1 Corinthians 1:11

1:11 For members of Chloe’s household have made it clear to me, my brothers and sisters, ¹  that there are quarrels ²  among you.

1 Corinthians 1:19

1:19 For it is written, “I will destroy the wisdom of the wise, and I will thwart the cleverness of the intelligent.” ³ 

1 Corinthians 2:4

2:4 My conversation and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit and of power,

1 Corinthians 2:16--3:1

2:16 For who has known the mind of the Lord, so as to advise him? ⁴  But we have the mind of Christ.

Immaturity and Self-deception

3:1 So, brothers and sisters, ⁵  I could not speak to you as spiritual people, but instead as people of the flesh, ⁶  as infants in Christ.

1 Corinthians 7:8

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

1 Corinthians 7:10

7:10 To the married I give this command – not I, but the Lord ⁷  – a wife should not divorce a husband

1 Corinthians 10:6

10:6 These things happened as examples for us, so that we will not crave evil things as they did.

1 Corinthians 10:17

10:17 Because there is one bread, we who are many are one body, for we all share the one bread.

1 Corinthians 11:16

11:16 If anyone intends to quarrel about this, we have no other practice, nor do the churches of God.

1 Corinthians 11:18

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.

1 Corinthians 15:14

15:14 And if Christ has not been raised, then our preaching is futile and your faith is empty.

1 Corinthians 15:19

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

1 Corinthians 15:49

15:49 And just as we have borne the image of the man of dust, let us also bear ⁸  the image of the man of heaven.

1 Corinthians 15:57

15:57 But thanks be to God, who gives us the victory through our Lord Jesus Christ!

1 Corinthians 16:3

16:3 Then, when I arrive, I will send those whom you approve with letters of explanation to carry your gift to Jerusalem. ⁹ 

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

[1:11]  ² tn Or “rivalries, disputes.”

[1:19]  ³ sn A quotation from Isa 29:14.

[2:16]  ⁵ sn A quotation from Isa 40:13.

[3:1]  ⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[3:1]  ⁸ tn Grk “fleshly [people]”; the Greek term here is σαρκινός (BDAG 914 s.v. 1).

[7:10]  ⁹ 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).

[15:49]  ¹¹ 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).

[16:3]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.