation from Isa 29:14.
13 tn Grk “the scribe.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the Mosaic law” comes closer to the meaning for the modern reader.
15 tn Or “Messiah”; Grk “preach Christ [Messiah] crucified,” giving the content of the message.
17 tn Grk “than men.”
18 tn Grk “than men.”
19 tn Grk “Think about your calling.” “Calling” in Paul’s writings usually refers to God’s work of drawing people to faith in Christ. The following verses show that “calling” here stands by metonymy for their circumstances when they became Christians, leading to the translation “the circumstances of your call.”
20 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
21 tn Grk “according to the flesh.”
22 tn The Greek word ευγενής (eugenh") refers to the status of being born into nobility, wealth, or power with an emphasis on the privileges and benefits that come with that position.
21 tn Here καί (kai) has not been translated because of differences between Greek and English style.
23 tn Grk “of him you are in Christ Jesus.”
25 sn A quotation from Jer 9:24. The themes of Jer 9 have influenced Paul’s presentation in vv. 26-31. Jeremiah calls upon the wise, the strong, and the wealthy not to trust in their resources but in their knowledge of the true God – and so to boast in the Lord. Paul addresses the same three areas of human pride.
27 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.
28 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
29 tc ‡ A few important
29 tn Grk “to know nothing.”
31 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.”
33 tn Grk “entered the heart,” an OT expression, in which the heart functions like the mind.
34 sn A quotation from Isa 64:4.
35 tn Or “combining spiritual things with spiritual words” (i.e., words the Spirit gives, as just described).
37 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.”
39 tn Or “evaluates.”
40 tn Or “is evaluated” (i.e., “is subject to evaluation”); Grk “he himself is discerned,” that is, the person without the Spirit does not understand the person with the Spirit, particularly in relation to the life of faith.
41 sn A quotation from Isa 40:13.
43 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
44 tn Grk “fleshly [people]”; the Greek term here is σαρκινός (BDAG 914 s.v. 1).
45 sn Milk refers figuratively to basic or elementary Christian teaching. Paul’s point was that the Corinthian believers he was writing to here were not mature enough to receive more advanced teaching. This was not a problem at the time, when they were recent converts, but the problem now is that they are still not ready.
47 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.
48 tn Grk “and walking in accordance with man,” i.e., living like (fallen) humanity without the Spirit’s influence; hence, “unregenerate people.”
49 tn Grk “are you not men,” i.e., (fallen) humanity without the Spirit’s influence. Here Paul does not say “walking in accordance with” as in the previous verse; he actually states the Corinthians are this. However, this is almost certainly rhetorical hyperbole.
51 tn Grk “and to each as the Lord gave.”
53 sn The expression I planted is generally taken to mean that Paul founded the church at Corinth. Later Apollos had a significant ministry there (watered). See also v. 10.
55 tn Grk “is anything.”
57 tn Grk “are one.” The purpose of this phrase is to portray unified action on the part of ministers underneath God’s sovereign control. Although they are in fact individuals, they are used by God with a single purpose to accomplish his will in facilitating growth. This emphasis is brought out in the translation “work as one.”
59 tn Although 1 Cor 3:9 is frequently understood to mean, “we are coworkers with God,” such a view assumes that the genitive θεοῦ (qeou) is associative because of its relationship to συνεργοί (sunergoi). However, not only is a genitive of association not required by the syntax (cf. ExSyn 130), but the context is decidedly against it: Paul and Apollos are insignificant compared to the God whom they serve (vv. 5-8).
61 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).
63 tn Grk “each one’s.” Here “builder’s” is employed in the translation for clarity.
64 tn In an attempt to clarify the referent, some translations add “of Christ” after “Day” (so TEV); others specify this as “judgment day” (NLT) or “the day of judgment” (CEV).
