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 2:8

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.

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.” ² 

1 Corinthians 4:13

4:13 when people lie about us, we answer in a friendly manner. We are the world’s dirt and scum, even now.

1 Corinthians 7:32

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.

1 Corinthians 8:1

Food Sacrificed to Idols

8:1 With regard to food sacrificed to idols, we know that “we all have knowledge.” ³  Knowledge puffs up, but love builds up.

1 Corinthians 10:1

Learning from Israel’s Failures

10:1 For I do not want you to be unaware, ⁴  brothers and sisters, ⁵  that our fathers were all under the cloud and all passed through the sea,

1 Corinthians 11:3

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, ⁶  and God is the head of Christ.

1 Corinthians 11:17

The Lord’s Supper

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.

1 Corinthians 12:17

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?

1 Corinthians 15:3

15:3 For I passed on to you as of first importance ⁷  what I also received – that Christ died for our sins according to the scriptures,

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.

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

[3:19]  ² sn A quotation from Job 5:13.

[8:1]  ³ 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.

[10:1]  ⁴ tn Grk “ignorant.”

[10:1]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[11:3]  ⁵ 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).

[15:3]  ⁶ tn Grk “among (the) first things.”

[15:49]  ⁷ 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).