1 Corinthians 1:30

1:30 He is the reason you have a relationship with Christ Jesus, ¹  who became for us wisdom from God, and righteousness and sanctification and redemption,

1 Corinthians 2:12

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

1 Corinthians 5:2

5:2 And you are proud! ²  Shouldn’t you have been deeply sorrowful instead and removed the one who did this ³  from among you?

1 Corinthians 5:10

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.

1 Corinthians 7:7

7:7 I wish that everyone was as I am. But each has his own gift from God, one this way, another that.

1 Corinthians 9:13

9:13 Don’t you know that those who serve in the temple ⁴  eat food from the temple, and those who serve at the altar receive a part of the offerings?

1 Corinthians 10:4

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.

1 Corinthians 13:12

13:12 For now we see in a mirror indirectly, ⁵  but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known.

1 Corinthians 15:12

No Resurrection?

15:12 Now if Christ is being preached as raised from the dead, ⁶  how can some of you say there is no resurrection of the dead?

[1:30]  ¹ tn Grk “of him you are in Christ Jesus.”

[5:2]  ² tn Or “are puffed up/arrogant,” the same verb occurring in 4:6, 18.

[5:2]  ³ tn Grk “sorrowful, so that the one who did this might be removed.”

[9:13]  ³ tn Grk “working the sacred things.”

[13:12]  ⁴ tn Grk “we are seeing through [= using] a mirror by means of a dark image.” Corinth was well known in the ancient world for producing some of the finest bronze mirrors available. Paul’s point in this analogy, then, is not that our current understanding and relationship with God is distorted (as if the mirror reflected poorly), but rather that it is “indirect,” (i.e., the nature of looking in a mirror) compared to the relationship we will enjoy with him in the future when we see him “face to face” (cf. G. D. Fee, First Corinthians [NICNT], 648). The word “indirectly” translates the Greek phrase ἐν αἰνίγματι (ejn ainigmati, “in an obscure image”) which itself may reflect an allusion to Num 12:8 (LXX οὐ δι᾿ αἰνιγμάτων), where God says that he speaks to Moses “mouth to mouth [= face to face]…and not in dark figures [of speech].” Though this allusion to the OT is not explicitly developed here, it probably did not go unnoticed by the Corinthians who were apparently familiar with OT traditions about Moses (cf. 1 Cor 10:2). Indeed, in 2 Cor 3:13-18 Paul had recourse with the Corinthians to contrast Moses’ ministry under the old covenant with the hope afforded through apostolic ministry and the new covenant. Further, it is in this context, specifically in 2 Cor 3:18, that the apostle invokes the use of the mirror analogy again in order to unfold the nature of the Christian’s progressive transformation by the Spirit.

[15:12]  ⁵ tn Grk “that he has been raised from the dead.”