¹ tn Grk “Paul.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
²tn Grk “theirs and ours.”
³tn Grk “Grace to you and peace.”
⁴sn Made rich refers to how God richly blessed the Corinthians with an abundance of spiritual gifts (cf. v. 7).
⁵sn Speech and knowledge refer to the spiritual gifts God had blessed them with (as v. 7 confirms). Paul will discuss certain abuses of their gifts in chapters 12-14, but he thanks God for their giftedness.
⁶sn 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).
⁷tn Grk “who,” referring to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
⁸tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
⁹tn Grk “that you all say the same thing.”
¹⁰tn Grk “that there be no divisions among you.”
¹¹tn Grk “that you be united in/by the same mind and in/by the same purpose.”
¹²tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
¹³tn Or “rivalries, disputes.”
¹⁴tn Or “And I say this because.”
¹⁵tn Grk “would not be emptied.”
¹⁶sn A quotation from Isa 29:14.
¹⁷tn Grk “the scribe.” The traditional rendering of grammateuv" (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the Mosaic law” comes closer to the meaning for the modern reader.
¹⁸tn Or “Messiah”; Grk “preach Christ [Messiah] crucified,” giving the content of the message.
¹⁹tn Grk “Think about your calling.” “Calling” in Paul is God’s work of drawing people to faith in Christ. The following verses show that calling here stands by metonymy for their circumstances when they became Christians.
²⁰tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
²¹tn Grk “according to the flesh.”
²²tn Grk “noble.”
²³tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
²⁴tn Grk “of him you are in Christ Jesus.”
²⁵sn A quotation from Jer 9:24. The themes of Jer 9 have influenced Paul’s presentation in vv. 26-31. Jeremiah calls upon the wise, the strong, and the wealthy not to trust in their resources but in their knowledge of the true God—and so to boast in the Lord. Paul addresses the same three areas of human pride.
¹tn Grk “and I, when I came.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, kajgwv (kagw) is not translated here.
²tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
³tc Some manuscripts (Ì46^vid Í* A C 88) read “mystery” instead of “testimony.” But the latter has wider manuscript support (Ͳ B D F G 33 1739 1881 Byz) and may have been changed by scribes in anticipation of Paul’s words in 2:7.
⁴tn Grk “to know nothing.”
⁵tn In extrabiblical literature this word was applied to an initiate of a mystery religion. It could here refer to those who believed Paul’s message, the mystery of God (v. 1), and so be translated as “those who believe God’s message.”
⁶tn Grk “entered the heart,” an OT expression, in which the heart functions like the mind.
⁷sn A quotation from Isa 64:4.
⁸tn Or “combining spiritual things with spiritual words” (i.e., words the Spirit gives, as just described).
⁹tn Grk “natural person.”
¹⁰tn 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.
¹¹sn A quotation from Isa 40:13.
¹tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
²sn Milk refers figuratively to basic or elementary Christian teaching. Paul’s point was that the Corinthian believers he was writing to here were not mature enough to receive more advanced teaching. This was not a problem at the time, when they were recent converts, but the problem now is that they are still not ready.
³tn Grk “walking in accordance with man,” i.e., living like (fallen) humanity without the Spirit’s influence.
⁴tn Grk “are you not men,” i.e., (fallen) humanity without the Spirit’s influence.
⁵tn Grk “and to each as the Lord gave.”
⁶sn The expression I planted is generally taken to mean that Paul founded the church at Corinth. Later Apollos had a significant ministry there (watered). See also v. 10.
⁷tn Grk “is anything.”
⁸tn Although 1 Cor 3:9 is frequently understood to mean, “we are coworkers with God,” such a view assumes that the genitive qeou' (qeou) is associative for it is related to sunergoiv (sunergoi). However, not only is a genitive of association not required by the syntax (cf. Wallace, Exegetical Syntax, 130), but the context is decidedly against it: Paul and Apollos are insignificant compared to the God whom they serve (vv. 5-8).
⁹sn The various materials described here, both valuable (gold, silver, precious stones) and worthless (wood, hay, or straw) refer to the quality of work built on the foundation, or possibly to the motivation of those doing the building. The materials themselves have been understood as deeds or as people (since ultimately the passage is addressing those who minister to others).
¹⁰sn The Day refers to the Day of the Lord Jesus Christ (cf. 1:8; 5:5) when each Christian worker will appear before Christ for evaluation of his ministry. Paul’s constant motivation was to be pleasing to the Lord in that day (2 Cor 5:9-10) and receive his commendation (1 Cor 4:5).
