1 Corinthians 13:12

13:12 For now we see in a mirror indirectly, ¹  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 14:25

14:25 The secrets of his heart are disclosed, and in this way he will fall down with his face to the ground and worship God, declaring, “God is really among you.”

1 Corinthians 15:31

15:31 Every day I am in danger of death! This is as sure as ²  my boasting in you, ³  which I have in Christ Jesus our Lord.

1 Corinthians 15:30

15:30 Why too are we in danger every hour?

1 Corinthians 7:28

7:28 But if you marry, you have not sinned. And if a virgin marries, she has not sinned. But those who marry will face difficult circumstances, ⁴  and I am trying to spare you such problems. ⁵ 

1 Corinthians 10:13

10:13 No trial has overtaken you that is not faced by others. ⁶  And God is faithful: He ⁷  will not let you be tried beyond what you are able to bear, ⁸  but with the trial will also provide a way out so that you may be able to endure it.

[13:12]  ¹ 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.

[15:31]  ² tn Or, more literally, “I swear by the boasting in you.”

[15:31]  ³ tc ‡ Although the witnesses for the shorter reading (Ì⁴⁶ D F G Ψ 075 0243 1739 1881 Ï) are not as strong as for the addition of ἀδελφοί (adelfoi, “brothers”) at this juncture (א A B K P 33 81 104 365 1175 2464 lat sy co), it is difficult to find a reason why scribes would either intentionally or unintentionally drop the address here. Thus, the shorter reading is slightly preferred.

[7:28]  ³ tn Grk “these will have tribulation in the flesh.”

[7:28]  ⁴ tn Grk “I am trying to spare you.” Direct objects were frequently omitted in Greek when clear from the context. “Such problems” has been supplied here to make the sense of the statement clear.

[10:13]  ⁴ tn Grk “except a human one” or “except one common to humanity.”

[10:13]  ⁵ tn Grk “God is faithful who.” The relative pronoun was changed to a personal pronoun in the translation for clarity.

[10:13]  ⁶ tn The words “to bear” are not in the Greek text, but are implied. They have been supplied in the translation to clarify the meaning.