Dispositional  Notes




 

I Corinthians 1-15

Rough Translations and Notes



(CS)

I Corinthians 1:1-31   Rough Translation


1:1) Paul, a called apostle of Christ Jesus through the will of God and Sosthenes the brother, (fellow believer)

 

2) to the church of God the existing one in Corinth, to the ones having been sanctified in Christ Jesus, to the called holy ones, together with all the ones being called by the name of the Lord of us Jesus Christ in every region of theirs and of ours,

 

3) grace to you all and peace from God (the) father of us and the Lord Jesus Christ.

 

4) I give thanks to the God of me always concerning you all by the grace of God, the grace having been given to you all in Christ Jesus,

 

5) because in all you were enriched in him in every word and in every knowledge,

 

6) just as the testimony (mystery) of Christ was confirmed in you all,

 

7) so that you all not be lacking (any) no gifts (divine), the waiting expectantly ones the revelation of the Lord of us Jesus Christ.

 

8)who also will confirm you all to the fully without fault ones in the day of the Lord of us Jesus Christ.

 

9) faithful is the God through whom you were called into fellowship of the Son of him Jesus Christ the Lord of us.

 

10) But I urge (admonish) you all brother (ones), through the name of the Lord of us Jesus Christ in order that together you all might speak and not be among you divisions, but might you all be being (restored ones) in the same mind and in the same will.

 

11) For it was made clear to me about you all, brothers of me, by the ones of Chloe that quarreling exist among you all.

 

12) Now I say this because each of you all says "I, on the one hand, belong to Paul's(house)" but on the other "I am of Apollos (house)", still another, "I am of Cephas(house)", another "I am of Christ (house)".

 

13)Has Christ been divided? Was Paul not crucified in behalf of you all or in the name of Paul were you all baptized?

 

14) I give thanks (to God) that not one of you I baptized except Crispus and Gaius.

 

15) in order that not anyone should say that into my name you all were baptized.

 

16) and I also baptized the Stephanes household, as to the rest I do not know if any other I baptized.

 

17) For Christ did not send me to baptize but to preach the good news (gospels) not in the wisdom of speech in order that the cross of Christ not be emptied.

 

18)For the message, the one of the cross, to the ones perishing it is foolishness, but to the ones being saved, to us, it is the power of God.

 

19) For it is written: I will destroy the wisdom of the wise and the understanding of the intelligent (ones) I will reject.

 

20) Where is the wise one? Where is the scribe? Where is the reasoner (debater) of this age? Did not God make foolish the wisdom of the world?

 

21)For since by the wisdom the God did not know the universe through the wisdom God, was pleased through the proclamation to save the believing ones.

 

22) Since Jews ask for miracles and Gentiles seek wisdom

 

23) but I proclaim Christ having been crucified (divine passive) on the one hand an offense to the Jews, on the other to the nations, foolishness,

 

24) but to them the called ones, both Jew and Greek, Christ (is) the power of God and the wisdom of God.

 

25) Because the foolishness of God is wiser than human beings and the weakness of God (is) stronger than human beings.

 

26) For you all see the calling you all brothers, that not many wise-men according to (the) flesh, not many powerful, not many of noble birth.

 

27) but the foolish of the world chose the God in order to humiliate the wise and the weak of the world chose the God in order (to) humiliate the strong.

 

28) and the insignificant of the world and the (ones) having been despised (God chose)(chose God), the not-being-things in order that the being things he might do away with.

 

29) in order that all flesh (may) not boast in front of God.

 

30) From out of him you are in Christ Jesus, who became wisdom for us from God, but also righteousness and sanctified and redeemed (setting free, deliverance, release)

 

31) in order that what is written (might happen, or let) the one boasting boast in the

 Lord.

 

 


I Corinthians 2:1-16   Rough Translation


 

2:1)And I having come to you, brothered-ones, came not according to high sounding words of wisdom announcing to you the mystery of God.

 

2) For not I decided to know anything among you except Jesus Christ and this one having been crucified.

 

3) And in weakness and in fear and of much trembling had created with you,

 

4) and my speech and my proclamation were not in persuasive words of wisdom but in the demonstrations (proofs) of the spirit and its power,

 

5) in order that your faith may not be in the wisdom of human beings but in the power of God.

 

6) But wisdom we speak among the mature, yet not the wisdom of this age nor of the rulers of this age, the ones, being brought to nothing.

 

7) But we are speaking Gods wisdom in a mystery which having been hidden predestined God before the ages for our glory,

 

8) which not one of the rulers of this age has known; for if they knew, they would not have crucified the Lord of glory.

 

9) But just as it was written: which things an eye did not see and an ear did not hear and the heart of a human did not know, the things of God prepared for the ones loving him.

 

10) but to God revealed [these things] through the spirit. For the spirit searches all things even, the deep things of God.

 

11) For who among humans understands the things of humans except the human spirit within?

 

12) but we did not receive the spirit of the universe, but the spirit who is out of God in order that we might know the things having been freely given to us by God.

 

13) Which things we also speak not taught by human wisdom (words) but in (words) taught by the spirit explaining with spiritual things, spiritual things.

 

14) but a human being does not receive the things of the spirit of God, for they are foolishness, and they are unable to know them because they are spiritually discerned.

 

15) The spiritual human discerns all things, but is discerned by no one.

 

16) For who knew the mind of (the) Lord, who will instruct them? But we have the mind of Christ.

 

 


I Corinthians 3:1-23  Rough Translation


 

3:1)And I, brothered-ones was not able to speak to you as to spiritual-ones, but to ones of the flesh, as to infants in Christ.

 

2) I gave you milk to drink not solid food, for you were not yet able to receive it. But yet even now neither are you able.

 

3) For still you are of the flesh. For among you is jealously and strife, for are you not of the flesh and walk according to human standard?

 

4) For when anyone says, I am of Paul, but another (says) I am  of Apollos, are you not mortal?

 

5) What then is Apollos, and what is Paul? Servants through whom you believed, even as to each one the Lord gave.

 

6) I planted, Apollos watered, but God was giving growth.

 

7) So that neither the one planting, nor the one watering is anything, but God, the one giving growth.

 

8) Now the one planting and the one watering are one, and each one will receive his own reward according to his own labor;

 

9) for we are co-workers of God. You are God's farm, God's house (building).

 

10) According to the grace of God have been given to me like a experienced builder, I laid a foundation and another (house) builds on it. But let each one beware how he builds on it.

 

11) For another foundation no one is able to lay beside the one being laid, which is Jesus Christ.

 

12) But if anyone (house) builds on the foundation Gold, Silver, Precious Stones, Wood Hay or Straw,

 

13) the work of each one will become manifest, for the day (of judgment) will make it clear, because by fire it is revealed, and the work of each one (whatever) the fire will test.

 

14) If anyone's work will remain which he (house) built on, a reward he will receive.

 

15) If anyone's work will be consumed, he will suffer loss, but he will be saved as through fire.

 

16) Do you not know that you are a sanctuary of God, and the Spirit of God dwells in you?

 

17) If anyone attempts to destroy the sanctuary of God, God will destroy this man, for the sanctuary of God is holy, which is you.

 

18) Let no one deceive him of herself, if anyone supposes to be wise among you in this age, let this one become foolish in order that he or she may become wise.

 

19) For the wisdom of this world is foolishness with God. For it is written, [he is] the one catching the wise ones in their deceit.

 

20) and again the Lord knows the reasoning of the wise ones that they are futile.

 

21) So let no one boast in men, for all things are yours,

 

22) whether Paul of Apollos or Cephas or the cosmos or life of death or things present or things to come; all things are yours,

 

23) and you are Christ's and Christ is God's.

 

 

Notes: Information cited is from: Anchor Bible, Volume 32, Doubleday: New York, 1976.

1:1-3

1. use of "called", is only found used in this same way by Paul in Romans.

2. brothered-ones – those sanctified, those owned by Christ.

3. Scripture references: Jer. 7:30 – call passage; Jer. 14:9 – "we bear your name". ; Amos 9:12 – Nations (households) bear my name, a remnant; Acts 15:17 – Gentiles (households) who bear my name, remnant.

1:4-31

1.  :8, day of our Lord = Time of Salvation, or the coming time of judgment.

2.  :8, blameless-ones – those justified by the grace of God through Christ.

3.  :18, "being saved" and "perishing" are linear and parallel. Paul's doctrine of salvation is related not only to a fixed, present time, but also explicitly to present experience and to the future consumption.

4.  :28, the "not-being things" – a complete contrast of "the nothings" as opposed to "the being things".

 

A.J.M. WedderBurn, New Testament Studies Vol. 48, pp. 95-110. Jan. 2002

Paul's Collection: Chronology and History.

 

         This article offers much insight to the collection for the church in Jerusalem. It deals with the good and difficult times Paul had with the churches he started, especially the one in Antioch. The article cites that I Corinthians was written during a time that Paul was pre-occupied with organizing the collection. This would be during his third missionary journey.

         Paul sought with this collection to show unity between the Gentile and Jewish Christians in the one church. In this action Paul could very well be seen as using this "act of diplomacy" to mend the rift between the Jerusalem and Antioch churches.

 

Bornkamm, Gunther. Paul. Fortress Press, Minneapolis, 1995.

 

         Bornkamm addresses the rival factions Paul was dealing with in Corinth. He gives Paul credit for not joining in on the claims they were making. Instead, Paul spoke to how the Corinthians had forgotten about Christ as their foundation in the church (house).

        The Gnostic claim of revelation was a key problem for Paul to deal with. These rival groups threatened to divide the church there.

 

I Corinthians 4:1-5   Rough Translation


4:1) So let us account a man as attendants of Christ and (household) stewards of the mysteries of God.

 

2) Furthermore it is sought in (household) stewards in order that one be found faithful.

 

3) But to me it is a very small thing that I am judged by you or a human day of judgment; But not myself I judge.

 

4) For I am conscious of nothing against myself, But not in this have I been justified, but the one judging me is the Lord.

 

5) So as not (to) judge anything before the time, until the Lord comes, who both will bring light to the hidden things of the darkness and manifest the motives of the hearts; and then the praise will be to each one from God.

 

 

Summary of Chapters 1-4

 

         In chapters 1-4, the crises that Paul is dealing with (in my opinion), is that the Corinthians have forgotten Christ as the focus of their lives. Apparently there is open division (schismata) among the believers. Some say they follow Apollos, or Cephas, or Paul or Christ. There is division here. These factions; could they have been worshipping in different households? If so, it could be possible that different loyalties may have developed between the "houses". Loyalties to man, not to Christ may have begun to develop.

         Paul begins his wisdom talk telling that he was sent by Christ (called by the will of God,1:1) to preach the gospel (apostolic authority?). The wisdom of man is not the wisdom of God. Paul calls on them not to boast in man, but to boast in the Lord. God called the people because they were not "wise" in worldly things. But now it appears that has changed.

         The Spirit of God is introduced as the source of the power in Paul's preaching. This is so that their faith would be in God and not man. The understanding of the power of the Spirit is very key to these Corinthians. They must turn their backs to the divisions found through the flesh, and return to the unity found through Jesus Christ.

         Paul is trying to instill in these people the centrality of God in their life. In 3:9, they are referred to as the "household of God". Paul is trying to (re)-teach the rules (codes) of the house to them. Jesus Christ is the foundation of the house. What anyone builds up from that foundation will be tested on the Day of the Lord. Paul sees himself as a servant, a steward of the household.

         The way I perceive these passages, (chapters 1-4), Paul is trying to unite these people. The risen Christ is the focus (the center) of this re-uniting. As previously mentioned, I believe that Paul is seeking to reinstate the rules of the "household" of God to the church(s) in Corinth.

 


I Corinthians 5:1-13   Rough Translation


5:1) It is actually reported among you sexual immorality, (fornication) and such fornication which is not among the gentiles, so that one has the wife of the father.

 

2) and you have been puffed up and not rather grieved, in order that from the midst of you the one having done this deed be taken?

 

3) For I indeed, in my body being absent, but being present in the spirit, I have already judged as being present the one having done this thing.

 

4) in the name of the Lord of us Jesus, having been gathered together you and my spirit with the power of the Lord of us Jesus.

 

5) To hand over such a person to satan for destruction of the flesh, in order that his spirit may be saved in the Day of the Lord.

 

6) The boasting of you is not good. Do you not know that a little leaven leavens all the mixture?

 

7) Purge out the old leaven that you may be a new mixture as you really are un- leavened. For indeed the Passover (lamb) of us, Christ was sacrificed.

 

8) So let us keep the feast not with old leaven nor with leaven of malice and evil, But with unleavened bread of purity and truth.

 

9) I wrote to you in the Epistle not to mix with fornicators,

 

10) not complete dissociation with the fornicators of this world or the greedy-ones and the swindling-ones or idolaters. Since then you would have to go out from the world.

 

11) But now I wrote to you not to mix with any brother being called a fornicator or a greedy man or an idolater or a reviler or a drunkard or a swindler, with such a man do not eat.

 

12) For what is it to me to judge the ones outside? Not judge the ones within you?

 

13) But the ones outside, God judges. Remove the evil man from among yourselves.

 

 Chapter 5: Questions.

 

1. The spirit that is to be delivered in vs. 7, is it that of the fornicator, or of the church body?

2. How does the image of the paschal lamb, Jesus, influence the identity of these people? How does it set them apart from the "outside" of the community?

3. What are the links of Paul's list – the fornicator, the greedy, the idolater, the reviler, the drunkard, and the robber in 5:11 to Deuteronomy?

4. (vs.4) Is Paul present with the church?

5. (vs.11) This "not eating" instruction; certainly they were not to share the "Lord's Table", but what about regular meals? (What about the Lord's Table?!) What about reconciliation, forgiveness and salvation?

 

Chapter 5: Notes (of interest to me.)

 

Information cited is from: Anchor Bible, Volume 32, Doubleday: New York, 1976.

1. "Gr. Phusioo"; arrogant pride. Perhaps the Corinthians were proud in the actions of this "one" man. They had not sought to correct him. This makes me wonder if there had been more of these type things (porneia) occurring un-reported?

2. "Gr. Holos"; transitional word, possibly having local meaning, everywhere.

3. "Gr.porneia"; sexual immorality. What about the extended sense of the application? (ie. Greedy, idolater, reviler and robber.)

4. As a personal note, Paul sees these people in Corinth the same as the Christian Jews of Israel. They are all of the one body, the church. They are all part of the one covenant God made with Abraham. (They are a covenant people.)

5. I am questioning the removal of this man (fornicator) as a means of purifying the church? What about the Jesus tradition?

 

Hayes, Richard B., Interpretation, First Corinthians, John Knox: Louisville, 1997.

1. "Paul seems to have translated and transferred the basic disciplinary norms of Israel's covenant community over onto the church at Corinth, ……Paul in effect addresses the gentile Corinthians as Israel. God's word to Israel has become God's word directly to them" (88). Relates to question #4 above.

 

I Corinthians 6:1-20   Rough Translation


6:1) Dares anyone of you a dispute holding with the other to be judged before the unbeliever and not before the believers (saints, loyal followers).

2) or do you not know that the saints will judge the world? And if by you is judged the world, incompetent are you judges (of the) smallest matters?

3) Do you not know that angels we will judge, not to mention the everyday things of this life?

4) If then you have a case concerning to (pertaining to) the things of this life, how could you appoint such ones being little esteemed by (or despised by) the church as judges?

5) To you shame I speak. Thus is there not among you not even one wise man who will be able to make judgment between the brothered-ones of him?

6) But brothered-one with brothered-one is judged and this before unbelievers?

7) Already therefore altogether a defeat for you it is that you lawsuits have with one another. Why not rather be wronged? Why not rather be cheated?

8) But you do wrong and cheat, and this (to your) brothered-ones.

9) Or do you not know that the unrighteous-ones will not inherit God's Kingdom? Be not deceived; neither fornicators nor idolaters nor adulterers nor homosexual perverts nor male sexual perverts

10) nor greedy-ones nor drunkards nor revilers nor swindlers will inherit the Kingdom of God.

11) And these things some of you were; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of the God of us.

12) All things to me are lawful but not all things beneficial. All things to me are lawful but not I will be mastered by anything.

13) The foods for the stomach and the stomach for foods, but God will destroy this and these. But the body is not for fornication but for the Lord, and the Lord for the body.

14) But (the) God will raise up the Lord and us through the power of him.

15) Not do you know that the bodies of you are members of Christ? Having taken then the members of Christ should I make (them) members of a prostitute? Never may it be.

16) Or do you not know that the one joining himself to a prostitute is (of) one body? Will be for it says the two into flesh one (for it says the two into one flesh will be).

17) But the one joining himself to the Lord is one spirit (with the Lord).

18) Flee the sexual immorality. Every sin a man might do is outside the body (BODY OF CHRIST?); but the one committing sexual immorality against his own body sins.

19) Or do you not know that the body of you is a sanctuary of the Holy Spirit in you, whom you have from God, and you are not on your own?

20) You were ransomed with a honors price! Then glorify God in the body of you.

Notes:

Anchor Bible, vol. 32, 1976.

1. vs. 9, … unrighteous-ones will not inherit God's Kingdom. (do the universalists agree?)

2. vs. 11, … washed, sanctified and justified. Can this be seen as house-hold of God language?

3. vs. 19, … your body, a sanctuary of the Holy Spirit.  (Temple language?)



I Corinthians 7:1-40   Rough Translation


7:1) concerning now the things of which you wrote, (it is) good for a man not to touch a woman;

2) but because of the acts of fornication each of each man let him have his own wife and each woman the own husband let her have.

3) to the wife let the husband render the debt, but likewise also the wife to the husband.

4) The wife does not have authority over her own body but the husband, but likewise the husband does not have authority over his own body but the wife (does).

5) Do not deprive each other, unless not by agreement for a time, in order that you might devote (yourselves) to prayer and again together you may be, in order that Satin tempt you because of the lack of self-control of you.

6) But this I say according to concession, not according to command.

7) But I wish all brothered-ones to be as even myself; but each man has his own gift from God. The one this and another that.

8) But I say to the unmarried men and to the widows, (it is ) good for them if they remain as I also;

9) But if they do not have self control, let them marry, for better it is to marry than to be consumed with passion.

10) But to the ones having married I charge, not I but the Lord, a wife is not to be separated from (her) husband .

11) But if she is separated, let her remain unmarried or be reconciled to the husband, and a husband (his) wife not to leave.

12) But to the rest say I, not the Lord: If any brother has a unbelieving wife and she is willing to live with him, let him not leave her;

13) and if a wife has an unbelieving husband, and this man is willing to dwell with her, let her not leave the husband.

14) For the unbelieving husband has been sanctified by the wife and the unbelieving wife has been sanctified by the brother; otherwise the children of you are impure, but now holy they are.

15) But if the unbelieving-one separates himself, let him separate; The brother or the sister has not been enslaved in such matters; But in peace God has called you.