65 tc ‡ αὐτό (auto) is found at this point in v. 13 in a number of significant witnesses, including A B C P 33 1739 al. But Ì46 א D Ψ 0289 1881 Ï latt lack it. The pronoun could be a motivated reading, designed to intensify Paul’s statement. On the other hand, it could have been deleted because the article alone made the reference already clear. In this instance, the possibility of scribal addition seems more likely than scribal deletion, although a decision is difficult. NA27 includes the word in brackets, indicating doubt as to its authenticity.
65 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.
67 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.)
69 tn Grk “let no one deceive himself.”
71 sn A quotation from Job 5:13.
73 sn A quotation from Ps 94:11.
75 tn Grk “so then, let no one boast in men.”
77 tn Here ἄνθρωπος (anqrwpo") is both indefinite and general, “one”; “a person” (BDAG 81 s.v. 4.a.γ).
79 tn Grk “time, until the Lord comes, who will bring to light.”
80 tn Or “praise.”
81 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
83 tc ‡ Several important
85 tn Grk “puffed up”; “inflated.”
87 tn Grk “rod.” Context indicates that this rod will be used for disciplinary purposes.
89 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.
91 tn Or “are puffed up/arrogant,” the same verb occurring in 4:6, 18.
92 tn Grk “sorrowful, so that the one who did this might be removed.”
93 tn Grk “in body.”
94 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.
95 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.
96 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.
97 tn Or perhaps “turn this man over to Satan for the destruction of your fleshly works, so that your spirit may be saved…”; Grk “for the destruction of the flesh, so that the spirit may be saved.” This is one of the most difficult passages in the NT, and there are many different interpretations regarding what is in view here. (1) Many interpreters see this as some sort of excommunication (“turn this man over to Satan”) which in turn leads to the man’s physical death (“the destruction of the flesh”), resulting in the man’s ultimate salvation (“that [his] spirit may be saved…”). (2) Others see the phrase “destruction of the flesh” as referring to extreme physical suffering or illness that stops short of physical death, thus leading the offender to repentance and salvation. (3) A number of scholars (e.g. G. D. Fee, First Corinthians [NICNT], 212-13) take the reference to the “flesh” to refer to the offender’s “sinful nature” or “carnal nature,” which is “destroyed” by placing him outside the church, back in Satan’s domain (exactly how this “destruction” is accomplished is not clear, and is one of the problems with this view). (4) More recently some have argued that neither the “flesh” nor the “spirit” belong to the offender, but to the church collectively; thus it is the “fleshly works” of the congregation which are being destroyed by the removal of the offender (cf. 5:13) so that the “spirit,” the corporate life of the church lived in union with God through the Holy Spirit, may be preserved (cf. 5:7-8). See, e.g., B. Campbell, “Flesh and Spirit in 1 Cor 5:5: An Exercise in Rhetorical Criticism of the NT,” JETS 36 (1993): 331-42. The alternate translation “for the destruction of your fleshly works, so that your spirit may be saved” reflects this latter view.
98 tc The shorter reading, κυρίου (kuriou, “Lord”), is found in Ì46 B 630 1739 pc; κυρίου ᾿Ιησοῦ (kuriou Ihsou, “Lord Jesus”) is read by Ì61vid א Ψ Ï; κυρίου ᾿Ιησοῦ Χριστοῦ (kuriou Ihsou Cristou, “Lord Jesus Christ”) by D pc; and κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ (kuriou Jhmwn Ihsou Cristou, “our Lord Jesus Christ”) by A F G P 33 al. The shorter reading is preferred as the reading that best explains the other readings, especially in view of the mention of “Jesus” twice in the previous verse.
99 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.
100 tn Grk “a little yeast leavens.”
101 tn Grk “with the unleavened bread of sincerity and truth.”
103 tn Grk “a brother,” but the Greek word “brother” may be used for “brother or sister,” “fellow Christian,” or “fellow member of the church.” Here the term “brother” broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
104 tn Or “a reviler”; BDAG 602 s.v. λοίδορος defines the term as “reviler, abusive person.”
