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 2:14

2:14 The unbeliever ²  does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned.

1 Corinthians 3:19

3:19 For the wisdom of this age is foolishness with God. As it is written, “He catches the wise in their craftiness.” ³ 

1 Corinthians 6:5

6:5 I say this to your shame! Is there no one among you wise enough to settle disputes between fellow Christians? ⁴ 

1 Corinthians 7:13

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.

1 Corinthians 7:35

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.

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 10:7

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.” ⁵ 

1 Corinthians 14:23

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?

1 Corinthians 14:34

14:34 the women ⁶  should be silent in the churches, for they are not permitted to speak. ⁷  Rather, let them be in submission, as in fact the law says.

1 Corinthians 15:29

15:29 Otherwise, what will those do who are baptized for the dead? ⁸  If the dead are not raised at all, then why are they baptized for them?

1 Corinthians 15:39

15:39 All flesh is not the same: People have one flesh, animals have another, birds and fish another. ⁹ 

1 Corinthians 16:19

16:19 The churches in the province of Asia ¹⁰  send greetings to you. Aquila and Prisca ¹¹  greet ¹²  you warmly in the Lord, with the church that meets in their house.

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

[2:14]  ² 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.”

[3:19]  ³ sn A quotation from Job 5:13.

[6:5]  ⁴ tn Grk “to decide between his brother (and his opponent),” but see the note on the word “Christian” in 5:11.

[10:7]  ⁵ 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).

[14:34]  ⁶ 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.

[14:34]  ⁷ 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).

[15:29]  ⁷ 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.

[15:39]  ⁸ 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.”

[16:19]  ⁹ tn Grk “the churches of Asia”; in the NT “Asia” always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[16:19]  ¹⁰ sn On Aquila and Prisca see also Acts 18:2, 18, 26; Rom 16:3-4; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[16:19]  ¹¹ tc The plural form of this verb, ἀσπάζονται (aspazontai, “[they] greet”), is found in several good mss (B F G 075 0121 0243 33 1739 1881) as well as the Byzantine cursives. But the singular is read by an equally impressive group (א C D K P Ψ 104 2464 pc). This part of the verse is lacking in codex A. Deciding on the basis of external evidence is quite difficult. Internally, however, the singular appears to have given rise to the plural: (1) The rest of the greetings in this verse are in the plural; this one was probably made plural by some scribes for purposes of assimilation; and, more significantly, (2) since both Aquila and Prisca are mentioned as the ones who send the greeting, the plural is more natural. The singular is, of course, not impossible Greek; indeed, a singular verb with a compound subject is used with some frequency in the NT (cf. Matt 13:55; Mark 8:27; 14:1; John 2:2; 3:22; 4:36, 53; Acts 5:29; 16:31; 1 Tim 6:4). This is especially common when “Jesus and his disciples” is the subject. What is significant is that when such a construction is found the emphasis is placed on the first-named person (in this case, Aquila). Normally when these two are mentioned in the NT, Priscilla is mentioned first (Acts 18:18, 26; Rom 16:3; 2 Tim 4:19). Only here and in Acts 18:2 (the first mention of them) is Aquila mentioned before Priscilla. Many suggest that Priscilla is listed first due to prominence. Though that is possible, both the mention of Aquila first here and the singular verb give him special prominence (cf. ExSyn 401-2). What such prominence means in each instance is difficult to assess. Nevertheless, here is a Pauline instance in which Aquila is given prominence. Too much can be made of the word order argument in either direction.