16) For how do you know, wife, if the husband you will save? Of how do you know, husband, if the wife you will save?

17) Only as the Lord assigned each one to each one as God has called, so let him walk. And so in all the churches I order.

18) Having been circumcised if anyone was called, let him not conceal. In uncircumcision has any one been called; let hem not be circumcised.

19) Circumcision is nothing and uncircumcision is nothing. But keeping the commandments of God.

20) Each one in the calling in which he was called, in this let him remain.

21) (While) a slave were you called, not to you let it matter; but if you are able free to become, rather make use (of it).

22) For the one in the Lord is having been called(while) a slave is a freedman of the Lord, likewise the one (while) a feedman is a slave to Christ.

23) With a price you were bought; do not become slaves of men.

24) Each one in what he was called, brothers, in this let him remain with God.

25) Concerning now the virgins, a commandment of the Lord I do not have, but an opinion I give as been shown mercy by the Lord faithful to be.

26) I consider then this to be good because of the present necessity, that it is good for a man to be so.

27) (If) you have been bound to a wife, do not seek separation; (If) you have been freed from a wife, do not seek a wife.

28) But if you marry, you do not sin; and if the virgin marries she did not sin. But affliction in the flesh such ones will have, but I am trying to spare you/

29) But this I say, brothers, the time has been shortened; from now on, in order that the ones having wives as not having maybe,

30) and the ones weeping as not weeping and the   ones rejoicing as not rejoicing and the ones buying as nor possessing,

31) and the ones using the world as not fully using (it); for the present form of this world is passing away (changing, in-flux).

32) But I desire you to be fee from care. The unmarried man cares for the things of the Lord;

33) But the one having married cares for the things of the world, how he may pleas the wife.

34) and  he has been distracted and the unmarried woman and the virgin care the things of the Lord, in order that she may be Holy both in body and in the Spirit; But the woman having married cares for the things of the world, how she may please the husband.

35) Now this for your own profit I speak, not that a noose I may put on you but with respect to what (is) proper and constant service to the Lord in an undistracted way.

36) But if anyone thinks to behave improperly toward the virgin of him, if she is in her prime, and thus it has to be, what he desires let him do, he does not sin, let them marry.

37) But he who has stood in the heart of him firm not having need, but has mastery concerning his own desire, and this he has decided in his own heart, to keep, his own woman, a virgin, he does well.

38) And so then the one marrying his own virgin does well and the one not marrying better will do.

39) A wife has been bound for so long a time as the husband of her lives; But if the husband should sleep, free she is to be married to whom she desires, only in the Lord.

40) But more blessed she is if so she remains, according to my opinion; and I consider also to have the spirit of God.

Notes:

Anchor Bible, vol.32, 1976

1. Mutual jurisdiction on each, the husband the wife, for the sexual obligation of marriage. Each is to meet the needs of the other. This is found no where else in scripture.

2. Was Paul married? Was he a widower? (wishing for all people to be even as himself.)

3. Who can & who cannot lead a Godly life in regards to abstinence or marriage? Which ever is ones way, is a manifestation of dependence upon God.

4. Believing couples – Divorce is forbidden (compare to today.)

5. vs. 34, "unmarried virgin".    

1 Corinthians Chapter 8      

 

(1) But about this meat offered to idols, Remember that we all have knowledge and knowledge puffs up, but love builds up. (2) If anyone thinks to have known anything, not yet he knew as it is necessary to know. (3) But if whoever love the God, this having knowledge by means of him. (4) Concerning the meal therefore of the meal offered to idols, we know that is nothing, a false god in the cosmos and that there is no God except one. (5) and then if there are ones being called God's either in Heaven of on earth, just as there are many gods and many lords. (6) Yet to us there is one God the Father out from who all things and we in him and one Lord Jesus Christ through whom all things and we through him. (7) But there is not in all men this knowledge; but some being accustomed until now to the idol eat as really offered to a false god and the conscience of them being weak is defiled. (8) but food will not commend us to God. Neither if we do not eat are we lacking, nor if we eat are we better. (9) but beware lest some how this right of you becomes a stumbling block to the weak ones. (10) For if anyone sees you, the one having knowledge in an idols temple reclines eating, will not the conscience of him being a weak one be bolstered so as the? (11) For the one being weak is restored by your knowledge , the brothered-one for the sake of whom Christ died. (12) And this sinning against the brothers and wounding their soul (Christian understanding) being weak into Christ, you miss the mark. (13) Therefore if food causes you to stumble my brothered-one, I cause to stumble.

Questions/comments –

*Paul's announcement in vs. 32 – "if anyone loves God, he is known by God" – Interesting use of the knowledge of God vs the knowledge of the Corinthians. Salvation language?

* vs. 9 uses of proskomma, "how to become an 'un-Christian' (JEA)". – Very crucial to our walk as ministers.

* vs 11 – The believers knowledge is destroying the weak one.

* vs 10 – Reverse of up-building, shaping of the oikos – weak ones are in peril.

 

 

1 Cor 9

 

(1) Be not a free person? Be not an apostle? Is it not Jesus the Lord that we see, not the workmanship, we exist in the Lord? (2) If to others not that means an apostle, rather to you for proof so that we the apostleship of you with in the Lord. (3) My defense to the ones examining me is this. (4) Have I not the right (authority) to eat and drink. (5) Have I not the right (choice) to take along a believing wife as the rest of the apostles and the brothered-ones of the Lord and Cephas? (6) or only I and Barnabas have we not the right (authority) not to work; (7) who serves as a soldier at his own expense ever? Who plants a vineyard ant from the harvest does not eat? Or who tends like a Shepard a flock and does not eat from the milk of the flock? (8) Surely not to a human these things I proclaim or also these things the law says not? (9) For in the law of Moses it has been written, you shall not muzzle an ox threshing grain. It is not the oxen that matter to God? (10) It is not all together because of us he says this? For because of us it was written that the one plowing ought to plow in hope of the crop. (11) If we to you the spiritual things are sowed, it is a great thing if we, your material things will reap? (12)If others over you have this authority, not rather we? But we did not make use of this authority, but all things we endure, in order that some one is not blocking (obstacle) the giving of the gospel of Christ. (13) Do you not understand that the ones bringing about the Temple services eats the things of the Temple, the ones waiting upon the altar have their share with the altar? (14) In the same way also the Lord commanded the ones proclaiming the gospel out of the gospel by means of earning their living. (15) But I have not made use of these things. I did not write these things in order that it might be with me; for it is better for me to die than the boasting of me no one will make deprived of power. (16) For if I preached the good news there is no boasting for me. For I am hard pressed. For woe to me if I do not preach the good news. (17) For if willingly I do this I have a reward; but if unwillingly I have bee trusted with a task of faith. (18) What then is my reward? In order that proclaiming the good news I may make the good news with out charge so as not to make full use of my right in the gospel. (19) For being free from all men, to all men I myself I enslaved; that the more I might gain. (20) And I became to the Jews as a Jew, in order that I might gain Jews; to the ones under the law as under the law, not being myself under the law, in order that the ones under the law I might gain. (21) To the ones outside the law, not being outside the law of God but within the law of Christ, in order that I may win over the ones outside the law. (22) I became weak to the weak-ones in order that the weak-ones I might win over. To all men I have become all things in order that by all means I might save someone. (23) And all things I do for the sake of the gospel in order that a fellow partaker of it I may become. (24) Do you not know that the ones running in a race course all indeed run, but one receives the prize? So run in order that you may obtain it. (25) and everyone competes (in the games) in all things exercise self control those ones in order that they may receive a perishable wreath, but we (receive) an imperishable one. (26) I therefore so run as not with uncertainty so I box as not beating the air. (27) but I treat roughly my body and keep it under control lest to others I may become myself disqualified.

Questions/comments:

* Paul defends his apostleship – apostolic freedoms.

* vs. 5 – "believing wife" (sister).

*vs. 9 – "Do not muzzle the ox", yes God is interested. An apostle must eat too,(Hayes,          Interpretation – 151).

* vs. 24-25 – World goals vs Christian goals – perishable vs imperishable. Even Paul may not win the race, vs.27.

 

 

1 Cor 10

 

(1) For I do not want you to be ignorant brothered-ones, that the fathers of us all under the cloud were and all through the sea passed and all into Moses were baptized in the cloud and in the sea. (3) and all ate the same spiritual food and all drank the same spiritual drink; for they were drinking from a spiritual rock following them, and the rock was Christ. (5) But not with the majority of them was God pleased, for they were strewn about in the wilderness. (6) Now these things occurred as examples for us, for us not to be ones desiring after evil things, as also those ones desired. (7) Neither idolaters should you become as some of them, as it is written, The people sat down to drink and stood up to play. (8) Neither let us commit fornication as some of them committed fornication and fell in one day, twenty thousand. (9) Neither murmur, even as some of them murmured, and they were destroyed by the destroyer. (11) Now as examples these things happened to those ones, but it was written for admonition so us, to who the ends of the ages have come. (12) So the one assuming to have stood, take heed or else he should fall. (13) A temptation has not taken you except that which is human; but faithful is God, who will not let you be tempted beyond what you are able, but will make with the temptation also the way out so you can endure it. (14) Therefore beloved of me, flee from idolatry. (15) As to thoughtful ones I speak; you judge what I say. (16) The cup of blessing which we bless, is it not a sharing of the blood of Christ? The bread which we break is it not a sharing of the body of Christ? (17) Because one bread, one body we the many are, for all of the one bread we partake. (18) Look at Israel according to the flesh, are not the ones eating the sacrifices partakers of the altar? (19) What then am I saying? That an idolatrous sacrifice is anything or that an idol is anything? (20) But that the things which they sacrifice, to demons and not to God they sacrifice; I do not want you to become sharers of the demons. (21) You are not able to drink the cup of the Lord, and the cup of demons, You are not able to partake of the Lord's table and a demon's table. (22) or do we make jealous the Lord? Surely we are not stronger than he. (23) All things are lawful but not all things are beneficial; All things are lawful but not all things build-up (the household). (24) Let no one seek his own thing (good) but the good thing of the other. (25) Everything being sold in a meat market, eat without raising questions because of conscience. (26) For of the Lord is the earth and the fullness of it. (27) If anyone of the unbelievers invites you and you want to go, eat everything being set before you with out raising questions because of conscience. (28) But if anyone should say to you, "This is offered in sacrifice, Do not eat" because of that man having revealed it and because of conscience. (29) But I say not the conscience of himself, but the conscience of the other man. For why is my freedom judged by another man's conscience? (30) It I with thanksgiving partake, why am I blamed for what I give thanks for? (31) Therefore whether you eat or drink or whatever you do, all things to the Glory of God do. (32) Be without offense both to Jews and to Greeks and to the church of God. (33) Even as in all things I also please all humans, not seeking my own advantage, but that of the many in order that they may be saved.

Questions/comments:

* vs. 3 – Spiritual food & drink – "Food supplied by God's special action and food which has a spiritual or typological significance"…manna – The Anchor Bible-254.

* vs. 11 – End of the ages – Eschatological ?? No, as a culmination of "passed down things" as our inheritance, JEA. Anchor Bible gives it as "a singular sense of the ending of a unity". No assumption of an epochal pattern, (Anchor-247).

 

1 Cor 11

 

(1) Imitators of me, become as I also am of Christ. (2) Now I praise you that in all things you have remembered me and – just as I have handed them over to you all the traditions you are keeping. (3) And I wish you all to know that the head of every husband is Christ, and the head of the wife is the husband, and the head of Christ is God. (4) Every husband praying or prophesying having anything down over his head shames the head of him. (5) But every wife praying or prophesying with her head uncovered shames the head of her; For it is one and the same with having a shaved head. (6) For if a wife has not covered herself down, let her be shorn; but-since it is shameful for a wife to be shorn or shaved, let her be covered. (7)For a husband ought not to be covered on the head, being the image and glory of God; but the wife is the glory of the husband. (8) For not the husband is out of the wife, but the wife is out of the husband. (9)For also the husband was not created because of the wife, but the wife because of the husband. (10) Because of this, should not the wife have authority over her head because of the angels? (11) However neither the wife is without the husband or the husband is without the woman in the Lord. (12) For just as the wife is of the man, so also is the man through the wife. (13) Among yourselves judge; is it fitting for a wife to pray to God uncovered? (14) Does not nature herself teach that If a man wears long hair it is a dishonor to him? (15) But if a wife wears long hair a glory to her it is? (16) Now if anyone thinks to be contentious, we do not have such a custom nor do the churches of God. (17) But in giving this charge that follows I give not praise because not for the better but for the worse you come together. (18) For first indeed when you come together in an assembly I hear divisions among you to exist and partly I believe it. (19) For it is also necessary for (divisions) sects to be among you in order that also the proven ones may become manifest among you all. (20) Your coming together therefore into one place is not the Lords Supper that you eat? (21) For each one receives ahead of time his own supper in eating and one hungers and one is drunk. (22) For do you not have houses in which to eat and to drink? Or the church of God, do you despise and do you shame the ones not having? What should I say to you? In this I do not praise you. (23) For I received from the Lord that which also I passed on to you, that the Lord Jesus in the night in which he was betrayed took bread (24) and having given thanks, he broke it and said, this is my body on behalf of you; this do in my remembrance. (25) In like manner also (he took) the cup after the eating of supper saying, this cup is the new covenant in my blood; this do as often as you drink in my remembrance. (26) For as often as you eat this bread and drink the cup, the death of the Lord you proclaim until he comes. (27) So whoever eats the bread or drinks the cup of the Lord unworthily will be guilty of the body and the blood of the Lord. (28) But let human examine themselves and so of the bread let him eat and of the cup let him drink; (29) for the one eating and drinking eats and drinks judgment to themselves when not discerning the body. (30) Because of this many among you are weak and sick and a number are falling asleep (dying). (31) But if we were judging ourselves we would not be judged. (32) But being judged by the Lord we are being disciplined in order that we would not be condemned with the world. (33) So then my brothered-ones, when coming together to eat wait for one another. (34) If anyone hungers in his home, let him eat, in order that you may not be judged, and the remaining things I will set in order whenever I come.

Questions/comments:* Anchor chooses to use man and woman as opposed to husband and wife. Interpretation also prefers the generic man and woman. * vs. 12 "from the man… through the woman". – Paul refers to the order of creation in the first instance, and the order of nature in the second; ek and dia, (Anchor-261).

 

1 Cor 12

 

(1)   Now concerning things spiritual, brothered-ones I do not want you to be ignorant. (2) you know that when you were a pagan worshipping the mute idols when ever you were being lead, you were being carried away. (3) Wherefore I make known to you that no one by the spirit of God speaking says, A curse is Jesus and no one is able to say, Lord Jesus except by the Holy Spirit. (4) Now different kinds of gifts there are, but the same spirit. (5) and different kinds of ministries there are ant the same Lord. (6) and different kinds of operations there are, but the same God the working all things in all. (7) But to each is given the manifestation of the Spirit for the common good. (8) For to one through the Spirit is given a word of wisdom, but to another a word of knowledge according to the same spirit, (9) to another faith by the same spirit, but to another gifts of healing by the one spirit. (10) But to another the workings of miraculous powers, but to another prophecy, but to another discerning of the spirits, to another kinds of tounges, but to another kind of tongues. (11) But all these things works the one and the same spirit, distributing individually to each one as he determines. (12) For as even the body is one and has many members all are the members of the same body many being one body, so also the Christ.(13) For also in one spirit we all into one body were baptized, whether Jews or Greeks, whether slaves of free men and all in one spirit we were given to drink. (14) and for the body is not one member but many. (15) If says the foot, because I am not a hand, I am not of the body, not for this reason would it cease to be of the body? (16) And if the ear says, because I am not an eye, I am not of the body, not for this reason would it cease to be of the body ? (17) If all the body was an eye where would be the hearing: If all hearing, where would be the smelling? (18) But now God set the members one each of them in the body as he wanted. (19) But if all were one member where would be the body? (20) But now many members but one body. (21) But is the eye not able to say to the hand I do not have need you or again the head says to the feet, I have no need of you. (22) But much rather the members of the body appearing to be weaker necessary are, (23) and those of the body which we think dishonorable, honor these more abundant – we clothe, and the shameful parts of us have greater prominence. (24) But the comely members of us have no need but God – the combined members of the body, to the lacking member is given more abundant honor. (25) in order that there be division in the body, but the same for one another should care for the members. (26) and whether one member suffers, suffers with it all the members, or one member is honored, rejoices with all the members. (27) Now you are Christ's body and murmurs in part. (28) and God placed some in the church first apostles, second prophets, third teachers, then those having works in miracles, then gifts of healing, helpful deeds, administration, kinds of tongues. (29) surely not all are apostles? Surely not all are prophets? Surely not all are teachers? Surely not all are workers of miracles? (30) surely not all have gifts of healing? Surely not all talk in tongues? Surely not all interpret?  (31) You earnestly desire, but the greater gifts. And yet I show to you a way beyond.

(2)   Questions/comments: * vs. 1, spiritual gifts as to things of the spirit. I like things of the spirit -  given to further reveal God's self to us. * Discernment of gifts is key to me at this point. Human impulses vs movement of the spirit.