105 sn An allusion to Deut 17:7; 19:19; 22:21, 24; 24:7; cf. 1 Cor 5:2.
107 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.
109 tn Grk “to decide between his brother (and his opponent),” but see the note on the word “Christian” in 5:11.
111 tn Grk “does a brother sue a brother,” but see the note on the word “Christian” in 5:11.
113 tn Grk “brothers.” The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a). See also the note on the phrase “brothers and sisters” in 1:10.
115 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.
116 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.
117 tn Or “revilers”; BDAG 602 s.v. λοίδορος defines the term as “reviler, abusive person.” Because the term “abusive” without further qualification has become associated in contemporary English with both physical and sexual abuse, the qualifier “verbally” has been supplied in the translation.
119 tn Grk “and some [of you] were these.”
120 tc The external evidence in support of the reading ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou, “Jesus Christ”) is quite impressive: Ì11vid,46 א B Cvid D* P 33 81 104 365 629 630 1739 1881 2464 al lat bo as well as several fathers, while the reading with merely ᾿Ιησοῦ has significantly poorer support (A D2 Ψ Ï sa). Although the wording of the original could certainly have been expanded, it is also possible that Χριστοῦ as a nomen sacrum could have accidentally dropped out. Although the latter is not as likely under normal circumstances, in light of the early and widespread witnesses for the fuller expression, the original wording seems to have been ᾿Ιησοῦ Χριστοῦ.
121 sn All things are lawful for me. In the expressions in vv. 12-13 within quotation marks, Paul cites certain slogans the Corinthians apparently used to justify their behavior. Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.
123 tn Grk “both this [stomach] and these [foods].”
125 tn Or “is in relationship with.”
126 tn Grk “is one body,” implying the association “with her.”
127 sn A quotation from Gen 2:24.
127 tn Grk “in relationship with.”
128 tn Grk “is one spirit,” implying the association “with him.”
129 sn It is debated whether this is a Corinthian slogan. If it is not, then Paul is essentially arguing that there are two types of sin, nonsexual sins which take place outside the body and sexual sins which are against a person’s very own body. If it is a Corinthian slogan, then it is a slogan used by the Corinthians to justify their immoral behavior. With it they are claiming that anything done in the body or through the body had no moral relevance. A decision here is very difficult, but the latter is to be preferred for two main reasons. (1) This is the most natural understanding of the statement as it is written. To construe it as a statement by Paul requires a substantial clarification in the sense (e.g., “All other sins…” [NIV]). (2) Theologically the former is more difficult: Why would Paul single out sexual sins as more intrinsically related to the body than other sins, such as gluttony or drunkenness? For these reasons, it is more likely that the phrase in quotation marks is indeed a Corinthian slogan which Paul turns against them in the course of his argument, although the decision must be regarded as tentative.
131 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.
133 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.
135 tn Grk “each man should have his own wife.” “Have” in this context means “have marital relations with” (see the following verse). The verb ἐχέτω (ecetw, “have”) occurs twice in the Greek text, but has not been repeated in the translation for stylistic reasons. This verb occurs 8 times in the LXX (Exod 2:1; Deut 28:30; 2 Chr 11:21; 1 Esd 9:12, 18; Tob 3:8; Isa 13:16; 54:1) with the meaning “have sexual relations with,” and 9 times elsewhere in the NT with the same meaning (Matt 20:23; 22:28; Mark 6:18; 12:33; Luke 20:28; John 4:18 [twice]; 1 Cor 5:1; 7:29).
136 tn Grk “should have.” For explanation of the translation, see the note on “have relations with” earlier in this verse.
137 tn Grk “fulfill the obligation” or “pay the debt,” referring to the fulfillment of sexual needs within marriage.
139 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 Ì11vid,46 א* A B C D F G P Ψ 33 1739 1881 2464 al latt co argues decisively against its authenticity.
140 tn Grk “and be together again.”
141 tn Grk “than to burn,” a figure of speech referring to unfulfilled sexual passion.
