Discovery Box1 Corinthians 1:10--6:20
Context1:10 I urge you, brothers and sisters, 1 by the name of our Lord Jesus Christ, to agree together, 2 to end your divisions, 3 and to be united by the same mind and purpose. 4 1:11 For members of Chloe’s household have made it clear to me, my brothers and sisters, 5 that there are quarrels 6 among you. 1:12 Now I mean this, that 7 each of you is saying, “I am with Paul,” or “I am with Apollos,” or “I am with Cephas,” or “I am with Christ.” 1:13 Is Christ divided? Paul wasn’t crucified for you, was he? 8 Or were you in fact baptized in the name of Paul? 9 1:14 I thank God 10 that I did not baptize any of you except Crispus and Gaius, 1:15 so that no one can say that you were baptized in my name! 1:16 (I also baptized the household of Stephanus. Otherwise, I do not remember whether I baptized anyone else.) 1:17 For Christ did not send me to baptize, but to preach the gospel – and not with clever speech, so that the cross of Christ would not become useless. 11
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.” 12 1:20 Where is the wise man? Where is the expert in the Mosaic law? 13 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, 14 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, 15 and the weakness of God is stronger than human strength. 16
1:26 Think about the circumstances of your call, 17 brothers and sisters. 18 Not many were wise by human standards, 19 not many were powerful, not many were born to a privileged position. 20 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 21 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, 22 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.” 23
2:1 When I came 24 to you, brothers and sisters, 25 I did not come with superior eloquence or wisdom as I proclaimed the testimony 26 of God. 2:2 For I decided to be concerned about nothing 27 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, 28 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, 29 are the things God has prepared for those who love him.” 30 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. 31 2:14 The unbeliever 32 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 33 all things, yet he himself is understood 34 by no one. 2:16 For who has known the mind of the Lord, so as to advise him? 35 But we have the mind of Christ.
3:1 So, brothers and sisters, 36 I could not speak to you as spiritual people, but instead as people of the flesh, 37 as infants in Christ. 3:2 I fed you milk, 38 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. 39 For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people? 40 3:4 For whenever someone says, “I am with Paul,” or “I am with Apollos,” are you not merely human? 41
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. 42 3:6 I planted, 43 Apollos watered, but God caused it to grow. 3:7 So neither the one who plants counts for anything, 44 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, 45 but each will receive his reward according to his work. 3:9 We are coworkers belonging to God. 46 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, 47 3:13 each builder’s 48 work will be plainly seen, for the Day 49 will make it clear, because it will be revealed by fire. And the fire 50 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. 51 He himself will be saved, but only as through fire.
3:16 Do you not know that you are God’s temple 52 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. 53 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.” 54 3:20 And again, “The Lord knows that the thoughts of the wise are futile.” 55 3:21 So then, no more boasting about mere mortals! 56 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 57 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 58 bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition 59 from God.
4:6 I have applied these things to myself and Apollos because of you, brothers and sisters, 60 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, 61 as I teach them everywhere in every church. 4:18 Some have become arrogant, 62 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 63 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 64 his father’s wife. 5:2 And you are proud! 65 Shouldn’t you have been deeply sorrowful instead and removed the one who did this 66 from among you? 5:3 For even though I am absent physically, 67 I am present in spirit. And I have already judged the one who did this, just as though I were present. 68 5:4 When you gather together in the name of our Lord Jesus, 69 and I am with you in spirit, 70 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 71 in the day of the Lord. 72
5:6 Your boasting is not good. Don’t you know that a little yeast 73 affects 74 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. 75
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 76 who is sexually immoral, or greedy, or an idolater, or verbally abusive, 77 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. 78
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? 79 6:5 I say this to your shame! Is there no one among you wise enough to settle disputes between fellow Christians? 80 6:6 Instead, does a Christian sue a Christian, 81 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! 82
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, 83 practicing homosexuals, 84 6:10 thieves, the greedy, drunkards, the verbally abusive, 85 and swindlers will not inherit the kingdom of God. 6:11 Some of you once lived this way. 86 But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ 87 and by the Spirit of our God.
6:12 “All things are lawful for me” 88 – 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.” 89 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 90 a prostitute is one body with her? 91 For it is said, “The two will become one flesh.” 92 6:17 But the one united with 93 the Lord is one spirit with him. 94 6:18 Flee sexual immorality! “Every sin a person commits is outside of the body” 95 – 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, 96 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.
