1 Corinthians 3:3

3:3 for you are still influenced by the flesh. ¹  For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people? ² 

1 Corinthians 5:8

5:8 So then, let us celebrate the festival, not with the old yeast, the yeast of vice and evil, but with the bread without yeast, the bread of sincerity and truth. ³ 

1 Corinthians 6:14

6:14 Now God indeed raised the Lord and he will raise us by his power.

1 Corinthians 7:11

7:11 (but if she does, let her remain unmarried, or be reconciled to her husband), and a husband should not divorce his wife.

1 Corinthians 7:38

7:38 So then, the one who marries ⁴  his own virgin does well, but the one who does not, does better. ⁵ 

1 Corinthians 11:19

11:19 For there must in fact be divisions among you, so that those of you who are approved may be evident. ⁶ 

1 Corinthians 11:28-29

11:28 A person should examine himself first, ⁷  and in this way ⁸  let him eat the bread and drink of the cup. 11:29 For the one who eats and drinks without careful regard ⁹  for the body eats and drinks judgment against himself.

1 Corinthians 12:6

12:6 And there are different results, but the same God who produces all of them in everyone.

1 Corinthians 14:27

14:27 If someone speaks in a tongue, it should be two, or at the most three, one after the other, and someone must interpret.

1 Corinthians 15:40-41

15:40 And there are heavenly bodies and earthly bodies. The glory of the heavenly body is one sort and the earthly another. 15:41 There is one glory of the sun, and another glory of the moon and another glory of the stars, for star differs from star in glory.

1 Corinthians 15:49

15:49 And just as we have borne the image of the man of dust, let us also bear ¹⁰  the image of the man of heaven.

1 Corinthians 16:17

16:17 I was glad about the arrival of Stephanus, Fortunatus, and Achaicus because they have supplied the fellowship with you that I lacked. ¹¹ 

[3:3]  ¹ tn Or “are still merely human”; Grk “fleshly.” Cf. BDAG 914 s.v. σαρκικός 2, “pert. to being human at a disappointing level of behavior or characteristics, (merely) human.” The same phrase occurs again later in this verse.

[3:3]  ² tn Grk “and walking in accordance with man,” i.e., living like (fallen) humanity without the Spirit’s influence; hence, “unregenerate people.”

[5:8]  ³ tn Grk “with the unleavened bread of sincerity and truth.”

[7:38]  ⁵ tn Or “who gives his own virgin in marriage.”

[7:38]  ⁶ sn 1 Cor 7:36-38. There are two common approaches to understanding the situation addressed in these verses. One view involves a father or male guardian deciding whether to give his daughter or female ward in marriage (cf. NASB, NIV margin). The evidence for this view is: (1) the phrase in v. 37 (Grk) “to keep his own virgin” fits this view well (“keep his own virgin [in his household]” rather than give her in marriage), but it does not fit the second view (there is little warrant for adding “her” in the way the second view translates it: “to keep her as a virgin”). (2) The verb used twice in v. 38 (γαμίζω, gamizw) normally means “to give in marriage” not “to get married.” The latter is usually expressed by γαμέω (gamew), as in v. 36b. (3) The father deciding what is best regarding his daughter’s marriage reflects the more likely cultural situation in ancient Corinth, though it does not fit modern Western customs. While Paul gives his advice in such a situation, he does not command that marriages be arranged in this way universally. If this view is taken, the translation will read as follows: “7:36 If anyone thinks he is acting inappropriately toward his unmarried daughter, if she is past the bloom of youth and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep his daughter unmarried, does well. 7:38 So then the one who gives his daughter in marriage does well, but the one who does not give her does better.” The other view is taken by NRSV, NIV text, NJB, REB: a single man deciding whether to marry the woman to whom he is engaged. The evidence for this view is: (1) it seems odd to use the word “virgin” (vv. 36, 37, 38) if “daughter” or “ward” is intended. (2) The other view requires some difficult shifting of subjects in v. 36, whereas this view manages a more consistent subject for the various verbs used. (3) The phrases in these verses are used consistently elsewhere in this chapter to describe considerations appropriate to the engaged couple themselves (cf. vv. 9, 28, 39). It seems odd not to change the phrasing in speaking about a father or guardian. If this second view is taken, the translation will read as follows: “7:36 If anyone thinks he is acting inappropriately toward his fiancée, if his passions are too strong and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep her as his fiancée, does well. 7:38 So then, the one who marries his fiancée does well, but the one who does not marry her does better.”

[11:19]  ⁷ tn Grk “those approved may be evident among you.”

[11:28]  ⁹ tn The word “first” is not in the Greek text, but is implied. It has been supplied in the translation for clarity.

[11:28]  ¹⁰ tn Grk “in this manner.”

[11:29]  ¹¹ tn The word more literally means, “judging between, recognizing, distinguishing.”

[15:49]  ¹³ 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).

[16:17]  ¹⁵ tn Or “they have made up for your absence” (BDAG 70 s.v. ἀναπληρόω 3).