143 sn Not I, but the Lord. Here and in v. 12 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 10-11, Paul reports the Lord’s own teaching about divorce (cf. Mark 10:5-12).
145 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.
147 tc Grk “the brother.” Later witnesses (א2 D2 Ï) have ἀνδρί (andri, “husband”) here, apparently in conscious emulation of the earlier mention of ἀνήρ (ajnhr) in the verse. However, the earliest and best witnesses (Ì46 א* A B C D* F G P Ψ 33 1739 al co) are decisively in favor of ἀδελφῷ (adelfw, “brother”), a word that because of the close association with “wife” here may have seemed inappropriate to many scribes. It is also for reasons of English style that “her husband” is used in the translation.
149 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.”
151 tn Grk “will save your husband?” The meaning is obviously that the wife would be the human agent in leading her husband to salvation.
152 tn Grk “will save your wife?” The meaning is obviously that the husband would be the human agent in leading his wife to salvation.
153 tn Or “only”; Grk “if not.”
155 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.
157 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.
159 tn Traditionally, “servant” (KJV), though almost all modern translations render the word as “slave” here.
161 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
163 tn Grk “virgins.” There are three main views as to which group of people is referred to by the word παρθένος (parqenos) here, and the stance taken here directly impacts one’s understanding of vv. 36-38. (1) The term could refer to virgin women who were not married. The central issue would then be whether or not their fathers should give them in marriage to eligible men. (This is the view which has been widely held throughout the history of the Church.) (2) A minority understand the term to refer to men and women who are married but who have chosen to live together without sexual relations. This position might have been possible in the Corinthian church, but there is no solid evidence to support it. (3) The view adopted by many modern commentators (see, e.g., Fee, Conzelmann, Barrett) is that the term refers to young, engaged women who were under the influence of various groups within the Corinthian church not to go through with their marriages. The central issue would then be whether the young men and women should continue with their plans and finalize their marriages. For further discussion, see G. D. Fee, First Corinthians (NICNT), 325-28.
165 tn Grk “should not seek a wife.”
167 tn Grk “these will have tribulation in the flesh.”
168 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.
169 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
171 sn In context the unmarried woman would probably refer specifically to a widow, who was no longer married, as opposed to the virgin, who had never been married.
172 tc There are three viable variant readings at this point in the text. (1) The reading ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος (Jh gunh Jh agamo" kai Jh parqeno", “the unmarried woman and the virgin”) is represented by ancient and important
173 tn Grk “virgin,” either a fiancée, a daughter, or the ward of a guardian. For discussion see the note at the end of v. 38.
174 tn Or referring to an engaged man: “if he is past the critical point,” “if his passions are too strong.” The word literally means “to be past the high point.”
175 tn Or “who gives his own virgin in marriage.”
176 sn 1 Cor 7:36-38. There are two common approaches to understanding the situation addressed in these verses. One view involves a father or male guardian deciding whether to give his daughter or female ward in marriage (cf. NASB, NIV margin). The evidence for this view is: (1) the phrase in v. 37 (Grk) “to keep his own virgin” fits this view well (“keep his own virgin [in his household]” rather than give her in marriage), but it does not fit the second view (there is little warrant for adding “her” in the way the second view translates it: “to keep her as a virgin”). (2) The verb used twice in v. 38 (γαμίζω, gamizw) normally means “to give in marriage” not “to get married.” The latter is usually expressed by γαμέω (gamew), as in v. 36b. (3) The father deciding what is best regarding his daughter’s marriage reflects the more likely cultural situation in ancient Corinth, though it does not fit modern Western customs. While Paul gives his advice in such a situation, he does not command that marriages be arranged in this way universally. If this view is taken, the translation will read as follows: “7:36 If anyone thinks he is acting inappropriately toward his unmarried daughter, if she is past the bloom of youth and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 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 daughter unmarried, does well. 7:38 So then the one who gives his daughter in marriage does well, but the one who does not give her does better.” The other view is taken by NRSV, NIV text, NJB, REB: a single man deciding whether to marry the woman to whom he is engaged. The evidence for this view is: (1) it seems odd to use the word “virgin” (vv. 36, 37, 38) if “daughter” or “ward” is intended. (2) The other view requires some difficult shifting of subjects in v. 36, whereas this view manages a more consistent subject for the various verbs used. (3) The phrases in these verses are used consistently elsewhere in this chapter to describe considerations appropriate to the engaged couple themselves (cf. vv. 9, 28, 39). It seems odd not to change the phrasing in speaking about a father or guardian. If this second view is taken, the translation will read as follows: “7:36 If anyone thinks he is acting inappropriately toward his fiancée, if his passions are too strong and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 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 her as his fiancée, does well. 7:38 So then, the one who marries his fiancée does well, but the one who does not marry her does better.”