  

 

1 Cor 14

 

(1)   Pursue love, eagerly desired and the spiritual things, but rather in order that you may prophesy. (2) for the one speaking in a tongue (speaks) not to humans but speaks to God; for no one hears, in the spirit but he speaks mysteries. (3) but the one prophesying to people speaks for up-building and encouragement and consolation. (4) the one speaking in a tongue himself up-builds. But the one prophesying, up-builds the church. (5) Now I desire all of you to speak in tongues, but rather in order that you may prophesy; now greater is the one prophesying than the one speaking in tongues unless he interprets, in order that the church may receive up-building. (6) But now brothered-ones, if I come to you speaking in tongues, what will I benefit you except to you I speak wither with revelation or with knowledge, or with a prophecy or with a teaching? (7) even a lifeless thing is a sound giving, whether flute or harp, if a distinction in the notes they give or not, how will it be known what is being played (on the flute) or what is being harped. (8) and if a trumpet gives an unclear call, who will prepare himself for battle? (9) so also unless you by your tongue an intelligible message give, how will it be known the thing being said? For you will be speaking into the air. (10) so many it may be, kinds of languages there are in the world and not one is meaningless. (11) Therefore if I do not know the meaning of the voice, I will be to the one speaking a foreigner and the one speaking with me a foreigner. (12) and so you, since you are zealots of spiritual things, for the up-building of the church be zealous in order that you might overflow (abound). (13) Therefore the one speaking in a tongue, let him pray in order that he may interpret. (14) For if I pray in a tongue, the spirit of me prays, but the mind of me is unfruitful. (15) what then is this? I will pray with my spirit, I will pray but also with my mind. I will sing with my spirit, I will sing and also with my mind. (16) otherwise if you praise in your spirit how will the one occupying the place of the uninstructed say the amen  at your giving of thanks? Since what you say (he) does not know of. (17) For you in deed give thanks well but the other man is not being built-up. (18) I thank God I speak in tongues more than all of you. (190 but in the church I want to speak five words with the mind of me in order that also others I may instruct, instead of speaking 10,0000 words in a (undistinguishable) tongue. (20) Brothered-ones be not children in your minds, but as to malice become child-like, and in your understanding become mature.(21) in the law it has been written in other tongues and with lips of others I will speak with people to this and even not so will they hear me says the Lord. (22) So then the tongues are for a sign, not to the ones believing but to the unbelievers, but prophecy is not to the unbelievers but to the ones believing. (23) If therefore the whole church comes together and all speak in tongues, and unlearned ones enter or unbelievers, will they say that you are out of your minds?  (24) But if all prophesy, enters some unbeliever or unlearned one, he is convicted by it all, he is judged by all. (25) The hidden things of the heart of him became manifest and so having fallen on his face he will worship God declaring God is really among you. (26) What (how) then is it, brothered-ones? When you came together, each one has a psalm, (each has) a teaching (revelation), a tongue each has, an interpretation each has. Let all things be for up-building. (27) If in a tongue anyone speaks, by two or the most three, and in turn let one then interpret. (28) But if there is not an interpreter, let him be silent in a church, to himself and let him speak to God. (29) And the prophets, let them speak two or three and to others let them discern. (30) But if something is revealed to another by sitting let the first be silent. (31) For you are able one by one to prophesy in order that all may learn and all may be encouraged. (32) and the spirits of prophets are subject to prophets, (33) For he is not the God of confusion, but of peace. As in all the churches of the saints. (34) Let the wives in the churches be silent, for it is customarily accepted, but let them be accountable as also the law says. (35) and if they desire to learn anything let them ask their own husbands at home. For is a base thing for a wife to speak in the church. (36) or from you the word of God went forth or to you only did it reach. (37) If anyone thinks to be a prophet or a spiritual man, let him fully know the things I write to you, they are that of the Lord, a commandment. (38) But if anyone does not recognize this, he is not recognized. (39) So then my brothered-ones, eagerly desire to prophesy and do not forbid to speak in tongues. (40) But let all things be done decently and according to order.

(2)   * Questions/comments: * Prophesy over tongues – Supremacy? * Encouragement is observed by the continuing "up-building of the oikos" language (vs 3-4).

 

1 Cor 13

 

(1)   If in the tongues of man I speak and of angels, but I do not have love , I have become brass sounding or a cymbal clanging. (2) and if I have prophecy and know all the mysteries and all the knowledge and if I have all the faith so as to remove mountains, but I do not have love I am nothing. (3) and if I give away all the possessions of me and if I give over the body of me in order that I may boast, but not have love, I have gained nothing. (4) Love suffers long, love is kind, is not jealous, love does not brag, (love) is not puffed up, (5) (love) does not behave disgracefully, does not seek  the things of itself, is not provoked, does not keep record of wrongs, (6) does not rejoice over unrighteousness, but rejoices with the truth; (7) (love) covers all things. Believes all things, endures all things. (8) love never fails; but whether prophecies they will be abolished; or tongues, they will cease, of knowledge, it will be abolished. (9) for in part we know and in part we prophesy; (10) but when the completion comes, the thing in part will be abolished. (11) when I was a child, I used to speak like a child, I used to think like a child, I used to reason like a child; when I had become a man (adult), I abolished the things of the child. ( 12) for still we see through a mirror indistinctly, then but face to face; yet I know in part, then but I will fully know even as I was also fully known. (13) But now remains faith, hope love, of these three the greatest of these is love.

(2)   * Questions/comments: *Anchor includes 12:31b to 14:1a for completing the contextual setting. * Anchor – "Love is set as an antithesis to tongues, prophecy, interpretation etc. * Love is Paul's key to "everything".

(3)    

 

1 Cor 15

 

(1) I make known now to you brothered-ones the good news which I preached to you which also you received, in which also you have stood, (2) also through which you are being saved, with what word I preached to you if you hold fast unless in vein you believed. (3) For I passed to you among the first things that which also I received, that Christ died for the sins of us according to the scriptures. (4) and that he was buried and that he was raised on the third day according to the scriptures. (5) and that he appeared to Cephas then by the twelve; (6) Afterward he appeared to over five hundred brothered-ones at one time, of whom the majority are still alive until now, but some fell asleep (death). (7) Then he appeared to James then to all the apostles, all (8) and last of all as even if to one untimely born he appeared to me. (9) For I am the least (peculiar one) of the apostles, who is not qualified to be called an apostle because I persecuted the church of God.(10) But by the grace of God I am what I am and the grace of him was not given in vain, But I labored more abundantly than all of them; not I, but the grace of God was with me. (11) Therefore whether I or those ones, we preached and you believed. (12) Now if Christ is being preached that has been raised from the dead, how do some among you say that a resurrection of dead persons there is not? (13)and if there is not a resurrection of the dead persons, neither Christ has been raised. (140 and if Christ has not been raised our preaching is hollow and the faith of you is empty. (15) and so we are also found false witnesses of God because we have witnessed as to God that he raised Christ whom did he not raise if then dead persons are not raised. (16) For if dead persons are not raised neither Christ has been raised, (17) and if Christ has not been raised futile is the faith of you, (18) and then the ones having fallen asleep (death) in Christ have perished. (190 If in this life we are living out Christian hope we are to be more pitied than all other mortals. (20) But now Christ has been raised from the dead ones, the first fruits harvests of the ones having fallen asleep. (21) For since through a human death came, also through a human (came) the resurrection of the dead ones. (22) For as in Adam all die, so also in Christ all will be made alive. (23) But each one in (his) own order; Christ the first fruit of the resurrection, afterward the ones of Christ in the coming of him,(24) then the end, when the kingdom is given over to God, even the Father, when he abolishes all rule and all authority and power. (25) For it is necessary for him to reign until he puts all enemies under his feet. (26) The last enemy being abolished is death. (27) For all things he subjected under his feet. But when he says that all things have been subjected under it is clear that all things (death) all things are intended for him. (28) but to him all things are subjected, then also the son himself will be subjected to the one having subjected to him all things, that God may be all things to all. (29) Otherwise what will those that are baptized do on behalf of the dead-ones? If dead persons really are not raised, why then are they baptized on behalf of them? (30) Why also are we in danger every hour? (31) Daily I die, I swear by you boasting brothered-ones which I have in Christ Jesus the Lord of us. (32) If as a mere man, I fought with wild beasts in ephesas, what is the gain to me? Of dead persons are not raised, "Let us eat and let us drink, for tomorrow we die". (33) Do not be deceived: evil companionship corrupts good behavior."(34) Come to your senses, live righteously, and stop sinning, for some have an ignorance of God, to your shame I speak this. (35) But someone will say, "How are the dead-ones raised?" and with what kind of body do they come? (36) Foolish man, what you so is not made alive unless it dies; (37) and what you sow, you sow not the body going to become but sow a bare grain of wheat or others. (38) and then God gives to it a body as he pleases, and to each of the seeds its own body. (39) Not all flesh is the same flesh, of man but there is another, and another flesh of animals, and another flesh of birds and another of fishes. (40) and there are heavenly bodies, and earthly bodies, but different is the glory of the heavenly and different the glory of the earthly. (41) There is another glory of the sun, and another glory of the moon, and another glory of the stars; for star from star differs in glory. (42) So also is the resurrection of the dead. It is sown as perishable (corrupter), it is raised with imperishability; (43) It is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power. (44) It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body. (45) So also it is written, the first man Adam became a living soul, the last Adam (Jesus Christ) became a life giving (resurrected) spirit. (46) Yet the spiritual body is not first, but the physical, then comes the spiritual body. (47) The first is out of the earth, made of dust, the second man is out of heaven. (48) As the one of dust, are also those of the soil, earthlings and as the one of heaven such also are the heavenly ones; (49) and as we bore the image (shapes) of the earthling we will also bear the image of the heavenly one. (50) Now, this I say brothered-ones: that flesh and blood are not able to inherit the kingdom of God, neither the perishable inherits the imperishable. (51) Behold, a mystery I speak to you; all will not sleep, but all we will be changed. (52) In a moment, in a wink of an eye, at the last trumpet sound, the dead will be raised imperishable and we will be changed. (53) For it is necessary that this corruptible body to put on the imperishable and this moral nature to put on the imperishable and this mortal nature to put on the immortal. (54) But when this perishable nature puts on the imperishable and this mortal nature puts on the Immortal, then will come to pass the word- having been written, death is swallowed up in victory. (55) Where oh death is your victory? Where oh death is your sting (whip)? (56) The sting of death is sin, and the power of sin is the law. (570 But thanks be to God who gives us the victory as a gift through our Lord Jesus Christ. (58) So then, beloved brothered-ones, be steadfast-ones, immovable-ones, abounding in the work of the Lord always, knowing that the labor of you is not in vain in the Lord.

Questions/comments: * vs. 9 – is of interest to me; Paul again is speaking of his insufficiency as an apostle. * vs 14 – kenon – empty, without substance would be Paul's preaching if Jesus had not risen from the dead. * vs 20 – Christ as the first-fruits offering to God from the ones being raised. * vs 33-34; Wonderful advice for today as well.

 

 

1 Cor 16

16:1) Concerning no the collection for the saints, as I directed of Galatia, so also you do contribute, (2) Every first day of the week let each of you by himself set aside, storing up whatever he may have prospered in, in order that when I arrive, there should be collections. (3) and when I arrive whomever you approve, with letters these ones I will send to carry the gift of you to Jerusalem. (4) and  it is fitting for me also to go, with me they will go. (5) I will come and to you whenever Macedonia I pass through; Macedonia for I am passing through, (6) with you and possibly I will stay or even spend the winter, in order that you may send me forward wherever I may go. (7) I do not want for you now in passing to see I hope for time some to remain with you. If the Lord permits, (8) I will remain but in Ephesus until Pentecost; (9) Door for to me has opened a great and effective and opposing ones are many. (10) If now comes Timothy, see in order that without fear he may be with you; For the work of the Lord he works as I also; (11) let not anyone therefore him despise. Send forward but him in peace, that he may come to me. I am waiting for him with the brothers, greatly I urged him in order that he would come to you with the brothers. And altogether not it was his desire in order that he should come now. He will come but whenever he has an opportunity. (13) Watch, stand firm in the faith, be men, be strong. (14) all things your in love let it be done. (15) I urge now you, brothers you know the household of Stephahas, that it is the first fruits of Achaia and that into the ministry for the saints they put themselves. (16) That also you may be submissive to such ones and to everyone joining in the work and laboring. (17) I rejoice now at the coming of Stephanas and of Fortunatus and of Achaicus, because your deficiency these men and yours give recognition therefore to such men. (19) Greet you the churches of Asia. Greet you in the Lord heartily Aquila and Prisca with the in (the) house of them church (meeting). (20) Greet you the brothers all greet on another with a holy kiss. (21) The greeting with my own hand Paul's. (22) If anyone does not love the Lord, let him be a curse. OUR LORD, COME. (23) The Grace of the Lord Jesus be with you. The love of me with all you in Christ Jesus.

 

 

 

 

 

 

        

(JCA)

I Corinthians 1:1-31   Rough Translation


 

1:1)Paul, a called apostle of Christ Jesus through [the] will of God and Sosthenes the brothered-one,

 

2) to the church of God to the existing ones in Corinth, to the ones having been sanctified in Christ Jesus, [the] called set apart ones, with all the ones being called by the name of the Lord of us Jesus Christ in every place of theirs and of ours.

 

3) Grace to you and peace from God Father of us  and [the] Lord Jesus Christ.

 

4) I give thanks to the God of me always concerning you for the grace of God having been given to you in Christ Jesus

 

5) that in all things you were enriched in him in every word and in all knowledge,

 

6) just as the witness of Christ has been confirmed in you all,

 

7) so that you all [are] not to be lacking in no gift waiting [for] the revelation of the Lord of us Jesus Christ,

 

8) who also will confirm you to [the] end beyond reproach in the day of the Lord of us Jesus Christ.

 

9) Faithful [is] God through whom you all were called into fellowship of the son of him Jesus Christ the Lord of us.

 

10) Now I encourage you all, brothered ones, with the name of the Lord of us Jesus Christ, in order that together you all might speak all and divisions in you all [there] might not be, but might you all be restored in the same mind and the same purpose.

 

11) For it was made clear to me about you all, my brothered-ones, by [the] ones of Chloe that quarrels among you exist.

 

12) Now I say this because each of you says, "I am of Paul, but I [am] of Apollos, but I [am] of Cephas, but I [am] of Christ.

 

13) Has Christ been divided? Was Paul crucified with you all or were you baptized into the name of Paul? No!

 

14) I give thanks to God that not one of you I baptized since Crispus and Gaius

 

15) in order that no one might say that into my name you all were baptized.

 

16) Now I baptized the household of Stephanus, beyond that I do not know of any other I baptized.

 

17) For Christ sent me not to baptize but to preach the good news, not in wisdom of speech, in order that the cross of Christ might not be deprived of power.

 

18) For the word of the cross to the perishing away ones is foolishness, But to we who are being saved it is the power of God.

 

19) For it has been written, "I will destroy the wisdom of the wise ones and the understanding of the intelligent I will reject."

 

20) Where [is the] wise one? Where [is the] scribe? Where [is the] debater of this age? [Did] not God make foolish the wisdom of the world?

 

21) For since in the wisdom of God the world did not know God through wisdom, God was pleased through the foolishness of the kerygma to save the believing ones.

 

22) When also Jews request signs and Greeks search for wisdom, then we preach Christ, having been crucified, on the one hand a scandal to Jews, on the other hand to the nations foolishness.

 

24) But to them the called ones, both Jews and Greeks, Christ [the] power of God and [the] wisdom of God,

 

25) because the foolishness of God is wiser than human beings and the weakness of God stronger than human beings.

 

26) For you all see the calling of you all, brothered-ones, that not many [are] wise according to the flesh, not many strong, not many noble born,

 

27) but the foolish ones of the world God chose, in order that he might humiliate the wise ones, and the weak things of the world God chose, in order that he might put to shame the strong things,

 

28) and the insignificant of the world and the things having been despised God chose, the not being things, in order that the things being he might nullify,

 

29) that all flesh might not boast before God.

 

30) But from him you all are in Christ Jesus, who became wisdom for us from God, righteousness and sanctification and redemption, in order that just as it has been written, " Let the one boasting boast in the Lord."




I Corinthians 2:1-16   Rough Translation


2:1)And I having come to you, brothered ones, came not according to high sounding talk or wisdom proclaiming to you the mystery of God.

 

2) For I decided not to have known anything among you except Jesus Christ having been crucified.

 

3) And I in weakness and in fear and in much trembling was with you all,

 

4) and the speech of me and the preaching of me [was] not in persuasive words of wisdom but in demonstration of the spirit and power,

 

5) in order that the faith of you might not be in wisdom of humans but in [the] power of God.

 

6) Now wisdom we speak among the mature, but not wisdom of this age neither of the rulers of this age, the ones being destroyed,

 

7) But we speak of God in a mystery having been hidden, which God predestined before the ages for the glory of us,

 

8) which not one of the rulers of this age has known, for if they had known, they would not have crucified the Lord of glory.

 

9) But just as it has been written, "What eye has not seen and ear has not heard and in a heart of a human being did not come up , what [things] God prepared for the ones loving him.

 

10) But to us God revealed [these things] through the spirit, for the spirit searches all things, even the deep things of God.

 

11) For who has known of mortals the things of a mortal except the spirit of a mortal in him? So also the things of God no one has known except the spirit of God.

 

12) Now we did not receive the spirit of the world but the spirit from God, in order that we might know the things having been given to us by God,

 

13) which also we speak not in human taught wisdom words but in [words] taught by [the] spirit, with spiritual things interpretting.

 

14) Now an unspiritual human does not receive the things of the Spirit of God, for to him [these things] are foolishness and he is not able to know [them], because spiritually they are being judged.

 

15) Now the spiritual person judges all things but by no one is being judged.

 

16) For who knew [the] mind of [the] Lord, who will instruct him? But we have [the] mind of Christ.



I Corinthians 3:1-23   Rough Translation


 

3:1)And I, brothered ones, was not able to speak to you all as to spiritual ones but as to ones belonging to the world, as to infants in Christ.

 

2) I gave you all milk to drink not solid food, for you were not yet able to digest it. In fact not yet at the present are you all able,

 

3) for still you all are belonging to this world. For where in your jealousy and quarrels are you not belonging to this world and according to human standards walk?

 

4) For when anyone says, "I am of Paul," but another [says], " I [am] of Apollos," are you not mortals?

 

5) What then is Apollos? What is Paul? Ministers through whom you believed, and to everyone as the Lord gave.

 

6) I planted, Apollos watered, but God was making grow,

 

7) so that not the one planting is anything nor the one watering but God, the one making grow.

 

8) Now the one planting and the one watering are one, and each one his own reward will receive according to his own labor,

 

9) for of God we are co-workers, of God's field, of God's structure you are.

 

10) According to the grace of God having been granted to me as a wise builder I laid a foundation, and another builds upon it. But let everyone beware how he builds.

 

11) For no other foundation no one is able to lay by the one being laid who is Jesus Christ.

 

12) But if anyone build upon the foundation gold, silver, precious stone, wood, hay, stubble,

 

13) of each one the work will become known, for the day will make [it] clear, that by fire it is revealed, and the work of each one of what sort it is the fire itself will test.

 

14) If anyone's work will endure which he built on it, a reward he will receive,

 

15) if anyone's work will be burned, he will suffer loss, but he himself will be saved, in this way as through fire.

 

16) Do you not know that you are a temple of God and the Spirit of God dwells in you?

 

17) If anyone destroys the temple of God, God will destroy this one, for the temple of God is holy, which you are.

 

18) Let no one deceive himself, if any think to be wise among you in this age, let him become foolish, in order that he may become wise.

 

19) For the wisdom of this world is foolishness with God. For it has been written, "[He is] the one catching the wise ones in the trickery of them,"

 

20) and again, "[The] Lord knows the reasonings of the wise that they are futile."

 

21) So let no one boast in humanity, for all things are yours,

 

22) whether Paul or Apollos or Cephas, or [the] world or life or death, or things present or things to come, all things [are] yours, and you [are] Christ's, and Christ [is] God's.



I Corinthians 4:1-21   Rough Translation


 

4:1)So a person (should) look upon us as attendants of Christ and stewards of God's mysteries.

 

2)In this connection, moreover, it is sought in the stewards in order that one might be found faithful.

 

3)But to me it is a very little thing in order that by you all I might be judged or by a human day of judgement. On the contrary, not (even) myself

 

4) For I am aware of nothing against myself, but not in this I have been declared righteous. But the One judging me is the Lord.

