1 Corinthians 1:7-8
Context1:7 so that you do not lack any spiritual gift as you wait for the revelation 1 of our Lord Jesus Christ. 1:8 He 2 will also strengthen you to the end, so that you will be blameless on the day of our Lord Jesus Christ.
1 Corinthians 1:17
Context1:17 For Christ did not send me to baptize, but to preach the gospel – and not with clever speech, so that the cross of Christ would not become useless. 3
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 2:13
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. 4
1 Corinthians 2:15--3:1
Context2:15 The one who is spiritual discerns 5 all things, yet he himself is understood 6 by no one. 2:16 For who has known the mind of the Lord, so as to advise him? 7 But we have the mind of Christ.
3:1 So, brothers and sisters, 8 I could not speak to you as spiritual people, but instead as people of the flesh, 9 as infants in Christ.
1 Corinthians 4:4
Context4:4 For I am not aware of anything against myself, but I am not acquitted because of this. The one who judges me is the Lord.
1 Corinthians 4:12
Context4:12 We do hard work, toiling with our own hands. When we are verbally abused, we respond with a blessing, when persecuted, we endure,
1 Corinthians 6:15-16
Context6:15 Do you not know that your bodies are members of Christ? Should I take the members of Christ and make them members of a prostitute? Never! 6:16 Or do you not know that anyone who is united with 10 a prostitute is one body with her? 11 For it is said, “The two will become one flesh.” 12
1 Corinthians 9:16-17
Context9:16 For if I preach the gospel, I have no reason for boasting, because I am compelled to do this. Woe to me if I do not preach the gospel! 9:17 For if I do this voluntarily, I have a reward. But if I do it unwillingly, I am entrusted with a responsibility.
1 Corinthians 10:16
Context10:16 Is not the cup of blessing that we bless a sharing in the blood of Christ? Is not the bread that we break a sharing in the body of Christ?
1 Corinthians 10:23
Context10:23 “Everything is lawful,” but not everything is beneficial. “Everything is lawful,” 13 but not everything builds others up. 14
1 Corinthians 11:5
Context11:5 But any woman who prays or prophesies with her head uncovered disgraces her head, for it is one and the same thing as having a shaved head.
1 Corinthians 12:10
Context12:10 to another performance of miracles, to another prophecy, and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues.
1 Corinthians 12:25
Context12:25 so that there may be no division in the body, but the members may have mutual concern for one another.
1 Corinthians 12:29
Context12:29 Not all are apostles, are they? Not all are prophets, are they? Not all are teachers, are they? Not all perform miracles, do they?
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, 15 but do not have love, I receive no benefit.
1 Corinthians 13:5
Context13:5 It is not rude, it is not self-serving, it is not easily angered or resentful.
1 Corinthians 14:1
Context14:1 Pursue love and be eager for the spiritual gifts, especially that you may prophesy.
1 Corinthians 14:21
Context14:21 It is written in the law: “By people with strange tongues and by the lips of strangers I will speak to this people, yet not even in this way will they listen to me,” 16 says the Lord.
1 Corinthians 14:24
Context14:24 But if all prophesy, and an unbeliever or uninformed person enters, he will be convicted by all, he will be called to account by all.
1 Corinthians 14:35
Context14:35 If they want to find out about something, they should ask their husbands at home, because it is disgraceful for a woman to speak in church. 17
1 Corinthians 15:14
Context15:14 And if Christ has not been raised, then our preaching is futile and your faith is empty.
1 Corinthians 15:29
Context15:29 Otherwise, what will those do who are baptized for the dead? 18 If the dead are not raised at all, then why are they baptized for them?
1 Corinthians 16:15
Context16:15 Now, brothers and sisters, 19 you know about the household of Stephanus, that as the first converts 20 of Achaia, they devoted themselves to ministry for the saints. I urge you
1 sn The revelation of our Lord Jesus Christ refers to the Lord’s return, when he will be revealed (cf. the reference to the day of our Lord Jesus Christ in v. 8).
2 tn Grk “who,” referring to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
3 tn Grk “would not be emptied.”
4 tn Or “combining spiritual things with spiritual words” (i.e., words the Spirit gives, as just described).
5 tn Or “evaluates.”
6 tn Or “is evaluated” (i.e., “is subject to evaluation”); Grk “he himself is discerned,” that is, the person without the Spirit does not understand the person with the Spirit, particularly in relation to the life of faith.
7 sn A quotation from Isa 40:13.
8 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
9 tn Grk “fleshly [people]”; the Greek term here is σαρκινός (BDAG 914 s.v. 1).
10 tn Or “is in relationship with.”
11 tn Grk “is one body,” implying the association “with her.”
12 sn A quotation from Gen 2:24.
13 sn “Everything is lawful.” Here again Paul cites certain slogans the Corinthians used to justify their behavior (cf. 6:12-13; 7:1; 8:1, 4). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.
14 tn Grk “builds up.” The object “others” is not expressed but is implied, as v. 24 shows. Paul picks up a theme he introduced at the start of this section of the letter (8:1).
15 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.
16 sn A quotation from Isa 28:11-12.
17 tc Some scholars have argued that vv. 34-35 should be excised from the text (principally G. D. Fee, First Corinthians [NICNT], 697-710; P. B. Payne, “Fuldensis, Sigla for Variants in Vaticanus, and 1 Cor 14.34-5,” NTS 41 [1995]: 240-262). This is because the Western witnesses (D F G ar b vgms Ambst) have these verses after v. 40, while the rest of the tradition retains them here. There are no
18 sn Many suggestions have been offered for the puzzling expression baptized for the dead. There are up to 200 different explanations for the passage; a summary is given by K. C. Thompson, “I Corinthians 15,29 and Baptism for the Dead,” Studia Evangelica 2.1 (TU 87), 647-59. The most likely interpretation is that some Corinthians had undergone baptism to bear witness to the faith of fellow believers who had died without experiencing that rite themselves. Paul’s reference to the practice here is neither a recommendation nor a condemnation. He simply uses it as evidence from the lives of the Corinthians themselves to bolster his larger argument, begun in 15:12, that resurrection from the dead is a present reality in Christ and a future reality for them. Whatever they may have proclaimed, the Corinthians’ actions demonstrated that they had hope for a bodily resurrection.
19 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
20 tn Grk “firstfruits.”