177 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.
179 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.
181 tn Grk “this one.”
182 tn Grk “him”; in the translation the most likely referent (God) has been specified for clarity.
183 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.
185 tn Grk “through whom [are] all things and we [are] through him.”
187 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.
189 tn Grk “the one who is weak…the brother for whom Christ died,” but see note on the word “Christian” in 5:11.
190 tn This may be an indirect middle, “destroys himself.”
191 tn See note on the phrase “brothers and sisters” in 1:10.
193 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.
195 tn Grk “the seal.”
197 tn Grk “the right to eat and drink.” In the context this is a figurative reference to financial support.
199 tn Or “only according to human authority”; Grk “saying these things according to men.”
201 sn A quotation from Deut 25:4.
203 tn Grk “working the sacred things.”
205 tn Grk “so that it will happen in this way in my case.”
206 tc The reading ἤ – τὸ καύχημά μου οὐδεὶς κενώσει (h – to kauchma mou oudei" kenwsei, “than – no one will deprive me of my reason for boasting!”) is syntactically abrupt, but fully in keeping with Pauline style. It is supported by Ì46 א* B D*,c 33 1739 1881 as well as early patristic authors. Most witnesses, especially the later ones (א2 C D2 Ψ Ï lat), have a significantly smoother reading than this: ἢ τὸ καύχημά μου ἵνα τις κενώσῃ (or κενώσει); h to kauchma mou {ina ti" kenwsh (or kenwsei), “than that anyone should deprive me of my boasting.” The simple replacement of οὐδείς with ἵνα essentially accomplishes the smoothing out of the text, and as such the ἵνα reading is suspect. Not only is the harder reading in keeping with Pauline style, but it is also found in the earlier and better witnesses.
207 tn Or “more converts.” The word “people” is not in the Greek text, but is implied. It has been supplied in the translation to clarify the meaning.
209 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.
211 tn Grk “ignorant.”
212 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
213 tc ‡ A number of witnesses, some of them important, have the passive ἐβαπτίσθησαν (ebaptisqhsan, “were baptized”) instead of the middle ἐβαπτίσαντο (ebaptisanto, “baptized [themselves]”) in v. 2 (so א A C D F G Ψ 33 al latt). However, the middle is not without its representation (Ì46c B 1739 1881 Ï Or; the original hand of Ì46 read the imperfect middle ἐβαπτίζοντο [ebaptizonto]). The passive looks like a motivated reading in that it is clearer and conforms to typical Pauline usage (his thirteen instances of the verb are all either active or passive). B. M. Metzger, in representing a minority opinion of the UBS Committee, suggests that the middle would have been appropriate for Jewish baptism in which the convert baptizes himself (TCGNT 493). But this assumes that the middle is a direct middle, a rare occurrence in the NT (and never elsewhere with this verb). Further, it is not really baptism that is in view in v. 2, but passing through the Red Sea (thus, a metaphorical use). Although the present editors agree with the minority’s resultant reading, it is better to take the middle as causative/permissive and the scribes as changing it to a passive for clarity’s sake. Translational differences are minimal, though some exegetical implications are involved (see ExSyn 427).