¹¹tc aujtov (auto) is added at this point in v. 13 in a number of significant witnesses, including A B C P 33 1739 et alii. But Ì46 Í D Y 0289 1881 Byz latt omit it. The addition thus appears to be a motivated reading, designed to clarify.
sn It is unclear whether the phrase it will be revealed by fire describes the Day (subject of the previous clause) or each one’s work (subject of the clause before that).
¹²tn The translation “will be punished” is given here by BAGD 338 s.v. zhmiovw 2. But the next clause says “he will be delivered” and so “suffering loss” is more likely to refer to the destruction of the “work” by fire or the loss of the reward that could have been gained.
¹³sn You are God’s temple refers here to the church, since the pronoun you is plural in the Greek text. (In 6:19 the same imagery is used in a different context to refer to the individual believer.)
¹⁴tn Grk “let no one deceive himself.”
¹⁵sn A quotation from Job 5:13.
¹⁶sn A quotation from Ps 94:11.
¹⁷tn Grk “so then, let no one boast in men.”
¹tn Grk “time, until the Lord comes, who will bring to light.”
²tn Or “praise.”
³tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
⁴tc Several important manuscripts add jIhsou' (Ihsou, “Jesus”) to Cristw'/ (Cristw, “Christ”) in v. 17 (so Ì46 Í C D¹ 1739 et alii). But there is hardly any good reason why a scribe would omit jIhsou', though every reason, once it got into the text, why a scribe would copy it. Thus the shorter reading appears to be original.
⁵tn Grk “rod.” Context indicates that this rod will be used for disciplinary purposes.
sn Paul is using the term rod in this context to refer to his apostolic authority to discipline those who have become arrogant in the Corinthian church and have attempted to undermine his ministry (cf. 4:18-19).
¹tn Or “someone has married”; Grk “someone has,” but the verb e[cw (ecw) is routinely used of marital relationships (cf. BAGD 332 s.v. 2.b.a), including sexual relationships. The exact nature of the relationship is uncertain in this case; it is not clear, for example, whether the man had actually married the woman or was merely cohabiting with her.
²tn Or “are puffed up/arrogant,” the same verb occurring in 4:6, 18.
³tn Grk “sorrowful, so that the one who did this might be removed.”
⁴tn Grk “in body.”
⁵tn 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.
⁶tn Verses 4b-5a are capable of various punctuations: (a) “and I am with you in spirit, through the power of our Lord Jesus turn this man over to Satan”; (b) “and I am with you in spirit with the power of our Lord Jesus, turn this man over to Satan”; (c) “and I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan” (as adopted in the text). The first option suggests the Lord’s power is needed when the church is to hand the man over to Satan; the second option suggests that the Lord’s power is present when Paul is gathered with the Corinthians in spirit; the third option leaves the relation of the Lord’s power to the surrounding phrases vague, perhaps implying that both are in view.
⁷tn Or perhaps “turn this man over to Satan for the destruction of your fleshly works, so that your spirit may be saved…”; Grk “for the destruction of the flesh, so that the spirit may be saved.” This is one of the most difficult passages in the NT, and there are many different interpretations regarding what is in view here. (1) Many interpreters see some sort of excommunication in view here (“turn this man over to Satan”) which in turn leads to the man’s physical death (“the destruction of the flesh”), resulting in the man’s ultimate salvation (“that [his] spirit may be saved…”). (2) Others see the phrase “destruction of the flesh” as referring to extreme physical suffering or illness that stops short of physical death, thus leading the offender to repentence and salvation. (3) A number of scholars (e.g. G. D. Fee, The First Epistle to the Corinthians, NICNT [Eerdmans, 1987] 212-13) take the reference to the “flesh” to refer to the offender’s “sinful nature” or “carnal nature,” which is “destroyed” by placing him outside the church, back in Satan’s domain (exactly how this “destruction” is accomplished is not clear, and is one of the problems with this view). (4) More recently some have argued that neither the “flesh” nor the “spirit” belong to the offender, but to the church collectively; thus it is the “fleshly works” of the congregation which are being destroyed by the removal of the offender (cf. 5:13) so that the “spirit,” the corporate life of the church lived in union with God through the Holy Spirit, may be preserved (cf. 5:7-8). See, e.g., Barth Campbell, “Flesh and Spirit in 1 Cor 5:5: An Exercise in Rhetorical Criticism of the NT,” JETS 36 (1993) 331-42). The alternate translation “for the destruction of your fleshly works, so that your spirit may be saved” reflects this latter view.