 

5)So do not judge anything before the time, until the Lord may come, who will both bring to light the hidden things of the darkness and will make known the purposes of the heart. And then the praise will be to each one from God.

 

6) Now brothers, these things I applied to myself and Apollos for the sake of you all, in order that by us you all might learn not beyond what has been written, so that no one might be arrogant for the one against the other.

 

7) For who recognizes you? And what do you have that you did not receive? And if you received (it), why do you boast as not having received it?

 

8) Already you all have been filled, already you all became rich, without us you all became kings. And would that (really) you all became kings so that also we with you might live together as kings.

 

9) For I think God set forth us the apostles last as sentenced to death, because a spectacle we have become to the world and to angels and to people.

 

10) We (are) fools because of Christ, but you all (are) wise in Christ. We (are) weak, but you all (are) strong. You all (are) honored, but we are dishonored.

 

11) Until the present hour, we both hunger and thirst and are dressed in rags and are being beaten and are homeless

 

12) and we grow weary working with our own hands. Being cursed we bless; being persecuted we endure;

 

13) being slandered we speak words of encouragement. As rubbish of the world we have become, the scum of all thing until now.

 

14) Not shaming you all I write these things but as beloved children of me I teach.

 

15) For if you all might have thousands of guides in Christ but not many fathers. For in Christ Jesus through the good news I gave birth to you all.

 

16) Thus I urge you all to become imitators of me.

 

17) Because of this I sent to you Timothy, who is my beloved and trustworthy child in (the) Lord, who will remind you (of) the way of me in Christ Jesus, just as everywhere in every church I teach.

 

18) Now as though I were not coming to you some have become conceited.

 

19) But I will come to you soon if the Lord might wish, and I will find out not the talk of the ones who have been conceited but their power.

 

20) For not in talk (is) the kingdom of God but in power.

 

21) What do you all want? Should I come to you with a rod, or in love and a spirit of gentleness?

 



 Summary of I Corinthians 1-4

 

     As I read the first four chapters of 1st Corinthians, I find myself constantly returning to 1:18—"For the word of the cross to the perishing away ones is foolishness, but to we who are being saved it is the power of God." Paul takes a symbol that stands for weakness, humiliation and defeat, and declares that through this cross comes the very power of God. For me, it takes a lot of imagination to come to grips with the radical thought that Paul is putting forth here. Every human understanding of power, wisdom and status is challenged and questioned when held up against the cross of Christ. This is a message that simply makes no sense to what Paul calls the "wisdom of the world," the wisdom of the "wise one," the "scribe," the "debater." Instead, God reveals this wisdom to "the foolish ones," the "weak things," the "insignificant," the "despised" and the "not being things" so that "all flesh might not boast before God." Christ Jesus is the true wisdom, and also righteousness, sanctification and redemption. The Corinthians have nothing to boast about in their relationship with God. Through the foolishness of the cross, which is really God's power, Paul will speak against the worldly wisdom that many Corinthians are embracing – a wisdom that is causing schism in the church—and urge them to seek unity in Christ.

     Paul wants them to know that God has given them a different kind of wisdom, which is a "hidden mystery to the world" but is given to the Corinthians through the Spirit, producing in them the "mind of Christ." But the problem is that many people in the community are not embracing this wisdom, which leads Paul to accuse them of still "belonging to this world." Addressing an apparent split in the community over the leadership of Paul and Apollos, Paul tells the Corinthians that he and Apollos are not rivals but rather co-workers of God's field or building, which is the church. Paul tells them that the foundation of this church is Jesus Christ, and warns them that they should be careful how they build upon that foundation because their church is in reality God's temple, and the Spirit of God dwells among them. Paul once again asks the Corinthians to think carefully about the nature of true wisdom, and to not be deceived by the standard upon which the world measures wisdom, for this wisdom is nothing but foolishness to God. Paul sees himself as a steward who has been given responsibility over this wisdom that remains a mystery to those who follow worldly wisdom, and God alone will judge his care of the wisdom of the cross. He urges them to "not go beyond the things that have been written," which probably refers to O.T. admonitions against prideful behavior that can damage their relationship with God and one another. Pride has "puffed up" the Corinthians, as they divide themselves over human wisdom, and Paul resorts to biting sarcasm as he  seeks to  show the Corinthians—by comparing them with the apostles-- just how little of Christ they reflect in their lives. The apostles have become "last," a "spectacle to the world," "hungry," "beaten," "naked," "unsettled," "the refuse of all things." "We are fools because of Christ, but you are wise in Christ" he tells them, and once more demonstrates how radically the way of the cross differs from the way of the world. And this is the way, Paul's way, that he urges the Corinthians to follow. The empty pride-riddled rhetoric of worldly wisdom will never inherit the kingdom of God, and will never know the power of the cross. Following Paul in the "way of Christ Jesus," was not easy for the Corinthians to understand, much less embrace; nor is it easy for us today. But what I hear in this text is an invitation to explore this life, this wisdom God gives us in Christ, and to risk being transformed through it, not only in how we our lives in the present, but also into eternity, before God and others.



I Corinthians 5:1-13   Rough Translation


5:1)Actually, sexual immorality is being reported among you all, and sexual immorality of such kind which (is) not even among the Gentiles , so that one has sexual relations with the wife of one's father.

 

2) And you all have been conceited and not rather grieved, that he might be taken away from the midst of you all, the one having done this deed?

 

3) For I, on the one hand being absent in the body, but on the other hand being present in the spirit, already I have judged as being present the one having done this thing,

 

4) in the name of the Lord Jesus, when you all have been gathered together and my spirit (is present) with the power of the Lord Jesus,

 

5) give over such a person to Satan for destruction of the flesh, so that his spirit might be saved in the day of the Lord.

 

6) The boasting of you all (is) not good. Do you not know that a little yeast causes to rise all the lump of dough?

 

7) Clean out the old yeast, so that you may be a new lump of dough, as you are without yeast. For Christ our passover lamb was sacrificed.

 

8) So let us keep celebrating the festival not in old yeast or yeast of wickedness and evil but with unleavened bread of sincerity and truth.

 

9) I wrote to you all in the letter not to associate with sexually immoral persons,

 

10) not by all means the people of the world who practice sexual immorality or the greedy and grasping or idolaters, since then you all would have to go out from the world.

 

11) But now I wrote to you not to associate with any brother if he is being called a person who practices sexual immorality or a greedy person or an idolater or slanderer or drunkard or a grasper, with such a person do not even eat.

 

12) For what (is it) to me to judge the ones outside? (Is it) not the ones within you that you all (are to) judge?

 

13) But the ones outside God will judge. You all drive out the evil one from among yourselves.


I Corinthians 6:1-20   Rough Translation


6:1) When anyone of you is having a dispute [pragma can be a deed, thing, event, matter, affair; also a matter of contention, dispute or lawsuit-probably used here as a dispute leading to legal action] with the other, do you dare to be judged before the unrighteous and not before the saints?

2) Or do you not know that the saints will judge the world? And if by you all the world is judged are you unfit to form even the most insignificant courts? [ anaxioi este krithriwn elacistwn is translated "are you unfit to form even the most insignificant courts" in BDAG, 570]

3) Do you all not know that angels we will judge, to say nothing (of things) pertaining to everyday life?[mhti = a marker that invites a negative response to the question it introduces ; ge = an enclitic particle imparting emphasis –indicating that a particular regard is to be had to the term to which it is attached-Perschbacher, 76]

4) So then pertaining to the things of this life, if you all have a controversy (how do) you all select as judges such ones being looked down on in the church?

5) To you all's shame I speak. Is there not among you all no one wise who will be able to judge between each of the brothered-ones of him?

6) But brothered-one is judged with brothered-one, and this before unbelievers?

7) Therefore already for the bigger picture it is a defeat for you that lawsuits you all have with one another. Why[dia ti = why- BDAG, 225] not rather be in the wrong? Why not rather you all be defrauded?

8) But you all do wrong and you all defraud, and brothered-ones at that.

9) Or do you all not know that the unrighteous will not inherit God's kingdom? You all be not deceived: neither promoters of sexual immorality nor idolaters nor adulterers nor promoters of opulence nor males who have sex with other males[arsenocoithjarshn 'male' + koith 'bed' –a male who engages in sexual activity with a person of his own sex, BDAG, 135]

10) nor thieves nor graspers nor drunkards nor slanderers nor swindlers the kingdom of God will receive.

11) And these things some of you were. But you all were washed, but you all were sanctified, but you all were justified in the name of the Lord Jesus Christ and in the Spirit of the God of us.

12) All things to me are lawful but not all things are beneficial[sumferw = to be profitable, useful, to confer a benefit, to be advantageous, BDAG, 960]; all things to me are lawful but I will not be made a slave to anything.

13) Foods are for the stomach and the stomach is for foods, but God will nullify both of these; and the body is not for sexual immorality but for the Lord[kurioj could be anyone in a position of authority or ownership, but in this context refers to Jesus as Lord, BDAG, 576], and the Lord for the body.

14) But God raised up both the Lord and also us he will raise up through the power of him.

15) Do you not know that the bodies of you all are members of Christ? Should I take the members of Christ then and make them members of a prostitute? May it never be![mh genoito is an interjection commonly used by Epictetus and demonstrates Paul's knowledge of certain rhetorical expressions in Hellenistic thought (Orr and Walther, 200)]

16) Or do you all not know that the one being joined to the prostitute is one body? For it is said, "the two shall be one flesh."["the two…..flesh" is an exact quotation from the LXX (Orr and Walther, 200)]

17) But the one being joined to the Lord is one spirit.

18) Flee sexual immorality! Every missing of the mark that a person might do is outside of the body; but the one committing sexual immorality misses the mark against the body itself.

19) Or do you all not know that the body of you all temple of the in-you-all holy Spirit is, which you have from God, and you all are not your own?[Romans 6:18 reflects the same metaphorical idea as Paul puts forth here, the purchase of slaves by a new master (Hays, 106).]

20) For you were bought with a price; Therefore glorify God in the body of you all.

I Corinthians 7:1-38   Rough Translation


7:1) Now concerning things of which you all wrote (to me): it is a good thing for a man not to touch a woman.

2) But because of sexual immorality let each man have his own wife, and let each woman have her own husband.

3) Let the husband render to the wife the debt, and likewise also the wife to the husband.

4) The wife does not have authority over her own body, but the husband does, likewise the husband also does not have authority over his own body, but the wife does.[Paul stresses mutual submission here, which would have been a tremendous challenge to the worldview of the ancient male dominated culture (Hays,116).]

5) You all do not deprive each other except from agreement for a time, in order that you all might devote yourselves to prayer and then you all might come together again, in order that Satan may not tempt you all because of your lustfulness.

6) But I say this out of permission, not by command.

7) But I wish all people to be even as myself[This reveals that Paul was not married, but gives us no indication as to whether he had always been single or was widowed or divorced. But the fact that most Jewish leaders of Paul's former stature ordinarily were married makes it likely that at one time he was married as well (Orr and Walther,209).], but everyone has ones own gift from God, the one this, the other that.

 

Comment from Hays: Paul's teaching in 5-7 seems to be addressing two different factions of the Corinthian community: those who feel the freedom to do as they wish with their bodies, and those who believe in total abstinence from sexual activity. Speaking to both groups Paul maintains this position: "celibacy is good, sex within marriage is good, and porneia is a disaster for the community. By affirming the rightness and necessity of sexual love in marriage –and only there—Paul rejects the extreme positions on both sides"(Hays, 118). Paul reminds us that when we try to live outside the boundaries of our human finitude by pressing either freedom or denial to extremes, we very often fail. In light of this, Paul counsels husbands and wives to "cling together and fulfill one another's needs"(Hays, 118).

 

 8) But I say to the unmarried and to the widows, it is good for them if they might remain as I am.

9) But if they do not have the power of self control[once again, danger of porneia (Hays,119)], let them be married, for it is better to marry than to burn.[ Some commentators take this literally  to mean "to be burned if the fire of judgement."But given the context it seems that the more figurative meaning of burning with passion should be adopted here (Orr and Walther, 210).]

10) But to the ones having married I command, not I but the Lord[this is one of the few places Paul appeals to the teaching of Jesus—his teaching on divorce found in Mark10 and Matt.5 and19—and his primary pastoral concern seems to be urging neither partner to initiate divorce (Hays, 120).] in support of his directions to the churches, a wife not to be separated from her husband,

11) but if indeed she is separated, let her remain unmarried or to the husband be reconciled- and a husband is not to divorce his wife.

12) But to the rest I say (I, not the Lord)[does Paul have any knowledge of the Matthean exception clause (5:32, 19:6) that only in cases of porneia permits divorce? (Hays, 121)] if any brother has an unbelieving wife and she is willing to live with him, let him not leave her.

13) And if a wife has an unbelieving husband and he is willing to live with her, let her not leave the husband.

14) For the unbelieving husband has been sanctified by the wife [ In Jewish teaching the family's covenant relationship with God came through the father; it is remarkable here that the Christian community could also accept the sanctifying influence of the mother as well (Orr and Walther, 213)]and the unbelieving wife has been sanctified by the brothered-one. Otherwise then the children of you all are unclean, but now they are holy.

15)But if the unbelieving husband separates, let him separate; the brothered-one-he or the brothered-one-she have not been enslaved in such cases, but in peace God has called you.

16) For what do you know, wife, if you will save your husband? Or how do you know, husband, if you will save the wife?

17) But to each as the Lord assigned, each one as God has called, in this way, let one walk. And in this way I order all the churches.

18) Anyone called having been circumcised, let him not remove the mark of circumcision! If one when called is uncircumcised, let him not be circumcised.

19) The circumcision is nothing and the uncircumcision is nothing, but keeping the commandments of God.

20) Everyone in the calling which he/she was called, in this let him/her remain.

21) (If) you were called (as) a slave, let it not concern you. But if indeed you can become free, make rather the most of it.

22) For the one having been called a slave in the Lord is a free person of the Lord; in the same way the free having been called is a slave of Christ.

23) You all were bought with a price. Do not become slaves of human beings.

24) Each one in what he/she was called (circumstances?) in this let him/her remain with God.

 

Comment from Hays: The theme of vs. 17-24 is that believers should stay as they are and not try to change their position in life. And this is because Paul is convinced that the present form of the world is "passing away"(7:31). Declaring that circumcision now makes no difference reflects Paul's belief that the church as a community of Christ has "transcended ethnic boundaries in order to unite Jew and Gentile as one new people serving one God"(Hays, 124). He also addresses the issue of slavery, recommending that slaves not "let it concern you" that you are not free, because now everyone regardless of social status is now under Christ's authority (Hays, 125). But Paul does not stress that one must stay a slave, and states that if freedom can be gained it might indeed be a good thing to do so. His primary point is this: do not worry about your social location but rather focus your attention on serving God wherever you stand in the social order (Hays, 126).

 

 

 25) Now concerning virgins, I have no command from the Lord.[It is hard to tell who these virgins are. The term in both Greek and English usually refers to females, but since it can be applied to men Paul might be thinking of both here. Given the context virgins here probably refers to "young women who are betrothed but not yet married to men in the church"(Hays, 126).] But I give an opinion as one having been shown mercy by the Lord faithful to be.

26) I think then this a good (thing) to be because of the present necessity that (it is) good for a person in this way to be.

27) If you have been bound to a wife, do not seek separation; if you have been set free from a wife, do not seek a (new) wife!

28) But if indeed you do marry, you do not miss the mark, and if you marry the virgin, she does not miss the mark; but trouble in the flesh such will have, but I would spare you all (of this).

29) But this I say, brothered-ones, the time has grown short. From now on the ones having wives may be as though not having,

30) and the ones weeping may be as though not weeping, and the ones rejoicing as though not rejoicing, and the ones buying as not keeping, 31) and the ones using the world as not making full use of it, for the present form of this world is passing away.

32) But I desire you all to be free from worry. The unmarried man cares for the things of the Lord, how he might please the Lord.

33) But the one having married cares for the world, how he might please the wife.

34) and he has been of divided interest. And the woman the unmarried one, and the virgin, cares for the things of the Lord in order that she may be holy in the body and in the spirit, but the woman having married cares for the things of the world, how she might please the husband.

35) Now this I say for your own benefit not in order that a restriction I might place on you, but with respect and devotion to the Lord without distraction.

36) But if anyone thinks to behave improperly to his virgin, if she might be past her prime and in this way it must be, let him do what he desires, he does not miss the mark, let them marry.

37) But he who has stood in his heart firm, not having compulsion, but has authority concerning his own desire and he has decided this in his own heart to keep her his virgin, he will do well.

38) So then the one marrying his young virgin will do well and the one not marrying will do even better.

 

Comment from Hays: Once again the theme is "remain as you are." Paul believes it would be best for the unmarried to remain unmarried for 2 primary reasons: 1) The present will soon pass away; 2) Marriage will distract people away from service to the Lord (Hays, 127). Paul's apocalyptic expectations power these verses, and when he says "the ones having wives should live as though not having," he is not talking about sexual abstinence but rather advising that they "live out their marriages with a watchful awareness that the present order of things is not ultimate….this also applies to possessions and financial transactions (vv.30c-31a)(Hays, 127). Paul implies that in the "present necessity" it is best to be single. What could this mean? Hays believes that the noun anagke gives us a clue. Paul uses the same noun in 9:16 to speak of the necessity that he feels to preach the gospel in the short time that remains. And this is probably why Paul recommends celibacy over marriage: "It frees the time and attention and energy of believers for the crucial work that is to be done in the precious short time before the parousia"(Hays, 129).

 

 

 39) A wife has been bound for as long a time as her husband lives. But if the husband should die, she is free to be married to whoever she wishes only in the Lord.

40) But she is more blessed if in this way she remains, according to my opinion; and I think I also have the Spirit of God.


1Cor. 8 Rough Translation 

 

8:1 Now concerning[peri de = move to a different item of inquiry from Corinth (Orr and Walther, 227)] the meal offered to idols [ prevailing Jewish regulations forbid consumption of food slaughtered in the name of a pagan deity or brought up from a pagan temple(Orr and Walther, 228)]: "We all know that we have knowledge." Knowledge puffs up but love builds up.[ 2) If anyone thinks to have known anything, not yet he knows as it is necessary to know. 3) But if anyone loves God, this one has been known by him. 4) Therefore concerning the food of the meal offered to idols, we know that (there is) no idol in the world, and that (there is) no God except one. 5) For even if it is true that there are ones being called gods either in heaven or on earth, just as there are many gods and many lords, 6) but to us (there is) one God the Father from whom (are) all things and we in him, and one Lord Jesus Christ through whom (are) all things and we through him. 7) But not in all people (is) the knowledge. But some, (accustomed to) the practice until now of the idol as they eat a meal offered to an idol, and the weak conscience of them is being defiled. 8) But food will not commend us to God, neither if we might not eat are we worse off, nor if we eat are we better off. 9) But see that this right of you all might not become somehow a stumbling block to the weak. 10) For if anyone might see you, the one having knowledge, in an idol's temple eating, will not the conscience of him being weak be built up so as to eat the meal offered to idols? 11) For the one being weak is being destroyed by your knowledge, the brothered one for the sake of whom Christ died. 12) And so missing the mark against the brothered ones and wounding their conscience being weak, against Christ you miss the mark. 13) Therefore if food causes to miss the mark the brothered ones of me, may I never eat meat into the age, lest the brothered one of me I might cause to miss the mark.