215 tn The term “play” may refer to idolatrous, sexual play here, although that is determined by the context rather than the meaning of the word itself (cf. BDAG 750 s.v. παίζω).
217 sn This incident is recorded in Num 25:1-9.
219 tc Χριστόν (Criston, “Christ”) is attested in the majority of
220 sn This incident is recorded in Num 21:5-9.
221 tn Grk “by the destroyer.” BDAG 703 s.v. ὀλοθρευτῆς mentions the corresponding OT references and notes, “the one meant is the destroying angel as the one who carries out the divine sentence of punishment, or perh. Satan.”
223 tn Grk “except a human one” or “except one common to humanity.”
224 tn Grk “God is faithful who.” The relative pronoun was changed to a personal pronoun in the translation for clarity.
225 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.
225 tn Grk “Israel according to (the) flesh.”
227 tn Grk “what they sacrifice”; the referent (the pagans) is clear from the context and has been specified in the translation for clarity.
229 tn The question in Greek expects a negative answer (“We are not stronger than he is, are we?”).
231 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.
232 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).
233 sn A quotation from Ps 24:1; an allusion to Ps 50:12; 89:11.
235 tc The Byzantine texttype and a few other witnesses (Hc 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.
237 tn Grk “about that for which”; the referent (the food) has been specified in the translation for clarity.
239 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.
241 tc The Western and Byzantine texts, as well as one or two Alexandrian
243 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).
245 sn Paul does not use a word specifying what type of “covering” is meant (veil, hat, etc.). The Greek word he uses here (ἐξουσία exousia; translated symbol of authority) could be (1) a figure of speech that may substitute the result (the right to participate in worship) for the appropriate appearance that makes it possible (the covered head). Or (2) it refers to the outward symbol (having the head covered) as representing the inward attitude the woman is to possess (deference to male leadership in the church).
246 sn Paul does not explain this reference to the angels, and its point is not entirely clear. It seems to reflect an awareness that angels are witnesses to church life (cf. Eph 3:10) and would be particularly sensitive to resistance against God’s created order.
247 sn Paul does not mean nature in the sense of “the natural world” or “Mother Nature.” It denotes “the way things are” because of God’s design.
249 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.
251 tn Grk “those approved may be evident among you.”
253 tn The word “first” is not in the Greek text, but is implied. It has been supplied in the translation for clarity.
254 tn Grk “in this manner.”
255 tn The word more literally means, “judging between, recognizing, distinguishing.”
257 tn Grk “are asleep.” The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
259 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
261 tn Grk “spiritual things.”
262 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
263 tn Grk “ignorant.”
263 tn See the note on the word “slave” in 7:21.
265 tn Grk “have greater propriety (or decorum, presentability).”
267 tc ‡ Before μέλος (melos, “member”) the great majority of witnesses read ἕν (Jen, “one”; א2 C D F G Ψ 0285 33 1881 Ï latt sy), while the most important of the Alexandrian
269 sn The questions in vv. 29-30 all expect a negative response.
271 tn Grk “a still more excellent way.” In this context the phrase has an elative rather than a comparative sense, however.
273 tc The reading καυχήσωμαι (kauchswmai, “I might boast”) is well supported by Ì46 א A B 048 33 1739* pc co Hiermss. 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 1739c 1881c 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.
275 tn Or “when completion.”
277 tn The Greek term translated “adult” here is ἀνήρ (anhr), a term which ordinarily refers to males, husbands, etc. In this context Paul contrasts the states of childhood and adulthood, so the term has been translated “adult”; cf. BDAG 79 s.v. 1.b.
279 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.
281 tn Or “with the spirit”; cf. vv. 14-16.
283 tn Grk “edification.”
285 sn The Greek term builds (himself) up does not necessarily bear positive connotations in this context.