⁸tc The shorter reading, kuriou (“Lord),” is found in Ì46 B 630 1739 pc; kuriou Ihsou is read by Í Y 81 Byz; kuriou Ihsou Cristou by D pc; and kuriou hmwn Ihsou Cristou by A F G P 33 et alii. The shorter reading is preferred as the reading that best explains the other readings, especially in view of the mention of “Jesus” twice in the previous verse.
⁹sn In this passage (5:6-8) yeast represents the presence of evil within the church, specifically the immoral person described in 5:1-5 and mentioned again in 5:13.
¹⁰tn Grk “a little yeast leavens.”
¹¹tn Grk “with the unleavened bread of sincerity and truth.”
¹²tn Grk “a brother,” but the Greek word “brother” may be used for “brother or sister,” “fellow Christian,” or “fellow member of the church,” as here (cf. BAGD 16 s.v. ajdelfov" 1).
¹³tn Or “a reviler”; BAGD 479 s.v. loivdoro" defines the term as “reviler, abusive person.”
¹⁴sn An allusion to Deut 17:7; 19:19; 22:21, 24; 24:7; cf. 1 Cor 5:2.
¹tn Grk “to decide between his brother (and his opponent),” but the Greek word “brother” may be used for “brother or sister,” “fellow Christian,” or “fellow member of the church,” as here (cf. BAGD 16 s.v. ajdelfov" 1).
²tn Grk “does a brother sue a brother,” but the Greek word “brother” may be used for “brother or sister,” “fellow Christian,” or “fellow member of the church,” as here (cf. BAGD 16 s.v. ajdelfov" 1).
³tn Grk “brothers,” but the Greek word may be used for “brothers or sisters,” “fellow Christians,” or “fellow members of the church,” as here (cf. BAGD 16 s.v. ajdelfov" 1).
⁴tn This term is sometimes rendered “effeminate,” although in contemporary English usage such a translation could be taken to refer to demeanor rather than behavior. BAGD 488 s.v. malakov" 2 has “of pers. soft, effeminate, esp. of catamites, men and boys who allow themselves to be misused homosexually.” LN 88.281 states, “the passive male partner in homosexual intercourse—‘homosexual.’ …As in Greek, a number of other languages also have entirely distinct terms for the active and passive roles in homosexual intercourse.” See also the discussion in G. D. Fee, The First Epistle to the Corinthians, NICNT (Eerdmans, 1987) 243-44. A number of modern translations have adopted the phrase “male prostitutes” for malakoiv in 1 Cor 6:9 (NIV, NRSV, NLT) but this could be misunderstood by the modern reader to mean “males who sell their services to women,” while the term in question appears, at least in context, to relate to homosexual activity between males. Furthermore, it is far from certain that prosititution as commonly understood (the selling of sexual favors) is specified here, as opposed to a consensual relationship. Thus the translation “passive homosexual partners” has been used here.
⁵tn On this term BAGD 109 s.v. ajrsenokoivth" states, “a male who practices homosexuality, pederast, sodomite 1 Cor 6:9; 1 Ti 1:10; Pol 5:3. Cf. Ro 1:27. DSBailey, Homosexuality and the Western Christian Tradition, ’55.” LN 88.280 states, “a male partner in homosexual intercourse—‘homosexual.’…It is possible that ajrsenokoivth" in certain contexts refers to the active male partner in homosexual intercourse in contrast with malakov", the passive male partner.” Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was added in the translation, following the emphasis in BAGD.
⁶tn Or “revilers”; BAGD 479 s.v. loivdoro" defines the term as “reviler, abusive person.” Because the term “abusive” without further qualification has become associated in contemporary English with both physical and sexual abuse, the qualifier “verbally” has been supplied in the translation.
⁷tn Grk “and some [of you] were these.”
⁸sn All things are lawful for me…Food is for the stomach and the stomach is for food. In these expressions in vv. 12-13, Paul cites certain slogans the Corinthians apparently used to justify their behavior. Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.
⁹tn Grk “both this [stomach] and these [foods].”
¹⁰tn Or “is in relationship with.”
¹¹tn Grk “is one body,” implying the association “with her.”
¹²sn A quotation from Gen 2:24.
¹³tn Grk “in relationship with.”
¹⁴tn Grk “is one spirit,” implying the association “with him.”
¹tn Grk “It is good for a man not to touch a woman,” a euphemism for sexual relations. Here again (as in 6:12-13) Paul cites a slogan the Corinthians apparently used to justify their actions. Paul agrees with the slogan in part, but corrects it to show how the Corinthians have misused the idea (cf. 8:1, 4; 10:23).
