Discovery Box1 Corinthians 1:11 
Context1:11 For members of Chloe’s household have made it clear to me, my brothers and sisters, 1 that there are quarrels 2 among you.
1 Corinthians 1:30
Context1:30 He is the reason you have a relationship with Christ Jesus, 3 who became for us wisdom from God, and righteousness and sanctification and redemption,
1 Corinthians 2:8
Context2:8 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 2:16
Context2:16 For who has known the mind of the Lord, so as to advise him? 4 But we have the mind of Christ.
1 Corinthians 4:8
Context4:8 Already you are satisfied! Already you are rich! You have become kings without us! I wish you had become kings so that we could reign with you!
1 Corinthians 5:2-3
Context5:2 And you are proud! 5 Shouldn’t you have been deeply sorrowful instead and removed the one who did this 6 from among you? 5:3 For even though I am absent physically, 7 I am present in spirit. And I have already judged the one who did this, just as though I were present. 8
1 Corinthians 7:1
Context7:1 Now with regard to the issues you wrote about: “It is good for a man not to have sexual relations with a woman.” 9
1 Corinthians 7:9
Context7:9 But if they do not have self-control, let them get married. For it is better to marry than to burn with sexual desire. 10
1 Corinthians 7:40--8:1
Context7:40 But in my opinion, she will be happier if she remains as she is – and I think that I too have the Spirit of God!
8:1 With regard to food sacrificed to idols, we know that “we all have knowledge.” 11 Knowledge puffs up, but love builds up.
1 Corinthians 9:1
Context9:1 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?
1 Corinthians 9:5
Context9:5 Do we not have the right to the company of a believing wife, like the other apostles and the Lord’s brothers and Cephas?
1 Corinthians 10:11
Context10:11 These things happened to them as examples and were written for our instruction, on whom the ends of the ages have come.
1 Corinthians 11:7
Context11:7 For a man should not have his head covered, since he is the image and glory of God. But the woman is the glory of the man.
1 Corinthians 13:1
Context13:1 If I speak in the tongues of men and of angels, but I do not have love, I am a noisy gong or a clanging cymbal.
1 Corinthians 13:3
Context13:3 If I give away everything I own, and if I give over my body in order to boast, 12 but do not have love, I receive no benefit.
1 Corinthians 14:23
Context14:23 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 15:6
Context15:6 Then he appeared to more than five hundred of the brothers and sisters 13 at one time, most of whom are still alive, 14 though some have fallen asleep. 15
1 Corinthians 15:34
Context15:34 Sober up as you should, and stop sinning! For some have no knowledge of God – I say this to your shame!
1 Corinthians 15:49
Context15:49 And just as we have borne the image of the man of dust, let us also bear 16 the image of the man of heaven.
1 Corinthians 16:17
Context16:17 I was glad about the arrival of Stephanus, Fortunatus, and Achaicus because they have supplied the fellowship with you that I lacked. 17
1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
2 tn Or “rivalries, disputes.”
3 tn Grk “of him you are in Christ Jesus.”
4 sn A quotation from Isa 40:13.
5 tn Or “are puffed up/arrogant,” the same verb occurring in 4:6, 18.
6 tn Grk “sorrowful, so that the one who did this might be removed.”
7 tn Grk “in body.”
8 tn Verse 3 is one sentence in Greek (“For – even though I am absent in body, yet present in spirit – I have already judged the one who did this, as though I were present”) that has been broken up due to English stylistic considerations.
9 tn Grk “It is good for a man not to touch a woman,” a euphemism for sexual relations. This idiom occurs ten times in Greek literature, and all of the references except one appear to refer to sexual relations (cf., e.g., Josephus, Ant. 1.8.1 [1.163]; Gen 20:6 [LXX]; Prov 6:29 [LXX]). For discussion see G. D. Fee, First Corinthians (NICNT), 275. Many recent interpreters believe that here again (as in 6:12-13) Paul cites a slogan the Corinthians apparently used to justify their actions. If this is so, Paul agrees with the slogan in part, but corrects it in the following verses to show how the Corinthians misused the idea to justify abstinence within marriage (cf. 8:1, 4; 10:23). See also G. D. Fee, “1 Corinthians 7:1 in the NIV,” JETS 23 (1980): 307-14.
10 tn Grk “than to burn,” a figure of speech referring to unfulfilled sexual passion.
11 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.
12 tc The reading καυχήσωμαι (kauchswmai, “I might boast”) is well supported by Ì46 א A B 048 33 1739* pc co Hiermss. The competing reading, καυθήσομαι (kauqhsomai, “I will burn”), is found in C D F G L 81 1175 1881* al latt and a host of patristic writers. From this reading other variants were obviously derived: καυθήσωμαι (kauqhswmai), a future subjunctive (“I might burn”) read by the Byzantine text and a few others (Ψ 1739c 1881c Ï); and καυθῇ (kauqh, “it might be burned”) read by 1505 pc. On an external level, the Alexandrian reading is obviously superior, though the Western and Byzantine readings need to be accounted for. (The following discussion is derived largely from TCGNT 497-98). Internally, καυχήσωμαι is superior for the following reasons: (1) Once the Church started suffering persecution and martyrdom by fire, the v.l. naturally arose. Once there, it is difficult to see why any scribe would intentionally change it to καυχήσωμαι. (2) Involving as it does the change of just two letters (χ to θ [c to q], ω to ο [w to o]), this reading could be accomplished without much fanfare. Yet, it appears cumbersome in the context, both because of the passive voice and especially the retention of the first person (“If I give up my body that I may be burned”). A more logical word would have been the third person passive, καυθῇ, as read in 1505 (“If I give up my body that it may be burned”). (3) Although the connection between giving up one’s body and boasting is ambiguous, this very ambiguity has all the earmarks of being from Paul. It may have the force of giving up one’s body into slavery. In any event, it looks to be the harder reading. Incidentally, the Byzantine reading is impossible because the future subjunctive did not occur in Koine Greek. As the reading of the majority of Byzantine minuscules, its roots are clearly post-Koine and as such is a “grammatical monstrosity that cannot be attributed to Paul” (TCGNT 498). Cf. also the notes in BDF §28; MHT 2:219.
13 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
14 tn Grk “most of whom remain until now.”
15 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “sleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term.
16 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).
17 tn Or “they have made up for your absence” (BDAG 70 s.v. ἀναπληρόω 3).