287 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
289 tn Grk “eager for spirits.” The plural is probably a shorthand for the Spirit’s gifts, especially in this context, tongues.
291 tc ‡ Most witnesses, including some important ones (א A Ds 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.
293 tn Grk “what then is it?”
295 tn Grk “how can someone who fills the place of the unlearned say ‘Amen.’”
297 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
299 sn A quotation from Isa 28:11-12.
301 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
303 sn This phrase may be taken with v. 33a.
305 tn The word for “woman” and “wife” is the same in Greek. Because of the reference to husbands in v. 35, the word may be translated “wives” here. But in passages governing conduct in church meetings like this (cf. 11:2-16; 1 Tim 2:9-15) the general meaning “women” is more likely.
306 sn For they are not permitted to speak. In light of 11:2-16, which gives permission for women to pray or prophesy in the church meetings, the silence commanded here seems not to involve the absolute prohibition of a woman addressing the assembly. Therefore (1) some take be silent to mean not taking an authoritative teaching role as 1 Tim 2 indicates, but (2) the better suggestion is to relate it to the preceding regulations about evaluating the prophets (v. 29). Here Paul would be indicating that the women should not speak up during such an evaluation, since such questioning would be in violation of the submission to male leadership that the OT calls for (the law, e.g., Gen 2:18).
307 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 vgms Ambst) have these verses after v. 40, while the rest of the tradition retains them here. There are no
309 tn Grk “Did the word of God go out from you.”
311 tc ‡ μου (mou, “my”) is found after ἀδελφοί (adelfoi) in a number of significant witnesses (א A B* D1 048 326 1175 2464 al), but lacking in most other witnesses (Ì46 B2 D* F G Ψ 0243 33 1739 1881 Ï lat). Every other time Paul says “So then, brothers (and sisters)” he adds “my” (ὥστε, ἀδελφοί μου; {wste, adelfoi mou). There is no good reason why scribes would intentionally omit “my” here but not elsewhere. Thus, the longer reading is in conformity with Paul’s general style and as such seems to be scribally motivated. NA27 has the word in brackets, indicating doubt as to its authenticity.
312 tn Grk “speaking in tongues.” The words “anyone from” are supplied for the sake of clarity.
313 tn Grk “Now I make known to you.”
314 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
315 tn Grk “among (the) first things.”
317 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.
319 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
320 tn Grk “most of whom remain until now.”
321 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.
321 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.
323 tn Grk “that he has been raised from the dead.”
325 tn See the note on the word “asleep” in 15:6. This term is also used in v. 20.
327 tn Or “through a human being” (a reference to Adam).
328 tn Or “through a human being” (a reference to Jesus Christ).
329 tn Grk “then those who belong to Christ, at his coming.”
331 tn This is a continuation of the previous sentence in the Greek text. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
332 tn Grk “then the end” or “then (is) the end.” Paul explains how the “end” relates to resurrection in vv. 25-28.
333 sn A quotation from Ps 8:6.
335 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.
337 tn Or, more literally, “I swear by the boasting in you.”
338 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.
339 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
340 sn An allusion to Isa 22:13; 56:12.
341 sn A quotation from the poet Menander, Thais 218, which Paul uses in a proverbial sense.
343 tn Grk “and what you sow, you do not sow the body that will be, but a bare seed.”
345 tn Grk “all flesh is not the same flesh, but there is one (flesh) of people, but another flesh of animals and another flesh of birds and another of fish.”
347 tn Grk “it is sown in corruption, it is raised in incorruption.” The “it” refers to the body, as v. 44 shows.
349 tn Grk “living soul”; a quotation from Gen 2:7.