²tn “Have” means “have marital relations with” both times in this verse (see the following verse).
³tn Grk “fulfill the obligation” or “pay the debt,” referring to the fulfillment of sexual needs within marriage.
⁴tn Grk “and be together again.”
⁵tn Grk “than to burn,” a figure of speech referring to unfulfilled sexual passion.
⁶sn Not I, but the Lord. Here and in v. 12 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 10-11, Paul reports the Lord’s own teaching about divorce (cf. Mark 10:5-12).
⁷sn I, not the Lord. Here and in v. 10 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 12-16, Paul deals with a situation about which the Lord gave no instruction in his earthly ministry.
⁸sn Interpreters differ over the implication of the statement the brother or sister is not bound. One view is that the believer is “not bound to continue the marriage,” i.e., not so slavishly tied to the instruction about not divorcing (cf. vv. 10-11) that he or she refuses to face reality when the unbelieving spouse is unwilling to continue the relationship. In this view divorce is allowable under these circumstances, but not remarriage (v. 11 still applies: remain unmarried or be reconciled). The other view is that the believer is “not bound in regard to marriage,” i.e., free to remain single or to remarry. The argument for this view is the conceptual parallel with vv. 39-40, where a wife is said to be “bound” (a different word in Greek, but the same concept) as long as her husband lives. But if the husband dies, she is “free” to marry as she wishes, only in the Lord. If the parallel holds, then not bound in v. 15 also means “free to marry another.”
⁹tn Grk “will save your husband?” The meaning is obviously that the wife would be the human agent in leading her husband to salvation.
¹⁰tn Grk “will save your wife?” The meaning is obviously that the husband would be the human agent in leading his wife to salvation.
¹¹tn Or “nevertheless”; Grk “if not.”
¹²tn Grk “Let him not pull over the foreskin,” that is, attempt to reverse the appearance of circumcision by a surgical procedure. This was sometimes done by Hellenistic Jews to hide the embarrassment of circumcision.
¹³tn Grk “in the calling.” “Calling” in Paul is God’s work of drawing people to faith in Christ. As in 1:26, calling here stands by metonymy for a person’s circumstances when he becomes a Christian.
¹⁴tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
¹⁵tn Grk “virgins.”
¹⁶tn Grk “should not seek a wife.”
¹⁷tn Grk “these will have tribulation in the flesh.”
¹⁸tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
¹⁹tn Grk “virgin,” either a fiancée, a daughter, or the ward of a guardian. For discussion see the note at the end of v. 38.
²⁰tn Or referring to an engaged man: “if he is past the critical point,” “if his passions are too strong.” The word literally means, “to be past the high point.”
²¹tn Or “who gives his own virgin in marriage.”
²²sn 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 (gamivzw, gamizw) normally means “to give in marriage” not “to get married.” The latter is usually expressed by gamevw (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.”
¹sn “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.
²tn Grk “this one.”
³tn Grk “him”; in the translation the most likely referent (God) has been specified for clarity.
⁴sn “An idol in this world is nothing” and “There is no God but one.” Here and in v. 1 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.
⁵tn Grk “through whom [are] all things and we [are] through him.”
⁶tn Or “built up”; This is the same word used in v. 1b. It is used ironically here: the weak person is “built up” to commit what he regards as sin.
⁷tn Grk “the one who is weak…the brother for whom Christ died,” but the Greek word “brother” may be used for “brother or sister,” “fellow Christian,” or “fellow member of the church,” as here (cf. BAGD 16 s.v. ajdelfov" 1).
⁸tn This may be an indirect middle, “destroys himself.”
⁹tn Grk “brothers,” but the Greek word may be used for “brothers or sisters,” “fellow Christians,” or “fellow members of the church,” as here (cf. BAGD 16 s.v. ajdelfov" 1).
¹⁰tn Grk “my brother,” but the Greek word “brother” may be used for “brother or sister,” “fellow Christian,” or “fellow member of the church,” as here (cf. BAGD 16 s.v. ajdelfov" 1).
¹¹tn Grk “my brother,” but the Greek word “brother” may be used for “brother or sister,” “fellow Christian,” or “fellow member of the church,” as here (cf. BAGD 16 s.v. ajdelfov" 1). Since the same expression occurs in the previous line, a pronoun phrase is substituted to suit English style, which is less tolerant of such repetition.