1Co. 9 Rough Translation    

 

9:1) Am I not free? Am I not an apostle? Have I not seen Jesus the Lord of us? Are you not the work of me in the Lord? 2) If to others I am not an apostle, yet indeed to you I am, for you are the seal of my apostleship in the Lord. 3) My defense to the ones examining me is this: 4) Have we not the right to eat and drink? 5) Have we not the right to take along a wife as even the rest (of the) apostles and the brothered-ones of the Lord and Cephas? 6) Or do only I and Barnabas have not the right not to work? 7) Who serves   at any time as a soldier by their own wages? Who plants a vineyard and the fruit of it does not eat? Or who shepherds a flock and from the milk of the flock does not eat? 8) Do I speak these things according to a human standard? Does not the law also say these things? 9) For in the law of Moses it has been written, "You will not muzzle an ox threshing grain." Is it the oxen of concern to God, 10) or rather for the sake of us surely he speaks? Certainly for the sake of us it was written that the one plowing ought with hope to plow, and the one threshing with hope to share in (the crop)? 11) If we sowed to you the spiritual things, is it too much if we harvest with you the things belonging to this world? 12) If others share this right of you all, not rather we (as well)? But we did not make use of this right, but all things we endure, in order that we might not place any obstacle in the (way of the) gospel of Christ. 13) Have you all not known that the temple working ones from the temple eat, (and) the ones serving in the altar have a share? 14) In this way also the Lord commanded the ones proclaiming the gospel from the gospel to get their living. 15) But I have not made use of any of these things; nor did I write these things in order that in this way it might be with me. For better me instead to die than have anyone deprive of me the ground for boasting. 16) For if I might preach the good news there is not for me grounds for boasting, for me necessity presses hard. For woe is me if I should not preach the gospel. 17) For if of free will this I do a reward I have; but if unwillingly (I do it) (it becomes just) a task I have been entrusted with. 18) What then is my reward? That in preaching the good news I might present the gospel free of charge so as not to make full use of the right of me in the gospel. 19) For being free from all humanity I enslave myself to all in order that the many I might gain. 20) And I became to the Jews as a Jew, in order that Jews I might win. To the ones under law (I became) as one under law, not being myself under law, in order that the ones under law I might win. (21) To those outside the law (I became) as one outside the law, not being outside the law of God but subject to the law of Christ, in order that I might gain the ones outside the law. 22) I became to the weak ones weak, in order that the weak ones I might gain; to all I have become all things in order that by all means some I might save. 23) But I do all things for the sake of the gospel, in order that a participant in it I might become. 24) Have you all not known that the ones in a race running all indeed run, but only one receives the prize? In this way run in order that you all might attain it. 25) But everyone competing exercises self-control (in) all things, in order that then a perishable wreath they might receive, but we an imperishable. 26) So then I run as one not without a goal in mind, so I  box not as air-beating; 27) But I wear out my body and keep it under control, lest (after) preaching to others I might become disqualified myself.   

 

 

1 Co 10 Rough Translation   Student: JCA

 

Ch. 10:1 For I do not want you all to be ignorant brothered-ones, that the fathers of us all below the cloud lived and all through the sea they passed, 2) and all were baptized into Moses in the cloud and in the sea, 3) and all the same spiritual food they ate, 4) and all the same spiritual drink drank; for they were drinking from a spiritual rock following them, and the rock was Christ. 5)But not with the majority of them God was pleased, for they were struck down in the wilderness. 6) Now these things happened for us (as) examples, so that we also might not desire evil things as they desired. 7) Neither idolaters (should) you all become just as some of them, as it has been written: "the people sat down to eat and to drink and they stood up to dance." 8) Neither should we commit sexual immorality, as some of them committed sexual immorality and 23,000 were felled in one day. 9) Neither may we put Christ to the test, as some of them put him to the test and by the serpents were being destroyed, 10) nor grumble as some of them grumbled and were destroyed by the destroyer. 11) Now to those these things happened as a warning, but it was written to warn us, to whom the end of the ages has come. 12) So then the one thinking to stand firm beware lest he should fall. 13) A temptation you all have not received that (is) not characteristic of humanity; but faithful (is) the God who will not permit you all to (be) put to the test beyond what you all are able, but he will give with the test also the way out for you to endure. 14) Therefore, beloved ones of me, flee from idolatry. 15) As to thoughtful people I speak: you all judge what I say. 16) The cup of blessing that we bless, is it not a sharing of the blood of Christ? The bread that we break, is it not a sharing of the body of Christ? 17) Because (there is) one bread, we the many are only one body, for we all from the one bread share in. 18) Look at Israel according to the flesh; are not the ones eating the sacrifice a sharer in the altar? 19) What then do I imply? That a meal offered to idols is anything or that an idol is anything? 20) But that they sacrifice things to demons and not to God they sacrifice; but I do not wish you to become sharers of the demons. 21) You are not able (the) cup of (the) Lord to drink and (the) cup of demons, you are not able to share of the Lord's Table and (the) table of demons. 22) Or do we make jealous the Lord? Surely not stronger (than) he are we? 23) All things are lawful but not all things are to ones advantage. All things are lawful but not all things build up. 24) Let no one seek his own interest but that of the other. 25) Eat everything that (is) being sold in a meat market, no one questioning because of conscience, 26) for the Lord is the earth and the fullness of it. 27) If any of the unbelievers invites you and you want to go, eat all things being placed before you, not questioning because of conscience. 28) But if anyone to you might say, "this has been offered in sacrifice," do not eat it, for the sake of the one having reported it and for the sake of conscience; 29) but I say not the conscience of yourself but of the other. For why is my freedom being judged by another's conscience? 30) If I thankfully share, why am I slandered for what I give thanks for? 31) Whether then you all eat or drink or whatever you all do, do all things to (the) glory of God. 32) Both to Jews and to Greeks be inoffensive to the church of God, 33) just as I (in) all things all people try to please , not seeking my own good but that of the many, in order that they might be saved.  

 

 

1 Co 11 Rough Translation   Student: JCA

 

Ch. 11:1 Become imitators of me as I am of Christ. 2) Now I commend you because you all have remembered me in all things and you all hold fast the traditions, just as I handed (them) on to you.

 

Verses 3 through 16 are extremely hard to interpret, and I find that Richard Hays is helpful in identifying 4 points that should be kept in mind as these verses are considered: 1) Paul believes women are free to prophesy in assemblies; the problem is with the kind of head covering they should wear when doing so. 2) The patriarchal tone of vs. 3 and 7-9 should be read in light of the interdependence of men and women who are "in the Lord" in vv. 11-12. 3) Paul seems to be not nearly so worried about subordination of women as he is about symbolic distinctions being kept between the sexes. 4) Paul's major concern in these verses seems to be for the Corinthians to not bring shame on their community. 

 

3) But I want you all to know that the head of every man is Christ, and the head of a wife (is) the husband, and the head of Christ (is) God.[ In what sense is kefalh used here? Commentators are divided as to whether the word means "source" which would allow relational meanings to be explored, or "ruler" which would stress hierarchical power structures]  4) Every man praying or prophesying having (anything) over (his) head puts to shame the head of him. 5) But every wife praying or prophesying with head uncovered puts to shame the head of her; for it is one in the same to (her head) having been shaven. 6) For if a woman is not covered, let her cut her hair. But since it is shameful for a woman to cut her hair or to have herself shaved, let her be covered. 7) For a man indeed ought not to be covered on the head, (he) being the image and glory of God; but the woman is the glory of man. [ Paul seems to be favoring Gen. 2:7 here over Gen. 1:27, and it is not clear why he is doing this.] 8) For man is not from woman but woman from man. 9) For also man was not created from the woman but woman from the man. 10) For this reason a woman ought to have (a symbol of) authority on her head because of the angels.[ Hays comments that "Paul might think of the angels as present with the worshipping community as guardians of order and as participants in the church's praise to God; parallels to this idea can be found in the Dead Sea Scrolls"(Hays, 188). Hays admits that this is just speculation-there is simply too little to go on.] 11) Nevertheless, neither woman (is) independent of man nor man independent of woman in the Lord, 12) for just as the woman (is) from the man, in the same way also the man (is) through the woman, but all things are from God. 13) Among yourselves judge: is it fitting or proper (for an) uncovered woman to pray to God? 14) (Does) not nature teach you all that if a man might wear long hair it is a disgrace to him, 15) but if a woman might wear long hair it is glory to her? Because the long hair has been given to her as a covering. 16) But if anyone thinks to be contentious, such a custom we do not have nor the churches of God. [Paul's last argument appeals to the Corinthians to be like all the churches that make up the body of Christ, echoing the spirit of 1:2, " with all the ones being called by the name of the Lord Jesus Christ in every place of theirs and ours."]

 

For contemporary interpretation, Hays (pg. 191)  offers several opinions concerning these verses. (1) The created distinction between men and women should be honored in the church, and we should not try to blur gender distinctions between men and women that might bring shame on the community. (2) But at the same time, Hays maintains, "the functional equality of men and women in worship and community leadership should be emphasized. Rules about head covering are not meant to restrict women's participation in worship, but rather to make sure that their participation lends dignity to the service, and is not a source of scandal in the culture of that time. (3) The patriarchal tone of verses 3, 7-9 cannot be easily explained away, and must be faced. Perhaps one way to do this would be to explore why Paul chose to read Gen. 2:7 as more fundamental to his position than Gen. 1:27. How might the doctrine of creation lead us to think about male/female relationships in slightly different ways than Paul's thought reflects?

 

 17) But in this giving of strict orders I do not commend you, because (when) you come together[ sunercomai used 5 times in vv. 17, 18,20,33,and 34. The problems begin when they "come together" for they are not coming together in the proper spirit Hays, 194).] (it is) not for the better but for the worse. 18) For first of all, indeed, when you all are coming together in church I hear there to be divisions among you all, and partly I believe (this). 19) For also it is necessary that there be divisions in you all, in order that the approved ones might become known among you all.[is Paul suggesting that division has some useful sense in the body of Christ?] 20) So your coming together is not the Lord's supper you eat. 21) For in eating supper each one begins eating before others do, and one is hungry and one is drunk. 22) Do you all not have houses to eat and to drink (in)? What should I say to you? Should I commend you all? In this I do not commend you.

 

[ Status distinctions common to Greco-Roman culture were probably coming into play here. Church was probably held at the homes of wealthier members, and both seating arrangements and quality of food was probably influenced by the wealth and social status of each member, as it would be for other social gatherings of this time period. This was not a symbolic meal but a real meal they shared, as was custom of the early church. Regarding their conduct, Paul rips them and insists that "the church's common meal should symbolize the unity of the community through equitable sharing of food at the meal…This is a powerful indictment of the high-status members of the community who are disregarding the symbolic implications of their behavior for the community as a whole"(Hays, 197).]

 

  23) For I received from the Lord that which I also handed over to you all, that the Lord Jesus on the night he was betrayed took bread, 24) and having given thanks he broke it and said, "This is my body for the sake of you all; this you all do in my remembrance. 25) In the same way also (he took) the cup after supper saying, "This cup is the new covenant in my blood; do this whenever you all drink, in my remembrance." 26) For as often as you might eat this bread and drink this cup you all proclaim the death of the Lord until he may come. 27) So whoever might eat the bread or drink the cup of the Lord in an improper manner will be guilty of the body and blood of the Lord. 28) But let a person examine himself and in this way let him eat of the bread and drink of the cup; 29) For the one eating and the one drinking not discerning the body eats and drinks judgement to himself.[ What does "discerning the body" mean here? Hays does not believe that this has anything to do with the sacramental idea of "real presence," but rather for Paul, " 'discerning the body' means recognizing the community of believers for what it really is: the one body of Christ"(Hays, 200). A person fails to "discern the body" when they act selfishly and exercise their own social privilege to the detriment of other members of the body (Hays, 200).]   30) On account of this among you all many are weak and sick and many are dead. 31) But if we were judging ourselves we would not be judged;[Is Paul suggesting that the community exercise discipline over those who are contributing to division during the meal, or is it that we are to judge ourselves in these matters? Will our judgement somehow forestall God's judgement against us?  ] 32) But being judged by the Lord we are being disciplined, in order that not with the world we might be condemned. 33) So then, my brothered-ones, wait for one another when coming together to eat. 34) If anyone is hungry let him eat in his home, in order that you all might not come together in judgement. And the other matters I will give consideration whenever I come. 

 

 

1 Co 12 Rough Translation    Student: JCA

 

12:1 Now concerning the spiritual things, brothered ones, I do not want you all to be ignorant. 2)You all have known that when you all were Gentile " being led astray ones" you all were led to the dumb idols. 3) Therefore, I make known to you that no one in (the) Spirit of God speaking says "Jesus is a curse," and no one can be able to say "Lord Jesus" if not in the Holy Spirit.[ Does this mean that every time a believer truly confesses Christ as Lord the Holy Spirit is present?]  4) Now different gifts there are but the same spirit 5) and varieties of ministries there are, but the same Lord, 6) and varieties of activities there are, but the same God working all in everyone.[ Verses 4 through 6 give expression to a trinitarian formula, "same Spirit"; "same Lord"; "same God". Although formal Trinitarian doctrine had not yet been developed by the church, it is clear that Paul "experienced God as Trinity: he can describe the activity of God in the community in three synonymous parallel clauses as the working of the Spirit and of the Lord Jesus and of God"(Hays, 210).]  7) And to each is given the manifestation of the Spirit for the bringing together. 8) For to one through the Spirit is given a word of wisdom, and to another a word of knowledge in the same Spirit, 9) To another faith in the same Spirit, and to another gifts of healing by the one Spirit, 10) and to another workings of power, and to another prophesy, and to another ability to discriminate Spirits, to another kinds of tongues, and to another interpretation of tongues, 11) and all these things work (through) the one and the same Spirit distributing to each one as it wishes. 12) For just as the body is one and has many members, and all the members of the body being many are one body, in the same way also (it is with) Christ, 13) for also in one Spirit into one body we all were baptized, whether Jews whether Greeks whether slaves whether free, and all one Spirit were given to drink.[ A theme often repeated by Paul in his understanding of the church is that all the "old markers of identity should no longer divide the community (cf. Gal. 3:27-28; Col. 3:9-11)" (Hays, 214).  14) For also the body is not one member but many. [Verses 14-20 address the theme of the necessity of diversity in the body of Christ; God designed the body this way, and all members have a part to play, all are needed for the whole to function properly (Hays, 215)] 15) If the foot might say, "Because I am not a hand, I am not of the body," it follows not from this thing that it is not out of the body (does it?). 16) Also if the ear might say " Because I am not an eye, I am not from the body," it follows not from this thing that it is not out of the body (does it?). 17) If all the body (was an) eye, where (would be) the hearing? If all hearing, where (would be) the sense of smell? 18) But now God put the members, every one of them in the body as he wanted. 19) And if all were one member, where (would be) the body? 20) But now there are many (parts) but members (of) one body.[ In verses 21-26 Paul talks about how the members of the body are related to one another, and uses this analogy to argue against the social class distinctions that are hurting the unity of the church (Hays, 215).] 21) And the eye is not able to say to the hand "I have no need of you," or again the head to the feet, "I have no need of you." 22) But much more the being recognized weaker members of the body are to be (understood as) necessary, 23) and those we think to be dishonored of the body on these we treat with more honor, and the unpresentable of us have more modesty, 24) but the more presentable parts of us have not necessity. But God put together the bodies of the lacking members giving more honor, 25) in order that there might not be a schism but the same for one another the members should care.[Paul makes a powerful argument for unity, the major theme of the entire letter, urging the high-born members to give special respect to the low-born members of the body, clothing them with "dignity and honor"(Hays, 216).] 26) And if one member suffers, all the members suffer together; or if one member is praised, with them all the members rejoice.[ Paul "envisions not just the tolerance of differences within the community but a gracious and compassionate synergy in which all the members share one another's sorrows and joys"(Hays, 216).]  27) And you all are the body of Christ and members in part. 28) And those God placed in the church first apostles, second prophets, third teachers, then miracle workers, then gifts of healing, helpers, administrators, kinds of tongues. 29) Are all apostles? Are all prophets? Are all teachers? Are all miracle workers? 30) (Do) all have gifts of healing? (Do) all speak languages? (Do) all interpret? But you all seek the greater gifts according to a way that surpasses all others to you I show.

 

 

 

1 Cor. 13 Rough Translation    Student: JCA

 

" The necessity of love" (13:1-3) (Fee, 628)

 

Ch. 13:1  If in the tongues of humans I might speak and of angels,[ Tongues of men might refer to human speech, while tongues of angels might refer to some kind of heavenly speech—some Jewish traditions report of angels speaking in a heavenly dialect (Gordon Fee, NIC, 630). Did the Corinthians believe that they were speaking this way?] but love I might not have, I have become a gong making noise or a cymbal clanging. [metaphors for empty sounds that carry little meaning; sometimes these instruments were used in pagan worship (Fee, 632).] 2) And if I might have the gift of prophecy and have all mysteries and all knowledge and if I might have all the faith to move mountains, but I have not love, I am nothing. 3) And if I give away all my possessions and if I hand over my body so that I might boast, but I have not love, I gain nothing.

[ Paul seeks to show in these first three verses that all of the powerful spiritual activities and actions of personal sacrifice are absolutely worthless if the person doing these things does not do them out of a motivation of love. Paul is not arguing against the power of these practices; rather he wants to place them in proper perspective, letting his readers know that by themselves they mean nothing (Hays, 222).]

 

"The character of love" (13:4-7) (Fee, 635)

 

4) Love is patient, love is kind, (he/she/it) is not jealous, love is not conceited, (he/she/it) is not arrogant, 5) (he/she/it) is not behaving improperly, (he/she/it) seeks not its own interests, it is not being irritable, does not count the wrong, 6) does not rejoice over wrongdoing, but rejoices with the truth, 7) puts up with all things, believes all things, hopes for all things, endures all things.[ Some claim that this paragraph best captures the image of love that Jesus' life exemplified; simply substitute his name for "love" and the passage would become more personal (Fee, 640). But Paul's reasons for describing what love does and does not do are written to contrast the behavior of the Corinthians (Hays, 226) with the qualities of true love that they should strive to emulate, and not simply to draw a portrait of Jesus.