351 tc ‡ A few significant witnesses have the future indicative φορέσομεν (foresomen, “we will bear”; B I 6 630 1881 al sa) instead of the aorist subjunctive φορέσωμεν (foreswmen, “let us bear”; Ì46 א A C D F G Ψ 075 0243 33 1739 Ï latt bo). If the original reading is the future tense, then “we will bear” would be a guarantee that believers would be like Jesus (and unlike Adam) in the resurrection. If the aorist subjunctive is original, then “let us bear” would be a command to show forth the image of Jesus, i.e., to live as citizens of the kingdom that believers will one day inherit. The future indicative is not widespread geographically. At the same time, it fits the context well: Not only are there indicatives in this section (especially vv. 42-49), but the conjunction καί (kai) introducing the comparative καθώς (kaqws) seems best to connect to the preceding by furthering the same argument (what is, not what ought to be). For this reason, though, the future indicative could be a reading thus motivated by an early scribe. In light of the extremely weighty evidence for the aorist subjunctive, it is probably best to regard the aorist subjunctive as original. This connects well with v. 50, for there Paul makes a pronouncement that seems to presuppose some sort of exhortation. G. D. Fee (First Corinthians [NICNT], 795) argues for the originality of the subjunctive, stating that “it is nearly impossible to account for anyone’s having changed a clearly understandable future to the hortatory subjunctive so early and so often that it made its way into every textual history as the predominant reading.” The subjunctive makes a great deal of sense in view of the occasion of 1 Corinthians. Paul wrote to combat an over-realized eschatology in which some of the Corinthians evidently believed they were experiencing all the benefits of the resurrection body in the present, and thus that their behavior did not matter. If the subjunctive is the correct reading, it seems Paul makes two points: (1) that the resurrection is a bodily one, as distinct from an out-of-body experience, and (2) that one’s behavior in the interim does make a difference (see 15:32-34, 58).
353 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
355 tn Grk “Behold.”
356 tc The manuscripts are grouped into four basic readings here: (1) א C 0243* 33 1739 have “we all will sleep, but we will not all be changed” (πάντες κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα); (2) Ì46 Ac (F G) have “we will not all sleep, but we will not all be changed” (πάντες οὐ κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα); (3) D* lat Tert Ambst Spec read “we will all rise, but we will not all be changed.” (4) The wording πάντες οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα (“we will not all sleep, but we will all be changed”) is found in B D2 Ψ 075 0243c 1881 Ï sy co. How shall we interpret such data? In light of the fact that Paul and his generation did in fact die, early scribes may have felt some embarrassment over the bald statement, “We will not all sleep” (πάντες οὐ κοιμηθησόμεθα). This could account for the first variant. Although the second variant could be viewed as a conflation of (1) and (4) (so TCGNT 502; G. D. Fee, First Corinthians [NICNT], 796), it could also have arisen consciously, to guard against the notion that all whom Paul was addressing should regard themselves as true believers. The third variant, prominent in the Western witnesses, may have arisen to counter those who would deny the final resurrection (so TCGNT 502). In any event, since the fourth reading has the best credentials externally and best explains the rise of the others it should be adopted as the authentic wording here.
357 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.
359 sn A quotation from Isa 25:8.
361 sn A quotation from Hos 13:14.
363 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
365 tn Grk “as I directed the churches of Galatia, so also you yourselves do.”
367 tn Grk “set aside, storing whatever he has been blessed with.”
368 tn Grk “set aside, storing.” The participle θησαυρίζων (qhsaurizwn) indicates the purpose or result of setting aside the extra income.
369 tn “To the extent that God has blessed you” translates an awkward expression, “whatever has been prospered [to you].” This verb has been translated as an active with “God” as subject, taking it as a divine passive.
370 tn Grk “so that collections will not be taking place.”
369 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
371 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
373 tn Grk “for a door has opened wide to me, great and effective.”
375 tn Since Paul appears to expect specific delegates here and they were most likely men, the Greek word ἀδελφοί (adelfoi) here has not been not translated as “brothers and sisters.”
377 tn Grk “with the brothers.”
378 tn Grk “it was simply not the will that he come now.”
379 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
380 tn Grk “firstfruits.”
381 tn Or “they have made up for your absence” (BDAG 70 s.v. ἀναπληρόω 3).