Discovery Box1 Corinthians 1:18 
Context1:18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.
1 Corinthians 1:30
Context1:30 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 2:10
Context2:10 God has revealed these to us by the Spirit. For the Spirit searches all things, even the deep things of God.
1 Corinthians 2:13
Context2:13 And we speak about these things, not with words taught us by human wisdom, but with those taught by the Spirit, explaining spiritual things to spiritual people. 2
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 4:13
Context4:13 when people lie about us, we answer in a friendly manner. We are the world’s dirt and scum, even now.
1 Corinthians 8:8
Context8:8 Now food will not bring us close to God. We are no worse if we do not eat and no better if we do.
1 Corinthians 10:8
Context10:8 And let us not be immoral, as some of them were, and twenty-three thousand died in a single day. 3
1 Corinthians 15:49
Context15:49 And just as we have borne the image of the man of dust, let us also bear 4 the image of the man of heaven.
1 tn Grk “of him you are in Christ Jesus.”
2 tn Or “combining spiritual things with spiritual words” (i.e., words the Spirit gives, as just described).
3 sn This incident is recorded in Num 25:1-9.
4 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).