 

"The permanence of love" (13:8-13) (Fee, 641)

 

8) Love never comes to an end.[ What does this mean? piptei literally means "to fall," and is often used figuratively to mean "falling" into guilt, sin, or apostasy—also sometimes means to "become invalid," or "be deprived of force"(Fee, 642). Paul probably wants to contrast the never ending character of love with "remain" in v. 13 and "pass away" in v. 8, which allows love to reflect God's character, never fluctuating from what it is, never falling away, remaining after all other things have gone (Fee, 643).]  But whether prophecies, they will pass away; whether tongues, they will cease; whether knowledge, it will be destroyed. 9) For out of the parts we know, and out of the parts we prophesy. 10) But when the whole appears, the out of the parts (thing) will be destroyed. 11) When I was a child, I would speak like a child, I would think like a child, I would reason like a child; when I became a human, I have done away with the things of the child. 12) For we see now through a mirror in dimness, but then face to face; now I know in part, but then I will know fully just as also I was known. 13) But now remains faith, hope, love, these three things; but (the) greatest of these (is) love. [Why does Paul conclude by contrasting faith and hope with love? This triad might have been well known to early Christians, helping them define their identity; their "faith" is in God, trusting in his "goodness and mercy"; they have "hope" for the future through Christ; they have "love" for each other as they live among others who share a similar faith and hope (Fee, 650). But why is love the greatest? Perhaps because it continues when all other things fade away. In this way love is not like the "gifts" that are here in the present but will not endure forever. Love abides in the present with faith and hope and all the gifts, but unlike them, love will continue into eternity (Fee, 651).

 

 

 

1 Co 14 Rough Translation   Student: JCA

 

14:1 Strive for love,[the kind of love defined in 13:4-7?] and set your hearts on the spiritual things,[the only way to understand the second imperative is in light of the first (Fee, 655)] so in order that all the more you might prophesy. 2) For the one speaking not to people in a tongue speaks to God, for no one understands him, but in Spirit he speaks mysteries. 3) But the one prophesying to people speaks upbuilding and encouragement and comfort. 4) The one speaking in tongues builds up himself,[Some have referred to this in a negative sense as self-edification, but Fee disagrees, believing that Paul speaks here not of self-centeredness but rather the "personal edifying of the believer that comes through private prayer and praise" which is a desirable thing (Fee, 657).]  but the one prophesying builds up (the) church.[Whereas tongue speaking is speech addressed to God, prophesying is speech addressed to human beings for their "upbuilding, encouragement and comfort"(v.3)(Hays, 235)] 5) Now I want you all to speak in tongues, but I want all the more that you all might prophesy; but the one who prophesies (is) greater than the one speaking in tongues, unless (the tongues) might be interpreted, in order that the church might receive upbuilding.[Paul here seems to favor prophesy over tongues in worship situations simply because it is intelligible to the whole community thereby "upbuilding everyone and not just one (Fee, 659)]  6) But now, brothered ones, if I might come to you all speaking in tongues, what will I benefit you all if not to you all I might speak either with a revelation or with knowledge or with a prophesy or with a teaching? 7) Nevertheless, the inanimate things giving sound, whether flute or harp, may not (be heard) in the sound, how will it be known what is played on a flute or the playing harp? 8) For also if an indistinct sound a trumpet might give, who will prepare for war? 9) So also you all through the tongues if an intelligible word is not given, how will the speaking be known? For you all would be speaking into (the) air. 10) So perhaps many kinds of languages are in the world and none without meaning, 11) If then I may not know the power of the voice, I will be to the one speaking a foreigner and the one speaking with me a foreigner. 12) So in the same way also you all, since zealots of spirit you all are, to the upbuilding of the church strive for in order that you all might increase. 13) Therefore the one speaking in a tongue pray that he might interpret. 14) For if I might pray in tongue, the spirit of me prays, but the mind of me is unfruitful. 15) What then is (this)? I will pray in the spirit, and also I will pray with (my) mind; I will sing in the spirit, and also I will sing praise in (my) mind. 16) For otherwise if you might offer praise in spirit, how will (the one) filling the position of the untrained one say the amen at your thanksgiving? Since what you say he has not known, 17) for indeed you give thanks well but the other person (is) not edified. 18) I thank God (that) I speak in tongues more (than) all of you,[Paul could do this but he will not, and once again "holds himself up as an example to be imitated…of renouncing spiritual glory and status for the sake of others in the church… "The instruction of the community is a higher value than any amount of exalted religious experience"(Hays, 238).] 19) but in church I wish to speak five words in the mind of me, that also others I might instruct, rather than thousands (of) words in tongues. 20) Brothered ones, do not be infants in understanding but as to evil be a child, but in understanding be full grown. 21) In the law it has been written that "By speaking a foreign language and by (the) lips of others I will speak to this people and not even then will they hear me says the Lord."[ Paul alludes to the thought of Isaiah 28 here, seeking to make a connection between "tongues" and "unbelievers," tongues being a prophetic sign of judgement against unbelievers (Hays, 240)]  22) Therefore for a sign the tongues are not to the ones believing but to the unbelieving, and prophecy not to the unbelievers but to the ones believing.[But isn't prophecy important to unbelievers also? Perhaps in light of vs. 24-25 we should understand his as saying, "prophecy is not (primarily) for unbelievers but for believers"(Hays, 240).] 23) Therefore if the church might come together whole at the same time and all might be speaking in tongues, and untrained and unbelievers might enter, they will not say that you all are out of your minds? 24) But if all may prophesy, and an unbeliever or untrained (person) might enter, he is being shown his error by all, he is called to account by all, 25) the hidden things of his heart become known, and so having fallen on (his) face he will worship God proclaiming that indeed God is among you.[God's Spirit working through prophecy converts the unbeliever, not tongues.] 26) Now then, brothered ones, (how) is it? When you all come together, each one has a psalm, a teaching, a revelation, a tongue, or an interprtation; let all things be done for upbuilding. 27) If in a tongue anyone might speak, according to two or (at) most three and each one in turn, and let one interpret, 28) but if (there) might not be an interpreter, keep silent in church, and to himself and to God let him speak. 29) Let two or three prophets speak and let the others consider. 30) But if to another sitting (there) (something) might be revealed, the first (should) keep silent. 31) For you all are able one by one to prophesy, in order that all might learn and all might be encouraged. 32) And the spirits of prophets to prophets are subject, 33) for God is not (a God) of disorder but of peace.[In these verses Paul stresses control of the gift of tongues, indicating that the emotional experience is not something that renders a person helpless to control their behavior. And when he says "let the others consider" he is in effect asking the whole community to participate in the discernment of the message, maintaining that the gift of prophecy is not beyond any of them; this means that in any church "no one prophet should ever be able to seize undue authority or influence"(Hays, 242).] As in all the churches of the saints, 34) let the women in the churches be silent, for it is not allowed for them to speak, but let them take a subordinate place, just as also the law says. 35) And if they want to learn anything, let them ask at home their own husbands, for it is disgraceful for a woman to speak in church.

 

[Many commentators believe that vs. 34-35 are an editorial insertion by someone who felt that Paul's thought needed to be modified somewhat. If Paul wrote the verses, one must question how they are to be understood in light of the pro-woman tone of 7:1-7 and 11:2-16 (Fee, 705). Also, as Fee points out, why does Paul suddenly shift his thought from "the problem of disorder in the congregation in Corinth to a rule that is to be understood as universal to all the churches"(Fee, 706)? Also, why does Paul mention "the law" and not cite a specific text to back up his claim as he does in other places, and why is it that the law does not say anything like this (Fee, 707)? Could Paul here be citing Torah thought, or perhaps speaking from some principle or rule given in earlier instruction (Fee, 707)? The problems with interpretation of this passage are legion, and should discourage any Christian community from taking them as a "word for all time in all settings" (Fee, 708).]

 

36) Or from you all did the word of God come forth, or to you all only has it reached? 37) If anyone thinks to be a prophet or a spiritual person, let him know that (the things) I write to you are of the Lord commanded. 38) But if anyone fails to understand this, he fails to understand. 39) Therefore, my brothered ones, set your hearts to prophesy and (do) not speak to hinder tongues, but all things properly and according to order let be done.[What is Paul's vision for Christian worship? He seems to be painting a portrait of worship that is neither overly formal nor overly spontaneous; worship in which the "Spirit is palpably present, flowing freely in the communal worship through the complementary gifts of different members"(Hays, 243). But this free flowing Spirit should never cause worship to resemble the frenzied style of worship that characterized the cultic ceremonies of  Corinthian culture; rather worship should produce "a sense of harmony…when everyone is truly in the Spirit and the aim is the edification of the whole (v.26)(Fee, 697). Fee identifies a key theological point here: "The character of one's deity is reflected in the character of one's worship" and Christian worship should not resemble pagan worship (Fee, 697). "For God is not a God of disorder but of peace" (v. 33).

 

 

1 Co 15 Rough Translation    Student: JCA

 

Ch. 15:1  Now I make known to you all brothered-ones, the gospel that I preached to you, that also you all received, in which also you have stood, 2) through which also you are being saved, what in word I preached to you if you all hold fast, if not in vain you believed. 3) For I handed over to you all in first things, that which also I received, that Christ died for the sins of us according to the Scriptures[ This indicates that in the earliest professions of Christian faith Jesus' death and resurrection were interpreted to be the fulfillment of OT prophesy concerning God's relationship to Israel (Ps. 110:1 and 8:7) (Hays, 255)]  4) And that he was buried and that he had been raised[ The verb eghgertai is in perfect passive form, the passive voice indicating that he had been raised by God, and the perfect tense indicating that he continues to be risen (Hay's 256).] on the third day according to the Scriptures, 5) and that he appeared to Cephas then to the twelve; 6) then he appeared to more than five hundred of the brothered-ones at one time, of whom the majority remain until now, but some have fallen to sleep; 7) then he appeared to James, then to all the apostles; 8) and last of all as to one prematurely born he appeared also to me. 9) For I am the least of the apostles, (one) that is not worthy to be called an apostle because I persecuted the church of God. 10) But by (the) grace of God I am what I am, and the grace of him to me was not empty, but more than them all I labored, rather not I but the grace of God with me.[ Paul stresses the historical reality of the resurrection and proves it by citing witnesses to the risen Lord, himself among them, which once again gives him opportunity to declare his apostolic authority to those who might doubt him in Corinth (Hays, 258).] 11) Then whether I or they, in this way we preach and so you all believe. 12) Now if Christ is being proclaimed that from the dead has been raised, how (can) some among you say that (there) is no resurrection of (the) dead? 13) But if (there) is no resurrection of (the) dead, neither has Christ been raised, 14) and if Christ has not been raised, then also the proclamation of us (is) empty, also the faith of you all (is) empty, 15) And also we are being found false witnesses of God because we testified about God that he raised Christ, whom (is) not raised if it is true that therefore (the) dead (are) not being raised. 16) For if the dead (are) not being raised, neither Christ has been raised, 17) and if Christ has not been raised, futile (is) the faith of you all, you all are still in your sins, 18) then also those having fallen asleep in Christ perished. 19) If in this life in Christ only are we hoping ones, we are of all people (most) pitiable.

 

[Apparently some of the Corinthian believers were scandalized by the thought of a bodily resurrection, instead choosing to believe that only the soul was raised (a position that harmonized well with Greek philosophy). Paul however insists upon a bodily resurrection, claiming that apart from the resurrection of Christ Christianity is nothing but "airy nonsense… Christian preaching becomes a system of delusions, offering nothing but lies and empty gestures. The gospel has no power to save us if Christ is not raised, and therefore the Corinthians are still lost in their sins, their hope of reconciliation with God based on futile human fantasy"(Hays, 260). Paul seems to be implying that if in this life we have hoped only in Christ then our sacrificial service and self-denying lifestyle that a follower of Christ should pursue loses its meaning. But this is not to imply that that Christian faith has no value for the present life: "Paul, along with all the rest of the NT writers believes that life in Christ is a source of great joy and peace and consolation in the present (Rom 5:1-5; 8:1-11; Gal. 5:22-23; Phil. 4:4-7)" (Hays, 262). But for Paul, faith in God's ultimate promises that is grounded in solid eschatological hope is fundamental for the Christian faith, and there can be "no authentic eschatological hope without the resurrection of the dead"(Hays, 262)]

 

 20) But now Christ has been raised from the dead, first of the ones who have fallen asleep. 21) For as with a human being (came) death, also with a human being (comes) resurrection of the dead. 22) For as in Adam all die, in the same way also in Christ all will be made alive.[Paul seems to be reminding them of the basic "connection between Christ's resurrection and their own future fate…Christ's resurrection has broken the power of death, which had prevailed over all human beings since Adam (Rom. 5:12)" (Hays, 262)] 23) But each in (his) own order, first Christ, then those of Christ in the coming of him, 24) Then the conclusion, when he might deliver the kingdom to the God and Father, when he might destroy every ruler and every authority and power.

 

[For the Corinthians, living as citizens of Rome and subject to the great power of Rome, these words of Paul must have struck a political nerve. Hays writes, "Pauls words serve as one more summons to a conversion of the imagination, seeing the world as standing ultimately under the authority of another who will overturn the arrangements of power that now exist. Resurrection of the dead is a subversive belief, because it declares alone that God is sovereign over the created world"(Hays, 265).]

 

25) For he must himself reign until he might put all the enemies under the feet of him. 26) The last enemy to be destroyed (is) death. 27) For all things he subjected under the feet of him. But when he might say that all have been put in subjection, it is evident that (he is) excepted, the one (who) put in subjection to him all things.[Paul makes allusion here to Ps. 110:1 and 8:7 "both of which, on Paul's reading, confirm that all things are to be put under the feet of Christ"(Hays, 265).] 28) But when to him are subjected all things, then even the Son himself will be put in subjection to the one having subjected to him all things, in order that God might be all in all.[subordinationist christology?(Hays, 266) Major theme of 20-28: "Christ's victory over death is assured and that this necessarily entails the future resurrection of all who belong to him"(Hays, 266)] 29) Otherwise what will the ones being baptized from the dead do? If (the) dead (are) not at all being raised, why are people being baptized on behalf of them?

 

[This form of vicarious baptism is a puzzling thing to understand. Paul seems to accept that it is being done, and Hays writes that we can conclude from this that "Pauline soteriology is far less individualistic than Christians since the Reformation have usually supposed and that Paul is at least open to believing that the community can act meaningfully on behalf of those who are not able to act in their own behalf"(Hays, 267).]

 

30) Why (are) we also in danger all the time? 31) Just as daily I die, boasting by my pride in you, brothered-ones, which I have in Christ Jesus the Lord of us. 32) If as a human being I fought wild beasts in Ephesus, what to me (is) the benefit? If (the) dead (are) not being raised up, (let us) eat and drink for tomorrow we die. 33) (Do) not be deceived, bad company destroys good morals.[The quote comes from an old Greek proverbial saying from a lost play of Meander. Could Paul be implying here that the Corinthian's  skepticism might be "due to influences from other sources" and that some in the community are trying to "tailor their faith to the intellectual standards of pagan philosophy…and are being drawn into idolatrous and immoral behavior"(Hays, 269)?]    34) Come to your senses, live uprightly, and do not sin, for some have ignorance of God, to shame you all I speak. 35) But someone will ask, how are the dead being raised? And what body do they come (with)? 36) Foolish person, what you sow (does) not give life if it might not die, 37) and what you sow, you (do) not sow the going-to-become body but an exposed seed, of wheat for example, or some of the other (grains), 38) but God gives it a body just as he willed, and to each kind of seed its own body.[ This "seed" analogy allows "Paul to walk a fine line, asserting both the radical transformation of the body in its resurrected state and yet its organic continuity with the mortal body that preceded it. This delicate balance between continuity and discontinuity characterizes the discussion as a whole"(Hays, 270)] 39) Not all flesh (is) the same flesh but another of human beings, and another flesh of animals, and another flesh of birds, and another of fish. 40) And heavenly bodies and earthly bodies, but the heavenly glory (is) different, and the earthly glory (is) different. 41) There is another glory of (the) sun, and another glory of (the) moon, and another glory of the star; for star (from) star differs in glory. 42) And in this way (is) the resurrection of the dead. Being sown in corruption, being raised in imperishability; 43) being sown in dishonor, being raised in glory; being sown in weakness, being raised in power; 44) being sown a physical body, being raised a spiritual body. If (there) is a physical body, (there) is also a spiritual.

 

[In v. 44 Paul drives home the point he has been trying to make, but it is very hard to translate. Hays favors the Jerusalem Bible translation: "When it is sown it embodies the soul, when it is raised it embodies the spirit. If the soul has its own embodiment, so does the spirit have its own embodiment"(Hays, 272). The crucial distinction is between the "soul" and the "spirit Hays writes: "Our mortal bodies embody the "soul," the animating force of our present existence, but the resurrection body will embody the divinely given "spirit"; it is to be a "spiritual body" not in the sense that it is somehow made out of spirit and vapors, but in the sense that it is determined by the spirit and gives the spirit form and local habitation"(Hays, 272)]

 

 45) And so it has been written; The first human Adam became a living soul, the last Adam a living spirit. 46) But not first the spiritual but the physical, then the spiritual. 47) The first human (is) made of dust from earth, the second human (is) out of heaven. 48) Such as the (one) made of dust, of such kind also (are) the (ones) made of dust, and as the heavenly person, such also (are) the heavenly ones; 49) and just as we wore the image of the human of dust, we will also wear the likeness of the heavenly one. 50) Now this I say, brothered-ones, that flesh and blood (are) not able to receive the kingdom of God, neither (does) the perishable inherit the imperishable. 51) Listen! A mystery to you I speak["The mystery is that even the living will undergo transformation into a new form, receiving their resurrection bodies without having to pass through death"(Hays, 274); we will not all fall asleep, but we all will be changed, 52) in a moment, in a blink of an eye, in the last trumpet blast; for a trumpet will sound and the dead will be raised imperishable and we will be changed. 53) For it is necessary (for) this perishable nature to put on imperishability and this mortal (nature) to put on immortality.[ Paul seems to be saying here that for those who are alive when the Lord comes will not be utterly destroyed to be remade, but that our mortal bodies will be "encompassed, somehow taken up into the life of the resurrection…This is part of God's mysterious plan to redeem creation, not to reject it (Hays, 275).] 54) But when this perishable puts on imperishability and this mortal puts on immortality, then will come the word having been written; death was swallowed up into victory.[This is an allusion to Isaiah 25:8. "By citing Isaiah's eschatological vision at the conclusion of his argument in 1 Co. 15, Paul ties God's triumph over death to the resurrection of the body and shows that resurrection is the necessary outcome of God's attempt to redeem his people"(Hays, 276).] 55) Where of you, death, (is) the victory? Where of you, death, (is) the sting? 56) Now the sting of death (is) sin, and the power of sin (is) the law.[ This verse shows how closely Paul links the power of death, sin and law, and the good news is that Jesus Christ has subdued all three (Hays, 277). Through sin, we all died in Adam, But Christ makes us alive, so "those who bear the image of the man from heaven in their resurrected bodies (v.49) will be set free not only from death, but from sin as well"(Hays, 277)] 57) But to God thanks to the one giving us the victory through the Lord of us Jesus Christ. 58) So, beloved brothered-ones of mine, be steadfast, immovable, abounding in the work of the Lord always, knowing that the work of you all is not in vain in (the) Lord.