¹tn Grk “the right to eat and drink.” In the context this is a figurative reference to financial support.
²tn Grk “saying these things according to men.”
³sn A quotation from Deut 25:4.
⁴tn Grk “working the sacred things.”
⁵tn Grk “so that it will happen in this way in my case.”
⁶sn Paul breaks off his thought at mid sentence (indicated by the dash in the translation) and it is somewhat difficult to determine his reason for boasting. Most likely Paul would rather die than be deprived of the boast that he had offered the gospel free of charge even though as an apostle he had the right to such support (9:14). Did he say this as a way of criticizing his opponents? Perhaps only indirectly. His focus has more to do with not hindering the gospel than what his opponents were doing (9:12).
¹tn Grk “ignorant.”
²tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
³tc A number of important witnesses have the passive ejbaptivsqhsan (ebaptisqhsan) instead of the middle ejbaptivsanto (ebaptisanto) in v. 2 (so Í A C D F G Y 33 et plu). However, the middle is not without its representation (Ì46^c [the original hand read ejbaptivzonto] B 1739 1881 Byz Origen). The passive is obviously a motivated reading in that it is clearer and conforms to typical Pauline usage (his thirteen instances of the verb are all either active or passive). Metzger, in representing a minority opinion of the UBS Committee, suggests that the middle would have been appropriate for Jewish baptism in which the convert baptizes himself (Textual Commentary, 2nd ed., 493). But this assumes that the middle is a direct middle, a rare occurrence in the NT (and never elsewhere with this verb). Further, it is not really baptism that is in view in v. 2, but passing through the Red Sea (thus, a metaphorical use). It is better to take the middle as causative/permissive and the scribes as changing it to a passive for clarity’s sake. Translational differences are minimal, though some exegetical implications are involved.
⁴sn A quotation from Exod 32:6. The term play probably refers to idolatrous, sexual play.
⁵tn Grk “except a human one/one common to humanity.”
⁶tc Several important Alexandrian witnesses (Ì46 A B P) read ejstivn tou' ai{mato" tou' Cristou' (estin tou aimato" tou Cristou) for tou' ai{mato" tou' Cristou' ejstivn (tou aimato" tou Cristou estin). Although the text reading could be motivated by the wording of the last clause of v. 16, since that follows this one, it is somewhat doubtful. Further, the geographical distribution of the text reading is both broad and early. It thus is considered more likely to be original, though with some tentativeness. Either way, translation is not materially affected.
⁷tn Grk “Israel according to (the) flesh.”
⁸tn Grk “what they sacrifice”; but the reference of “they” is generic.
⁹tn The question in Greek expects a negative answer (“We are not stronger than he is, are we?”).
¹sn “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.
²tn 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).
³sn An allusion to Ps 24:1; 50:12; 89:11.
⁴tn Grk “about that for which”; the referent (the food) has been specified in the translation for clarity.
⁵sn Paul does not use a word specifying what type of “covering” is meant (veil, hat, etc.). The Greek word he uses here (ejxousiva exousia; translated symbol of authority) could be (1) a figure of speech that may substitute the result (the right to participate in worship) for the appropriate appearance that makes it possible (the covered head). Or it refers (2) to the outward symbol (having the head covered) as representing the inward attitude the woman is to possess (deference to male leadership in the church).
⁶sn Paul does not explain this reference to the angels and its point is not entirely clear. It seems to reflect an awareness that angels are witnesses to church life (cf. Eph 3:10) and would be particularly sensitive to resistance against God’s created order.
⁷sn Paul does not mean nature in the sense of “the natural world” or “Mother Nature.” It denotes “the way things are” because of God’s design.
⁸sn No word for veil or head covering occurs in vv. 3-14 (see the note on authority in v. 10). That the hair is regarded by Paul as a covering in v. 15 is not necessarily an argument that the hair is the same as the head covering that he is describing in the earlier verses (esp. v. 10). Throughout this pericope, Paul points out the similarities of long hair with a head covering. But his doing so seems to suggest that the two are not to be identified with each other. Precisely because they are similar they do not appear to be identical (cf. vv. 5, 6, 7, 10, 13). If head covering = long hair, then what does v. 6 mean (“For if a woman will not cover her head, she should cut off her hair”)?
⁹tn Grk “those approved may be evident among you.”
¹⁰tn Grk “in this manner.”
¹¹tn The word more literally means, “judging between, recognizing, or distinguishing.”
¹²tn Grk “sleep,” a euphemism for the death of a Christian.
¹³tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
¹tn Grk “spiritual things.”
²tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
³tn Grk “ignorant.”
⁴sn The pronoun he refers here to the Spirit.
⁵tn Grk “have greater propriety (or decorum, presentability).”
⁶tc Before mevlo" (melos, “member”) the great majority of witnesses read e{n (en, “one”; Ͳ C D F G Y 0285 33 1881 Byz latt et alii), while the most important of the Alexandrians omit it (Ì46 Í* A B 1739). The addition of e{n appears to be motivated by its presence earlier in the verse with mevlo" and the parallel structure, while little reason can be given for its absence (although accidental oversight is of course possible, it is not likely that all these witnesses should have overlooked it).
⁷sn The questions in vv. 29-30 all expect a negative response.
¹tc The reading kauchvswmai (kauchswmai, “I might boast”) is well supported by Ì46 Í A B 048 33 1739* et alii. The competing reading, kauqhvsomai (kauqhsomai, “I will burn”), is found in C D F G L 81 1175 1881* latt et alii and a host of patristic writers. From this reading other variants were obviously derived: kauqhvswmai (kauqhswmai), an impossible future subjunctive (“I might burn”) read by the Byzantine text and a few others; and kauqh'/ (kauqh, “it might be burned”) read by 1505 et pauci. On an external level, the Alexandrian reading is obviously superior, though the Western and Byzantine readings need to be accounted for. (The following is derived largely from Metzger, Textual Commentary, loc. cit.). Internally, kauchvswmai 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 kauchvswmai. (2) Involving as it does the change of just two letters (c to q [c to q], w to o [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, kauqh'/, 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, as we alluded earlier, is quite impossible. Here’s why: 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” (Metzger, Textual Commentary, 2nd ed., 498). Cf. also the notes in BDF §28; Howard, Accidence, 219. This is clear evidence of the late roots of the Byzantine text.
²tn Or “when completion.”
³tn The Greek term translated “adult” here is ajnhvr (anhr), a term which ordinarily refers to males, husbands, etc., although in Acts 17:34 it must be equivalent to a[nqrwpo" (anqrwpo"), since women are included in the context. In this context Paul contrasts the states of childhood and adulthood, so the term has been translated “adult.”
¹tn or “ with the spirit,” cf. vv. 14-16.
²tn Grk “edification.”
³sn The Greek term builds (himself) up does not necessarily bear positive connotations in this context.
⁴tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
⁵tn Grk “eager for spirits,” the plural is probably a shorthand for the Spirit’s gifts, especially in this context, tongues.
⁶tn Grk “what then is it?”
⁷tn Grk “how can someone who fills the place of the unlearned say ‘Amen’.”
⁸tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
⁹sn A quotation from Isa 28:11-12.
¹⁰tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
¹¹sn This phrase may be taken with v. 33a.
¹²tn The word for “woman” and “wife” is the same in Greek. Because of the reference to husbands in v. 35, the word may be translated “wives” here. But in passages governing conduct in church meetings like this (cf. 11:2-16; 1 Tim 2:9-15) the general meaning “women” is more likely.
¹³sn For they are not permitted to speak. In light of 11:2-16, which gives permission for women to pray or prophesy in the church meetings, the silence commanded here seems not to involve the absolute prohibition of a woman addressing the assembly. Therefore (1) some take be silent to mean not taking an authoritative teaching role as 1 Tim 2 indicates, but (2) the better suggestion is to relate it to the preceding regulations about evaluating the prophets (v. 29). Here Paul would be indicating that the women should not speak up during such an evaluation, since such questioning would be in violation of the submission to male leadership that the OT calls for (the law, e.g., Gen 2:18).