[1:10] 1 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:10] 2 tn Grk “that you all say the same thing.”
[1:10] 3 tn Grk “that there be no divisions among you.”
[1:10] 4 tn Grk “that you be united in/by the same mind and in/by the same purpose.”
[1:11] 5 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
[1:11] 6 tn Or “rivalries, disputes.”
[1:12] 7 tn Or “And I say this because.”
[1:13] 8 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?”).
[1:13] 9 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.
[1:14] 10 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
[1:17] 11 tn Grk “would not be emptied.”
[1:19] 12 sn A quotation from Isa 29:14.
[1:20] 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.
[1:23] 14 tn Or “Messiah”; Grk “preach Christ [Messiah] crucified,” giving the content of the message.
[1:26] 17 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.”
[1:26] 18 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
[1:26] 19 tn Grk “according to the flesh.”
[1:26] 20 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.
[1:28] 21 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[1:30] 22 tn Grk “of him you are in Christ Jesus.”
[1:31] 23 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.
[2:1] 24 tn Grk “and I, when I came.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, κἀγώ (kagw) has not been translated here.
[2:1] 25 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
[2:1] 26 tc ‡ A few important
[2:2] 27 tn Grk “to know nothing.”
[2:6] 28 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.”
[2:9] 29 tn Grk “entered the heart,” an OT expression, in which the heart functions like the mind.
[2:9] 30 sn A quotation from Isa 64:4.
[2:13] 31 tn Or “combining spiritual things with spiritual words” (i.e., words the Spirit gives, as just described).
[2:14] 32 tn Grk “natural person.” Cf. BDAG 1100 s.v. ψυχικός a, “an unspiritual pers., one who merely functions bodily, without being touched by the Spirit of God.”
[2:15] 34 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.
[2:16] 35 sn A quotation from Isa 40:13.
[3:1] 36 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
[3:1] 37 tn Grk “fleshly [people]”; the Greek term here is σαρκινός (BDAG 914 s.v. 1).
[3:2] 38 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.
[3:3] 39 tn Or “are still merely human”; Grk “fleshly.” Cf. BDAG 914 s.v. σαρκικός 2, “pert. to being human at a disappointing level of behavior or characteristics, (merely) human.” The same phrase occurs again later in this verse.
[3:3] 40 tn Grk “and walking in accordance with man,” i.e., living like (fallen) humanity without the Spirit’s influence; hence, “unregenerate people.”
[3:4] 41 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.
[3:5] 42 tn Grk “and to each as the Lord gave.”
[3:6] 43 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.
[3:7] 44 tn Grk “is anything.”
[3:8] 45 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.”
[3:9] 46 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).
[3:12] 47 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).
[3:13] 48 tn Grk “each one’s.” Here “builder’s” is employed in the translation for clarity.
[3:13] 49 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).
[3:13] 50 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.
[3:15] 51 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.
[3:16] 52 sn You are God’s temple refers here to the church, since the pronoun you is plural in the Greek text. (In 6:19 the same imagery is used in a different context to refer to the individual believer.)
[3:18] 53 tn Grk “let no one deceive himself.”
[3:19] 54 sn A quotation from Job 5:13.
[3:20] 55 sn A quotation from Ps 94:11.
[3:21] 56 tn Grk “so then, let no one boast in men.”
[4:1] 57 tn Here ἄνθρωπος (anqrwpo") is both indefinite and general, “one”; “a person” (BDAG 81 s.v. 4.a.γ).
[4:5] 58 tn Grk “time, until the Lord comes, who will bring to light.”
[4:6] 60 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
[4:17] 61 tc ‡ Several important
[4:18] 62 tn Grk “puffed up”; “inflated.”
[4:21] 63 tn Grk “rod.” Context indicates that this rod will be used for disciplinary purposes.
[5:1] 64 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.
[5:2] 65 tn Or “are puffed up/arrogant,” the same verb occurring in 4:6, 18.
[5:2] 66 tn Grk “sorrowful, so that the one who did this might be removed.”
[5:3] 68 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.