[The resurrection of the dead is the very foundation upon which our Christian lives are built and through which "all our actions are given worth and meaning…The resurrection is the necessary foundation for faithful action in the world…Those who affirm the truth of Christ's resurrection will be given the moral confidence to live in a way that shows that their hope is not in vain"(Hays, 277).]

 

 

1 Co 16 Rough Translation    Student: JCA  

 

Ch. 16:1   Now concerning the collection for the saints as I instructed the churches of Galatia, so also you all do. 2) On the Sabbath, each of you by yourself lay aside (something) saving whatever he/she might have gained, in order that no contributions might be (made). 3) And when I come, I will send whoever you all might approve with letters to take the gift of you all to Jerusalem, 4) And if fitting it might be for me also to go, with me they will go. 5) And I will come to you all when I might pass through Macedonia, for I am going through Macedonia, 6) and perhaps with you all I will stay or even stay the winter, in order that you all might send me wherever I go. 7) For I do not want now in passing to see you all, for I hope sometime to stay with you all if the Lord might allow. 8) But I will stay in Ephesus until the Pentecost; 9) for to me a great and effective door has opened, and (there are) many opposing ones. 10) Now if Timothy comes, see that he may be at ease with you all; for the work of the Lord he works, as I also. 11) Therefore let no one despise him. But you all help him on (his) way in peace, in order that he might come to me, for I am expecting him with the brothered-ones. 12) Now concerning the brother Apollos, I strongly urged him, that he might come to you all with the brothered-ones; and by all means it was not his desire that he might come now; but he will come whenever he might have the opportunity. 13) Be alert, stand firm in the faith, act like men, become strong. 14) All things let be done of you in love. 15) Now I urge you all brothered-ones; you all have known the household of Stephanas, that it is a first portion of the Achaia and into a ministry to the saints they appointed themselves, 16) in order that also you all may be submissive to such persons and to all working with and laboring. 17) Now I rejoice at the coming of Stephanas and Fortunatas and Achaicus, because your absence these men have made up. 18) For they refreshed my spirit and yours. Acknowledge therefore these persons. 19) All the churches of Asia send greetings. Aquila and Priscilla with the house church of them greatly greet you in the Lord. 20) You all greet all the brothered-ones. Greet one another with a holy kiss. 21) The greeting (I) Paul (write) in my hand. 22) If anyone does not love the Lord, let that one be cursed. Our Lord, come. 23) The grace of the Lord Jesus (be) with you all. 24) The love of me (be) with you all in Christ Jesus. 



1Corinthians 9 Rough Translation:



1) Am I not a free person? Am I not an apostle? Have I not seen (JEA-on the road to Damacus) our (Resurrected) Lord? Are you all not my work in the Lord?



2) If I am not an apostle to others, but surely I am to you all; for you all are the evidence or proof of my apostleship in the Lord.



3) This is my verbal defense to the ones who call me into (apostolic) question.



4) Do we not have (a choice in) authority to eat and drink?



5) Do we not have (a choice in) authority to lead about (as a householder) a brothered-one's- wife as also the remaining apostles and brothered-ones of the Lord and Cephas?



6) Or do I alone as even Barnabas not have (a choice in) authority not to work (labour as householder or) perform (temple duties)?



7) Does not one wage war with compensations (for the household)? Or does one plant a vineyard and not eat its fruit? Or does one keep sheep as a shepherd-pastor and not eat from the milk of the sheep (again: household accountable)?



8) Am I not proclaiming (the promise of God) in the normal human sense and does not the law speak of these things?



9) For in the law of Moses it is written, " You shall not muzzle (feed cattle as they work) an ox while it is threshing (grain?)." Does not God care about the oxen(?)



10)or does it speak summarily on account of us all? (We should all be able to share without a stumbling block.) For on account of us all it was written that the plowing one ought to plow in hope and the one threshing (ought to thresh) in hope of having a share in (all the household).



11) If we have sown for you all spiritual or supernatural things, does it concern these important (spiritual) things if we (also) harvest (reap?) with respect to the things of our physical existence (under the control of God's spirit)?



12) If others share in that which is in your (a choice in) authority, should we not all the more? But we have not made use of the (choice in) authority for this (support?), but all these things we put up with (JEA- roof over, conceal, endure patiently= household construction language?) in order that we may not give any obstacle (JEA-"chalk" or block for wheels) to the good news of Christ.



13) Do you not all know (ch. 8) that the ones working with the things pertaining to the temple ones (of service and sacrifice), the ones having their seats (attending?) beside the sacrificial altar are the ones sharing a part together with the sacrificial altar?



14) Thus also the Lord arranged (ordered?) For the ones proclaiming the good news to remain alive with the good news.



15) Now I did not make the most of these things. I did not write these things in order that thus it might become in me (to my credit?) for it is a good thing for me rather to die or - no one will make of no meaning or effect me with respect to my object of boasting.



16) for if I bring the good news, it is not to me a object of boasting, for necessity is lying on or upon me: for Woe! is to me if I should not bring the good news.



17)For I am practicing this thing willingly, I have (received?) a reward (wage, recompense, retribution); but if unwillingly then I have been having faith in God (with Christ) to manage the household (of God).



18) Therefore what is my reward (wage, recompense, retribution)? The purpose here is that while I bring the good news (to others) free of charge I may offer (lay) the good news in such a way that I do not make full use of the (choice of) authority in the good news.



19) For I am a free person by reason of all, for I praised them all, in order that I might win over a large number (of people).



20)Indeed, I gave birth to (midwifed) the Jews as a Jew in order that I may win over Jews; to the ones under (the authority) of the law as under the law, though I am not under the law, in order that I might win over the ones under the law;



21) To those outside the Jewish law as a Gentile (JEA- with-out-the-law-one), I am a person outside the Jewish law of God but subject to the law of Christ, in order that I am winning over the persons outside the Jewish law;



22)I gave birth to (midwifed) the delicate part of the parts of the body (of Christ), in order that I might win over the parts (of the body of Christ); for I have become all things to everyone, in order that I may rescue (save, make well, perserve, keep safe) certain ones.



23) And I do all things on account of the good news, in order that I may become with the common cause (is this good news?).



24) Do you all not know that all the ones running in the stadium run, on the one hand, but on the other hand, one receives the prize (wreath, garland of honor)? Thus, you all run in order that you may lay hold (of the prize also?)!



25) And everyone struggling with all things is exercising self-control; therefore on the one hand, those people (do it) to receive a imperishable crown (wreath of honor), but we are imperishable.



26) So now I run thus as one speeding on making progress without a goal in mind, thus I am boxing as one not striking the air (ethereal region above the earth, space?).



27)but I keep under control my body (of Christ) and slave-discipline (the body with double determination on the path of God's mission), lest in some way I might become for another as one proclaiming Him and fail to be inauthentic (of the good news).



Questions for 1 Corinthians 9:



1) vs. 6 - evrga,zesqai - "work (laborer as householder or perform temple duties)" - Does this mean servanthood/priestly duties might mean the same in the household and temple? And do we have a choice or freedom to use or be in authority of submission (being under the mission) to God's mission?



2) vs. 11 - me,ga - JEA suggests "the important things" - Do these important things refer to pneumatika. - "spiritual and supernatural gifts"?



3) vs. 12 - ste,gomen - "we put up with (endure patiently) the (JEA) roof over the household" is this the same thing as the "covering of the glory" of Christ? Is the covering of Christ and "covering" of the wife's head in chapter 11 (vs. 5) speaking of the same covering? If so, Paul is once again introducing a concept before he discussed it.



4) vs. 20 - evgeno,mhn - "I gave birth to (midwifed)" - is Paul making a point here - that he not only became a Jew but also helped other Jews become as he has, as a member of the Brothered-ones? (See vs. 21, too).



5) vs. 27 - doulagwgw/ - "slave-discipline (the body)" How many times does this word happen in the NT? JEA -- this word is a double agw with a contract verb ending -which could mean "double lead ( on a certain path with determination)" So could this mean a "double determination on the path of God's mission"?









1Corinthians 10 Rough Translation:



1) For I do not want you all to be missing the mark in ignorance, brothered ones, because all our fathers were under the "shekina glory" cloud-covering of God's presence and all (of them) went through the sea (of Reeds).



2) and all (of them) were baptized into Moses (parallels with eis Kriston -into Christ) in the "shekina glory" cloud-covering of God's presence and in the sea.



3) and all (of them) ate the same spiritual food (illusions to Christ's body as bread of life -manna)



4) and all (of them) drank the same spiritual drink, (illusions to Christ's blood as cup of salvation) for they were drinking out of the spiritual-following (them)-rock (the water from the rock of Meribah - Exodus 17:2-7) , and the rock was Christ. (Exodus 17:15 - Yahweh Nissi - the Lord is my Banner - RSV).



5) But not in the majority of them was God pleased, for they were struck down (put to death, subdued, overturn (like plowing the earth) in the desert.



6) And these things have become prefigurements, patterns or images (of God) (JEA see vs. 11 - typological way) of us, so that we are not ones who desire or covet evil things, as those longed after (evils).



7) You all do not become worshipers of false gods as some of them (were), even as it is written, "the people sat at table to eat and drink and they stood up to play (dance, to make sport, be abusive) like children.



8) Let us not commit or engage in destructive sexual thoughts (as sport or abuse) just as some of them committed or engaged in this kind of destructive behavior and they fell (= were killed) on (that) one day (= dative of time when) 3,000 (of the people died). (see Exodus 32:28)



9) Let us not test or provoke Christ as some of them put to test and were being destroyed by (the bite of) snakes.



10) You all do not grumble just like some of them grumbled and were destroyed by the visitation of destruction (Destroyer, emissary of Satanas - see Exodus 12:23 ; Numbers 16:41 ff).



11) These things came together (happened) in a typological way [foreshadowing as prefigurements, patterns or images (of God and his people)] with respect to those ones, and it was written for our admonition or warning (JEA -- put there for us to think about), into us whom the final things (= results, revenues, culminations) of the ages (critical hours?) came down as inheritance.



12) The result is this: Let the one thinking to stand watch out lest he/she may fall (die as in vs. 8).



13) A trial (test) has not taken hold of you all except a human kind (of trial), but God is faithful who will not allow (permit, let be) you all to be tried (tested) beyond what thing you all are able, but will make (do, provide) with a trial (test) also the way out (exit) in order that (you all) may be able to endure or bear up under.



14) On account of this (the importance in typological language vv. 7 & 10), my beloved ones, you all flee (keep away) from the worship of false gods!



15) As I say to the prudent (circumspect, thoughful or wise ones), you all judge what I speak:



16) the cup of blessing which we bless is it not the common bond (participation in communion) of the blood of Christ? And the bread which we break is not the common bond (participation in communion) of the body of Christ?



17) "One bread, one body, we are many" for we all have a share from out of the one bread. (Romans 12:5)



18) You all see Israel according to the flesh; are (we) not the ones eating the sacrifices a common bond (participation in communion) of the sacrificial altar?



19) Why then am I speaking (these things)? "What is a sacrifice to a false god" and what is a false god?"



20) But what things do they sacrifice: they sacrifice to demons and not to God; And I do not wish you all to become ones with a common bond (participation in communion) among demons.



21) You all are not able to drink the cup of the Lord and the cup of demons; you all are not able to have a share in the table of the Lord and the table of demons.



22) Or do we provoke the Lord to jealousy? Are we stronger ones than He?



23) All things are lawful (permitted, allowed), but not all things are constructive (useful); all things are lawful, but not all things build the house (of God)(cf. 6:12; 8:1).



24) Let no one seek the thing of one's own (interest), but (rather) the thing of another!



25) You all eat everything that is sold in the meat market while scrutinizing nothing (about it) for the sake of conscience of a Christian understanding (ie., chap. 9 do not eat the meat sacrificed to idols)



26) ..."for the earth is the Lord's and the fullness of her." (Psalm 24:1)



27) I f someone from among the unbelieving (non-Christian) ones (your neighbors?) calls (summons, invites) you all and you all wish to go, you all eat everything being served (offered at the table, placed alongside) to you all as you scrutinize nothing for the sake of conscience of a Christian understanding.



28) But if someone might say to you all, "this (meat) is (from) a sacrificial offering," do not eat it on account of that one, the one having brought (this) to your attention and on account of your conscience of a Christian understanding.



29) Now, I say "a conscience of a Christian understanding" not with regard to your own but with regard to that of the other one [in the Christian oikos (house) cf. 8:13; 9:23 etc.], for is it not the case that my freedom is judged by (determined from) another conscience of a Christian understanding?



30) Now if I have a share (partake in freedom) by grace, why am I blasphemed against (saying I spoke against God) to an extent beyond which I might (otherwise) give thanks?



31) Therefore, whether you all eat or drink or what you all do, do all things into God's glory! (cf. Romans 14:3)



32) Become non-offending ones both toward Jews and toward Greeks and toward the called-out thing (household, church) of God.,



33) just as I too am inclined toward service to all people in all things, while not seeking (searching for) my own advantage (benefit), but rather the advantage (benefit) of many others in order that they might be delivered.





Questions for 1 Corinthians 10:



1) vs. 7 -- pai,zein - " play (dance, to make sport, be abusive) like children" - Exodus 32:6 - as a Midrash reference to the children of Israel in the desert wanderings and the incident with the golden calf might this be another idolatress moment of pornia and the caution to not break a covenantal relationship with God, even while God is their very source and provider of life?



2) vs. 11 - nouqesi,an - admonition, instruction or warning (JEA -- put there for us to think about), could this be a reference to Romans 12:2 -be transformed by the renewing of your minds...)?



Reflections:



There are many Midrash type references and reflections in this particular chapter. It would be important for one to read, reflect and look deeper into the Midrash that is being alluded to and referenced to get the fuller and perhaps deeper meaning into Paul's letter.











1 Corinthians 11 Rough Translation:



1) You all become my imitators (in this respect? cf. 10:33?), just as I am Christ's!



2) Now I praise you all that you all have remembered me and - just as I have handed over to you all - are keeping the traditions (the handed over or along thing).



3) And I wish you all to know (to see or to understand) that the head of every husband is the Christ, and the head of the wife is the husband, and the head of the Christ is God (15:23ff).



4) Every husband while praying or prophesying thinking against (His) head shames his (His) head.



5) And every wife praying or prophesying without a God-covering (down-shroud) with respect to the head shames her head, for it is one and the same thing with respect to her having a shaven head (loss of her glory-covering?).



6) For a wife does not (veil) shroud herself down, let her also cut her hair; if cutting the hair or shaving the head is demeaning (for her), let her be veiled (shroud-down).



7) For the husband, on the one hand, ought not to shroud-down the head of the icon and glory of God, but the wife is the glory of the husband.



8) For the husband is not out of (or out from?) the wife, but the wife out of (or out from?) the husband.



9) For also the husband was not created on account of (or for the sake of?) the wife, but the wife on account of (or for the sake of?) the husband.



10) On account of this the wife ought to have the power to decide over her head on account of heavenly messengers (cf. 6:3 the sent ones with a message). (Gen. 6:2)



11) Only this: neither the wife is without the husband nor the husband without the wife in the Lord;



12) for even as the wife is out of (out from) the husband, thus also the husband exists for the sake of the wife; and all things are out of (out from) God!



13) Judge for yourselves, you all decide about them: is it becoming for a wife without down-shroud (veiled, covering) to pray to God?



14) Does not nature herself teach you all that a husband, on the one hand, if (he is) with (long?) hair, it is a dishonor (disgrace) for him,



15) but if a wife (she is) with (long?) hair, it is a glory for her? ...for her (long?) hair gives her a kind of mantle (cloak).



16) Now if anyone thinks he or she would like to argumentive (about) this one, we do not have such a custom (practice) nor the household of God (called-out ones).



17) And while providing direction on this matter I am not praising (you all) because your assembling yourselves is not into the better thing, but into the worse thing.



18) For, on the one hand, first of all when you all assemble yourselves among the household (of God) (called-out ones) , I hear divisions among you all to be and some part of it I believe.



19) For it is necessary for there to be choices (differences of opinion, schools of thought about false teachings, divisions, factions)



20) Therefore when you all are gathered together for the same thing it is not to eat (Lord's Supper, feast, banquet, main meal) on the Lord's day.



21) For each one receives ahead of time that one's own dinner (main meal, feast, banquet) at the supper, and whoever, on the one hand, drinks, on the other, whoever gets inebriated (drunk).



22) For do you all not have houses for eating and for drinking? or, are you all scorning (despising, having no respect for) the household of God (called-out one)? And are you all ashamed as regards the ones who have nothing (the poor)? Why have I spoken to you all? Shall I praise you all? In this foregoing matter I shall not praise (you all).



23) For I received from the Lord, what thing also I passed on (delivered, handed on) to you all, that the Lord Jesus in (on) the night in which He was handed over (delivered up) took (received?) bread.



24) and having given thanks He broke and said, "this is my body, the one on your behalf. Do this in my remembrance (as a memorial as remembering Christ).



25) Similarly, also the cup after the main meal (feast, banquet) to dine saying, "this cup is the new covenant in my blood. Do this, so often as you all might drink, in my remembrance (as a memorial as remembering Christ).



26) For so often if you all might eat this bread and drink this cup, you all proclaim (announce?) the death of the Lord until which (time) he might come.



27) The result of this is that whoever may eat the bread or drink the cup of the Lord unworthily will be liable (guilty of missing the mark) of the body (of Christ) and the blood of the Lord.

(cf. 1 Kings 13:5)



28) Now let a human being test him or herself and thus let that one eat of the bread and drink of the cup.



29) For the one eating and drinking eats and drinks scrutiny (judgment but not condemnation, conviction?) while not discerning (distinguishing, evaluating -only time this verb is used as a PA participle NMS) the body (of Christ).



30) On account of this thing many among you are weak (without strength, ailing ones) and sickly (weak) ones and a considerable number are falling asleep (dying).



31) Now if we were discerning ourselves we would not be scrutinized (judged but not condemned, convicted?)



32) And being scrutinized (judged but not condemned, convicted?) by the Lord we are being disciplined (trained) in order that we may not be condemned (contrasted with vs. 9) with the cosmos.



33) The result is this, my brothered-ones, when you all come together for the purpose of eating wait for one another.



34) If anyone is hungry (hungrying for), let that one eat in the house (at home? in the oikos way?), in order that you all may not come into scrutiny (judgment but not condemnation, conviction? vs. 29?) and the remaining things as I may come I shall arrange (set in order, give direction settle?)







Questions for 1 Corinthians 11:



1) vs. 1 What traditions are Paul specifically talking about - are they the OT and Jesus traditions combined?