¹⁴tc Some scholars have argued that vv. 34-35 should be excised from the text (principally Straatman, Fee, Payne). This is because the Western witnesses have these verses after v. 40, while the rest of the tradition retains them here. There are no manuscripts that omit the verses. Why, then, would some scholars wish to excise the verses? Because they believe that this best explains how they could end up in two different locations, that is to say, that the verses got into the text by way of a very early gloss added in the margin. Most scribes put the gloss after v. 33; others, not knowing where they should go, put them at the end of the chapter. Fee points out that “Those who wish to maintain the authenticity of these verses must at least offer an adequate answer as to how this arrangement came into existence if Paul wrote them originally as our vv. 34-35” (First Corinthians [NICNT] 700). In a footnote he adds, “The point is that if it were already in the text after v. 33, there is no reason for a copyist to make such a radical transposition.” Although it is not our intention to interact with proponents of the shorter text in any detail here, a couple of points ought to be made. (1) Since these verses occur in all witnesses to 1 Corinthians, to argue that they are not original means that they must have crept into the text at the earliest stage of transmission. How early? Earlier than when the pericope adulterae (John 7:53-8:11) made its way into the text (late second, early third century?), earlier than the longer ending of Mark (16:9-20) was produced (early second century?), and earlier than even “in Ephesus” was added to Eph 1:1 (upon reception of the letter by the first church to which it came, the church at Ephesus [c. AD 60])—because in these other, similar places, the earliest witnesses do not add the words. This text thus stands as remarkable, unique. Indeed, since all the witnesses have the words, the evidence points to them as having been inserted into the original document. Who would have done such a thing? And, further, why would scribes have regarded it as original since it was obviously added in the margin? This leads to our second point. (2) Following a suggestion made by E. Earle Ellis (“The Silenced Wives of Corinth (I Cor. 14:34-5), in New Testament Textual Criticism: Its Significance for Exegesis [ed. E. J. Epp and G. D. Fee; Oxford, 1981] 213-20 [the suggestion comes at the end of the article, almost as an afterthought]), it is likely that Paul himself added the words in the margin. Since it was so much material to add, Paul could have squelched any suspicions by indicating that the words were his (e.g., by adding his name or some other means [cf. 2 Thess 3:17]). This way no scribe would think that the material was inauthentic. (Incidentally, this is unlike the textual problem at Rom 5:1, for there only one letter was at stake; hence, scribes would easily have thought that the “text” reading was original. And Paul would hardly be expected to add his signature for one letter!) (3) What then is to account for the uniform Western tradition of having the verses at the end of the chapter? Our conjecture (and that is all it is) is that the scribe of the Western Vorlage could no longer read where the verses were to be added (any marginal arrows or other directional device could have been smudged), but, recognizing that this was part of the original text, felt compelled to put it somewhere. The least offensive place would have been at the end of the material on church conduct (end of chapter 14), before the instructions about the resurrection began. Although there were no chapter divisions in the earliest period of copying, scribes could still detect thought breaks (note the usage in the earliest papyri). (4) The very location of the verses in the Western tradition argues strongly that Paul both authored vv. 34-35 and that they were originally part of the margin of the text. Otherwise, we have a difficulty explaining why no scribe seemed to have hinted that these verses might be inauthentic (the scribal sigla of codex B, as noticed by Payne, can be interpreted otherwise than as an indication of inauthenticity). There are apparently no manuscripts that have an asterisk or obelisk in the margin. Yet in other places in the NT where scribes doubted the authenticity of the clauses before them, they often noted their protest with an asterisk or obelisk. We are thus compelled to regard the words as original, and as belonging where they are in the text above.
¹⁵tn Grk “Did the word of God go out from you.”
¹⁶tc mou (mou, “my”) is added to ajdelfoiv (adelfoi) in a number of significant witnesses (Í A B* et alii). Every other time Paul says “So then, brothers (and sisters)” he adds “my” (w{ste, ajdelfoiv mou; {wste, adelfoi mou). There is no good reason why scribes would intentionally omit “my” here but not elsewhere. Thus, the longer reading is in conformity with Paul’s general style and as such seems to be scribally motivated.
tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
¹⁷tn Grk “speaking in tongues.” The words “anyone from” are added for the sake of clarity.
¹tn Grk “Now I make known to you.”
²tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
³tn Grk “among (the) first things.”
⁴tn Grk “he has been raised/is raised,” using a Greek tense that points to the present effect of the act of raising him. But in English idiom the temporal phrase “on the third day” requires a different translation of the verb.
⁵tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
⁶tn Grk “most of whom remain until now.”
⁷tn Grk “have fallen asleep,” a euphemism for the death of a Christian.
⁸sn One born at the wrong time. The Greek word used here (e[ktrwma, ektrwma) refers to a premature birth, a miscarriage, or an aborted child. Paul uses it as a powerful figure of the unexpected, abnormal nature of his apostolic call.
⁹tn Grk “that he has been raised from the dead.”
¹⁰tn Grk “have gone to sleep,” a euphemism for the death of a Christian.
¹¹tn Or “through a human being” (a reference to Adam).
¹²tn Or “through a human being” (a reference to Jesus Christ).
¹³tn Grk “then those who belong to Christ, at his coming.”
¹⁴tn This is a continuation of the previous sentence in the Greek text. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
¹⁵tn Grk “then the end” or “then (is) the end.” Paul explains how the “end” relates to resurrection in vv. 25-28.