[5:4] 69 tc On the wording “our Lord Jesus” (τοῦ κυρίου ἡμῶν ᾿Ιησοῦ, tou kuriou Jhmwn Ihsou) there is some variation in the extant witnesses: ἡμῶν is lacking in א A Ψ 1505 pc; Χριστοῦ (Cristou, “Christ”) is found after ᾿Ιησοῦ in Ì46 א D2 F G 33 1881 Ï co and before ᾿Ιησοῦ in 81. The wording τοῦ κυρίου ἡμῶν ᾿Ιησοῦ is read by B D* 1175 1739 pc. Concerning Χριστοῦ, even though the external evidence for this is quite good, it may well be a motivated reading. Elsewhere in Paul the expression “our Lord Jesus” is routinely followed by “Christ” (e.g., Rom 5:1, 11; 15:6, 30; 1 Cor 1:2, 7, 10; 15:57; 2 Cor 8:9; Gal 6:14, 18, Eph 1:3, 17; 5:20; 6:24; Col 1:3; 1 Thess 1:3; 5:9, 23, 28). Less commonly, the wording is simply “our Lord Jesus” (e.g., Rom 16:20; 2 Cor 1:14; 1 Thess 2:19; 3:11, 13; 2 Thess 1:8, 12). A preference should thus be given to the shorter reading. As for the ἡμῶν, it is very difficult to decide: “the Lord Jesus” occurs as often as “our Lord Jesus” (cf. 1 Cor 11:23; 16:23; 2 Cor 4:14; 11:31; Eph 1:15; 1 Thess 4:2; 2 Thess 1:7; Phlm 5). Although scribes would tend to expand on the text, the only witnesses that have “the Lord Jesus” (without “our” or “Christ”) are A Ψ 1505 pc. On balance, then, “our Lord Jesus” is the best reading in this verse.
[5:4] 70 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.
[5:5] 71 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.
[5:5] 72 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.
[5:6] 73 sn In this passage (5:6-8) yeast represents the presence of evil within the church, specifically the immoral person described in 5:1-5 and mentioned again in 5:13.
[5:6] 74 tn Grk “a little yeast leavens.”
[5:8] 75 tn Grk “with the unleavened bread of sincerity and truth.”
[5:11] 76 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).
[5:11] 77 tn Or “a reviler”; BDAG 602 s.v. λοίδορος defines the term as “reviler, abusive person.”
[5:13] 78 sn An allusion to Deut 17:7; 19:19; 22:21, 24; 24:7; cf. 1 Cor 5:2.
[6:4] 79 tn Or “if you have ordinary lawsuits, appoint as judges those who have no standing in the church!” This alternative reading (cf. KJV, NIV) takes the Greek verb καθίζετε (kaqizete) as an ironic imperative instead of a question. This verb comes, however, at the end of the sentence. It is not impossible that Paul meant for it to be understood this way, but its placement in the sentence does not make this probable.
[6:5] 80 tn Grk “to decide between his brother (and his opponent),” but see the note on the word “Christian” in 5:11.
[6:6] 81 tn Grk “does a brother sue a brother,” but see the note on the word “Christian” in 5:11.
[6:8] 82 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.
[6:9] 83 tn This term is sometimes rendered “effeminate,” although in contemporary English usage such a translation could be taken to refer to demeanor rather than behavior. BDAG 613 s.v. μαλακός 2 has “pert. to being passive in a same-sex relationship, effeminate esp. of catamites, of men and boys who are sodomized by other males in such a relationship.” L&N 88.281 states, “the passive male partner in homosexual intercourse – ‘homosexual.’ …As in Greek, a number of other languages also have entirely distinct terms for the active and passive roles in homosexual intercourse.” See also the discussion in G. D. Fee, First Corinthians (NICNT), 243-44. A number of modern translations have adopted the phrase “male prostitutes” for μαλακοί in 1 Cor 6:9 (NIV, NRSV, NLT) but this could be misunderstood by the modern reader to mean “males who sell their services to women,” while the term in question appears, at least in context, to relate to homosexual activity between males. Furthermore, it is far from certain that prostitution as commonly understood (the selling of sexual favors) is specified here, as opposed to a consensual relationship. Thus the translation “passive homosexual partners” has been used here.
[6:9] 84 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.
[6:10] 85 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.
[6:11] 86 tn Grk “and some [of you] were these.”
[6:11] 87 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.
[6:12] 88 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.
[6:13] 89 tn Grk “both this [stomach] and these [foods].”
[6:16] 90 tn Or “is in relationship with.”
[6:16] 91 tn Grk “is one body,” implying the association “with her.”
[6:16] 92 sn A quotation from Gen 2:24.
[6:17] 93 tn Grk “in relationship with.”
[6:17] 94 tn Grk “is one spirit,” implying the association “with him.”
[6:18] 95 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.
[6:19] 96 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.