¹⁶sn A quotation from Ps 8:6.
¹⁷sn Many suggestions have been offered for the puzzling expression baptized for the dead. 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 does not recommend this practice, but he does not forbid it either, and he can use it as a practical argument for the sure hope of bodily resurrection.
¹⁸tn Or, more literally, “I swear by the boasting in you.”
¹⁹tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
²⁰sn An allusion to Isa 22:13; 56:12.
²¹sn A quotation from the poet Menander, Thais 218, which Paul uses in a proverbial sense.
²²tn Grk “and what you sow, you do not sow the body that will be, but a bare seed.”
²³tn Grk “all flesh is not the same flesh, but there is one (flesh) of people, but another flesh of animals and another flesh of birds and another of fish.”
²⁴tn Grk “it is sown in corruption, it is raised in incorruption.” The “it” refers to the body, as v. 44 shows.
²⁵tn Grk “living soul”; a quotation from Gen 2:7.
²⁶tc A few significant witnesses have the future indicative instead of the aorist subjunctive (B I 88 630 1881 et pauci). But the reading 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 kaiv (kai), introducing the comparative kaqwv" (kaqws), seems best to connect to the preceding by a furthering of the same argument (what is, not what ought to be). This, of course, could be a reading thus motivated by an early scribe. Further, in light of the extremely weighty evidence for the aorist subjunctive, it is probably best to regard the aorist subjunctive as original. This seems to tie in well with v. 50 as well, for Paul makes a pronouncement that seems to presuppose some sort of exhortation.
²⁷tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
²⁸sn A quotation from Isa 25:8.
²⁹sn A quotation from Hos 13:14.
³⁰tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
¹tn Grk “as I directed the churches of Galatia, so also you yourselves do.”
²tn Grk “set aside, storing whatever he has been blessed with.”
³tn Grk “set aside, storing.” The participle qhsaurivzwn (qhsaurizwn) indicates the purpose or result of the setting aside of the extra income.
⁴tn “To the extent that God has blessed you” translates an awkward expression, “whatever has been prospered [to you].” We have translated this verb as an active with “God” as subject, taking it as a divine passive.
⁵tn Grk “so that collections will not be taking place.”
⁶tn Grk “for a door has opened wide to me, great and effective.”
⁷tn Since Paul appears to expect specific delegates here and they were most likely men, the Greek word ajdelfoiv (adelfoi) here has not been not translated as “brothers and sisters.”
⁸tn Grk “with the brothers.”
⁹tn Grk “it was simply not the will that he come now.”
¹⁰tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
¹¹tn Grk “firstfruits.”
¹²tn Or “they have made up for your absence” (BAGD 59 s.v. ajnaplhrovw 3).
¹³tc The plural form of the verb, ajspavzontai (aspazontai), is found in several good manuscripts (B F G 075 0121 0243 33 1739 1881) as well as the Byzantine cursives. But the singular is read by an equally impressive group (Í C D K P Y 104 2464 et alii). This part of the verse is lacking in codex A. Deciding on the basis of external evidence is quite difficult. Internally, however, the singular appears to have given rise to the plural: (1) the rest of the greetings in this verse are in the plural; this one was probably made plural by some scribes for purposes of assimilation; and, more significantly, (2) since both Aquila and Prisca are mentioned as the ones who send the greeting, the plural is more natural. The singular is, of course, not impossible Greek; indeed, a singular verb with a compound subject is used with some frequency in the NT (cf. Matt 13:55; Mark 8:27; 14:1; John 2:2; 3:22; 4:36, 53; Acts 5:29; 16:31; 1 Tim 6:4). This is especially common when “Jesus and his disciples” is the subject. What is significant is that when such a construction is found the emphasis is placed on the first-named person (in this case, Aquila). Normally when these two are mentioned in the NT, Priscilla is mentioned first (Acts 18:18, 26; Rom 16:3; 2 Tim 4:19). Only here and in Acts 18:2 (the first mention of them) is Aquila mentioned before Priscilla. Many suggest that Priscilla is listed first due to prominence. Though that is possible, both the mention of Aquila first here and the singular verb give him special prominence. What such prominence means in each instance is difficult to assess. Nevertheless, here is a Pauline instance in which Aquila is given prominence. Too much can be made of the word order argument in either direction.
¹⁴tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
¹⁵tn The Greek text has maravna qav (marana qa). These Aramaic words can also be read as maran aqa, translated “Our Lord has come!”