2) vs. 5 - 7 What does the veil, hair, covering, shroud, shroud-down the head of the icon and God covering of his "shekina glory" all have in common? (cf. 10:2 & 3, too)



3) vs. 9 - dia. - I am not sure how to translate this "on account of (or for the sake of, because of, through, by?)"...And I believe it will change the intent of the pericope.



4) vs. 19 - ai`re,seij - " false teachings (divisions, factions)" this word is a noun that comes from the verb ai`re,omai -- choices (differences of opinion, schools of thought) so one could say the noun is some combination of "choices (differences of opinion, schools of thought about false teachings, divisions, factions)?"







1 Corinthians 12 Rough Translation:



1) Now concerning the spiritual gift things of the Spirit (Paul is upping the anti by finally dealing with the correspondence he has received concerning these matters) brothered-ones, I do not want you all to be ignorant (without knowledge).



2) You all know that when you all were the pagans (regularly being-led-away Gentiles) toward the false gods, as voiceless-dumb (without speech) ones.



3) On account of which I make known (pointing out) to you all that no one speaking (promises of God) in the Spirit of God says, "Jesus is accursed," and no one is able to day "Jesus is Lord," except in the Holy Spirit.



4)And there are diversities (divisions, distinctions, distributions, varieties, differences) of the things of grace-gifts, and the same Spirit,



5) and there are diversities (cf. vs.4) of ministries (of service) and the same Lord,



6) and there are diversities of workings (activities) and the same God, the One working all things in all (cf. 15:28).



7) And to each is given the manifestation of the Spirit toward the gathering together for useful benefit (advantage cf. 6:12; 7:35, 10:23, 33).



8) For the one is given (by God - a divine passive), on the one hand, through the Spirit a word of Christian wisdom and to another a word of Christian knowledge according to the same Spirit,



9) to a different one faith (is given) in the same Spirit, and to another grace-gifts of God of healings (cures) in the one Spirit.



10) and to another workings of enabling miracles (of exceptional deeds), and another prophecy, and to another the discernment (discrimination) of spirits, to a different one kinds of speech (tongues, languages), and to another the interpretation of speech (tongues, languages);



11) All these things are the working of the one and the same Spirit granting diversity (cf. 4) to each one's own, just as it (= the Spirit) plans (wishes).



12)For just as the body (of Christ) is one and (yet) has many parts, and the parts of the body (of Christ) being many are one body (of Christ), thus also is Christ.



13) For also in one Spirit we all were baptized into one body (of Christ), either (whether) Jews or Greeks, either (whether) slaves or free ones, and we all were made drinkers (of the cup) in one Spirit.



14) For also the body (of Christ) is not one part (member) but many.



15) If the foot says, "I am not the hand, I am not out of (out from) the body (of Christ)," it follows not from this thing that it is not out of (out from) the body (of Christ) (does it?).



16) And if the ear says, "Because I am not an eye, I am not out of (out from) the body (of Christ), it follows not from this thing that it is not out of (out from) the body (of Christ) (does it?).



17) If the whole body (of Christ) were [anatomically harmoniously functioning as] an eye, where would the hearing be? If the whole (were) hearing, where (would be) the sense of smell?



18) But now (eschatologically as a new creation) God put [was laying aside or giving up )one's life) for God's own purpose] the parts, each one of them in the body (of Christ = household of God) just as He pleased (was wanting).



19) And if all things (are but) one part (member), where is the body (of Christ)?



20) But now (cf. vs. 18) there are many parts (members) and there is one body (of Christ).



21) And the eye is not able to say to the hand, "I do not have need of you," or again the head (is not able to say to) the feet, "I do not have need of you all."



22) But how much the more the parts (members) being deemed to be (to exist as) the weaker of the body (of Christ) are (actually quite) essential (necessary, vital).



23) and what things we deem to be (to exist as) more-not-honorable (less honorable) ones for the body (of Christ), to these we apply the covering of (invest with) greater honor, and our not-seemly things (unattractive parts, private) we hold (to be) exceedingly attractive (presentable).



24) and the attractive things (presentable) things (parts of the body of Christ) do not have need , but God mixed (blended, composed, compounded) together the body (of Christ) having given excessive honor to the part (member) being (deemed) inferior (more great).



25) in order that there might not be a schism (division) in the body (of Christ), but the parts (members) may exercise care (have concern) as regards the same thing on behalf of each other.



26) And if then one part (member) suffers, all parts (members) suffer together; if then one part (member) is glorified (has special honor bestowed, finds grace as a gift, dies in God's grace) all parts (members) rejoice together.



27) We are the body of Christ and parts (members) of the apportioning (individually members of the parts).



28) And those whom God, on the one hand, placed in the household of God (called-out one) are first apostles, secondly prophets, thirdly teachers, then exceptional deeds (enabling miracles), then grace-gifts of healings (cures), then helping hands (works of mercy), guidance (administrators), kinds of speech (tongues, languages).



29) Not all are apostles (are they)? Not all are prophets (are they)? Not all are teachers (are they)? Not all do exceptional deeds (enabling miracles)(do they)?



30)Not all have grace-gifts of healings (cures) (do they)?, Not all speak with special divine eloquence (speech, tongues, languages) (do they)? Not all have special gifts of penetrating insight (discernment) (do they)?



31) You all seek the greater grace-gifts of God. And yet (still?) I am demonstrating to you all in accord with the excellent (beyond measure, incomparable) path.







Questions for 1 Corinthians 12:



1) vs. 26 - "glorified (has special honor bestowed, finds grace as a gift, dies in God's grace)" So could this possibly mean those given a special place of honor, one just receiving the gift of God's grace and coming into the Body of Christ, or a saint who has died or martyred in God's grace?



2) vs. 11 - How does the Holy Spirit plan and give us diversity of gifts? How does Romans 12:3 add to our understanding of vs. 11?



3) vs. 12 - to. sw/ma e[n evstin kai. me,lh - "the body (of Christ) is one and has many parts," If we are the body of Christ we have many diverse parts, functions, and abilities, how do we connect to Christ as the one body? How does Romans 12:4 and 5 speak to this passage? How does vs. 25 figure into this picture or image of the Body of Christ?



4) Why are the diversities important to the Body of Christ? Why is essential to accept each member as a Body of Christ?



5) vs. 18 -- How do we as the Body of Christ figure into God's eschatological plan of the new creation and household of God?











1 Corinthians 13 Rough Translation:



1) If I am making utterance by means of the gifts given to human beings and sent messengers of God the gift of tongues of divine languages and do not have Christ's love, have become a piece of brass making a noise or a cymbal wailing loudly.



2) And if I have the gift of prophecy and might know all the secret mysteries of the divine plans and all Christian knowledge and if I might have all faith so as to remove the limitless boundaries of mountains and I might have no Christ's love, I am nothing.



3) And I might dole out all my possessions and I might give my body (of Christ) to be burned [ie., in the fiery furnace in Daniel 3: 19, as a testimony], and have not Christ's love, I have benefitted nothing.



Christ's love is kind,

Christ's love is not jealous or envious,

does not put oneself to showing off,

it does not inflated with one's own importance,



5) It is not indecently misbehaving,

It is not remain in its own interests,

It does not (act) hot-tempered or sharp (enough to kill),

It does not put down to one's account the injurious evil.



6) It is not rejoicing on the basis of unrighteousness,

(not being in right standing with God)

But rejoices in the God truth;



7) It bears all things (under the roof of the household),

It is faithful (to) all things,

It is hopeful (to) all things,

It endures all things.



8) Christ's love never fails (becomes irrelevant).

Either prophesyings, they shall be canceled;

either gift of tongues of divine languages, they shall cease;

either Christian knowledge, it shall be superseded.



9) For out of parts (members of the body of Christ) we know and out of the parts (members of the body of Christ) we prophesy; (cf. vs. 2)



10) And when the complete, final or perfect thing (body of Christ's) may come, and out of the parts (members of the body of Christ) will be superseded. (cf. vs. 8)



11) When we were infants (in Christ), we were babbling as infants (talk),

(as one is first taught to speak in tongues, babbling helps loosen the tongue),

we were oriented in our views as infants (are oriented in Christ's love),

we were measuring things as infants (measuring the means to Christ's love as our end);

when I became mature (in God's new creation of the oikos vs. 7:7 ff), I superseded (with God's help) the ways of the infant.



12) For we look at things presently through the reflection of Christ (as the spectacle of scripture through Christ) in an enigma (to speak inexplicably or clouded darkly thing), but then face to face (with Christ); and then I shall understand (come to some perception of who I am seeing) as also I was understood (know whose I am).



(A hinge piece to chapter 14)



13) And eschatologically now (Cf. 5:11; 7:14; 12:18, 20; 14:6; 15:20 etc.) remains (the triad of Christ presence) faith-hope-love (cf. vs. 7), these three things; and the greater among these things is Christ's love.



Questions of 1 Corinthians 13:

1) vss. 8, 10 & 11 uses the root of katarge,w - (superseded, cancel, counteract, offset) Christ is the new Adam, we as the body of Christ are the new creation. How does Christ's act supersede our infant actions when we become mature? Are the principles and actions still the same but then does Christ grow us up in maturity through practice, use and discipline? (ie., riding a bicycle)



2) Interesting correlations with vs. 12: in Job 37:14-22 -- The mystery of God is so great and divine, how is it that we can we only see through the face of Jesus Christ? How do we become to understand who we are and whose we are? Numbers 12:8 states Moses spoke face to face with God, clearly without riddles, so is it possible with us now? John 10:14 the Jesus as the Good Shepherd, says, "I know my own and my own know me."



Reflections of genre of vs. 4-8:

The genre of Chapter 13:4-8 is the centerpiece/hingepiece of 1 Cor. as an ode of Christ's avga,ph. When avga,ph is used as "Christ's love" the whole context shows the ultimate power and authority that this kind of love can have on the body of Christ.





1 Corinthians 14 Rough Translation:



1) You all pursue Christ's love (8:1) and seek the spiritual gifts of the Spirit, and the more that you all may prophesy (11:4 f).



2) For the one speaking with the gift of tongues of divine languages is not speaking to human beings but to God, for no one hears, and he or she is speaking secret mysteries of the divine plan by the Spirit.



3) And the one prophesying is speaking to human beings (in a way) that builds (edifies) a house and summons up comfort and offers encouragement.



4) The one speaking with the gift of tongues of divine languages attends to the building (edifying) of his/her own house.



5) And I want all of you to speak with the gift of tongues of divine languages, and all the more that you all may prophesy; and of greater help is the one prophesying than the one speaking with the gift of tongues of divine languages, except when he or she interprets in order that the household of God (called-out-one) may receive a building (edification) of the house.



6) But now (eschatologically as a new creation, cf.,12:18), brothered-ones, if I may come to you all speaking with the gift of tongues of divine languages, what shall I benefit you all, if I might speak to you all either in a revelation or in Christian knowledge or in prophecy or in instruction?



7) Nevertheless the inanimate (lifeless) things make sounds, either a flute or a harp, if it should not give a distinction with respect to the sound, how will the being-flute-thing or the being-a-harp-thing be known?



8) For also if the trumpet may give an unclear sound, who shall be prepared for battle? (cf. 13:1)



9) Thus also you all through the gift of tongues of divine languages, if you all might not give a clearly discernible word (interpretation), how shall the one being addressed know? For you all will be speaking into the air (periphrastic tense).



10) Such things, if it should turn out that way, are a kind of sound expressions in the cosmos, indeed nothing is voiceless.



11) Therefore if I might not see the power of the voice, I shall be to the one speaking a barbaarian (foreigner, not knowing Greek) and the one speaking in me a barbarian (foreigner, not knowing Greek).



12) Thus you all too, since you all are zealous (eager, ardent) ones of the supernatural spiritual gifts, seek toward the house-building (edification of the body of Christ) of the household of God (called-out-one) in order that you all may increase.



13) On account of this thing let the one speaking with the gift of tongues of divine languages pray in order that he or she may interpret.



14) For if I with the gift of tongues of divine languages, my spirit prays, and my mind is without fruit (can not understand, idle, without effect).



15) Therefore what is (the point?) I shall pray by means of the Spirit and I shall also pray by means of mind; I shall play the harp by means of the Spirit and I shall play the harp by means of the mind.



16) Since if you bless by means of the Spirit, the one occupying (filling up) the place of the untrained one how shall that one say the amen upon your expression of thanksgiving? Since you say something he does not see (understand).



17) For you, on the one hand, are giving thanks beautifully (well, properly), but the other one is not built up in the house (edified in the body).



18) I give thanks to God, I speak with the gift of tongues of divine languages more than all of you.



19) But in the household of God (called-out-one) I want to utter five words with my mind in order that also other I may instruct orally (catchism), rather than thousands of words in the gift of tongues of divine languages.



20) Brothered-ones, you all do not become children (slave) with respect to (your) ways of thinking (with your mind), but with respect to evil practices (malice, guile) you all be childish, and with respect to your way of thinking you all become mature ones (trained adults)!



21) In the law (of Moses) it is written that:

"In various kinds of speech (various languages) and in the lips of different ones I shall speak to this people...and they will not listen thus to me, says the Lord."(Isa. 28:11)



22) The results is that gift of tongues of divine languages are for a miraculous sign not for the ones believing but for the unbelievers (ones without faith), and prophecy is not (a sign) for those unbelievers (without faith) but for the believing ones.



23) Therefore if the whole household of God (called-out-one) may come together at the same place in unity and all may speak with the gifts of tongues of divine languages, and the untrained (cf. vs. 16) or those unbelievers (without faith) might come in (have a part in) will they not say that you all are speaking nonsense (going mad)?



24) And if all are prophesying and a certain unbeliever (one without faith) or an untrained one might come in, he or she is exposed to conviction (judgement without condemnation) by all (that is spoken), he or she hears in a manner that affords examination (challenges, inquires into life) by all (that is spoken). (cf. 11:29 & 31, 32)



25) The hidden things of his or her heart become manifest and thus having fallen upon the face (prostrate) he or she will worship God announcing that

"God is really among you all." (Isa. 45:14, 23; Zech. 8:23)



26) Therefore why is (this so), brothered-ones? When you all come together, each one has a psalm, has a word of instruction, has a revelation, has a gift of tongues of divine languages, has a word of interpretation; let all things become for the building of the house (edification of the body of Christ)!



27) Whether with respect to someone speaking with the gift of tongues of divine languages, accordingly two or at the most three each part separately, and let one be interpreter.



28) And if an interpreter may not be (available), let (this one) be silent in the household of God (called-out-one), and let him or her speak to oneself and to God.



29) And let prophets speak two or three and let others discer (what has been said).



30) And if something is revealed (by God) to another sitting (there), let the first one be silent.



31) For all are able one by one to prophesy in order that all may learn and all may be encouraged (learn with respect to Christian behavior as the goal of "prophesy"?)



32) And the spirits of prophets are accountable (subject, supportive roles) to prophets,



33) for God is not (the source) of disruption but of peace. Thus (it is) among all the households of God (called-out-ones) of the saint:



34) let the wives be silent in the called-out-ones. For it is not permitted (by custom) for them to speak, but "let them be accountable" (cf. vs. 32), in the way that the law (of Moses) also speaks.



35) And if they want to learn (cf. vs. 31), let them engage the issues with their own husbands (cf. chps. 11 & 12) in the Christian oikos (same as household of God?); for it is a base (disgraceful, shameful, dishonest) thing (cf. 11:6 husband steals the wife's glory? not redemptive...mishapen thing, cf. vs. 40) for the wife to speak (in debate form??) in the household of God (called-out-one).



36) Or did the word of God come out from you all or descend into you all alone (cf. context vs. 35)?



37) If someone wants to be a prophet or a spiritual one (be a conduit of God), let that one be mindful of what things I write to you all because it is a commandment of the Lord;



38) and if someone is without Christian knowledge, that one is without knowledge.



39) The result, my brothered-ones, is that you all seek to prophesy and to speak - you all do not hinder - with gifts of tongues of divine languages;



40) and let all things become well-shaped (redemptively) and according to (God's) arrangement (opposite of base or mishapen thing, cf. 35).





Questions for 1 Corinthians 14:



1) vs. 7 - Is this a practiced thing like 13:8,10,11? See question reference #1 for 1 Cor. 13.



2) vs. 10 & 11 - Is it talking about how an interpretation will be lost if it is not told to and understood by the body of Christ? Would it be like someone speaking Spanish to a whole group of English speaking people without interpretation? But everyone has a tongue or language to speak?



3) vs. 14 - The mind can not understand the divine language unless one asks God for interpretation. Can the mind be in effect disengaged? Control of rational thought is severed by God, so God can speak through us in this divine language? Wow, what a concept!



4) vs. 15 - playing the harp by means of the spirit - Could this be like playing the piano by ear (uses a divine gift)? and playing the piano by means of the mind - by written musical notes (as one taught)?



5) vs. 16 - Does this mean the Spirit must give witness to the Spirit of Christ for the blessing to be recognized and accepted?



6) vs. 21 - Does not the Jesus tradition say from the lips (mouths) of infants and nursing babies (children) they will cry out, "Hosanna to the Son of David." (Matthew 21:15-16) perhaps cei,lesi,n is referring to the lips of the foreigners? (Isa. 28:11) perhaps the ones who speak with tongues of divine language (baby babbling)?



7) vs. 23 - does this not echo Acts 2, for those who did not receive questioned, were perplexed, amazed, said they were drunk? This gift of the Spirit can not be explained rationally. See vs. 16 and question #5.



8) vs. 24 - Is evle,gcetai and forms of the verb kri,nw similar or the opposite? (cf. 11:29, 31 & 32)



9) vs. 25 - pesw.n evpi. pro,swpon -- "fallen (prostrate) upon the face (to the ground?)" Acts 9:4 this is the action of worship and awe that struck Paul on the road to Damacus. Do these other references also have to do with prostrating, bowing the knee and falling upon one's face in worship? cf. Rom. 14:11, 1 Kings 8:11 Could this be what "slain in the Spirit" or "falling out in Spirit" means?



10) vs. 36 - Commandment of the Lord, is this referring to the Midrash of general and/or apostolic thought for the household of God? The head (Christ) speaks and puts in the final word. The only one in a position to instruct direction of the Body of Christ is Christ himself. JEA-hold in tension with chap. 15.







1 Corinthians 15 Rough Translation:



1) I am pursuing our conversation, brothered-ones, with respect to the good news with which I announced the good news to you all, the good news which you all received, in which you all stand,



2) and through which you all are also being saved (by God), if you all hold firmly (stay grounded) in the matter with which I announced the good news to you all, lest you all came to believe in vain.



3) For I passed on to you all among those first things that which also I received: that Christ died on behalf of our sins according to the scriptures,



4) and that he was buried (by God) and that he was raised from the dead (by God) on the third day according to the scriptures,



5) and that he appeared to Cephas, then to the Twelve;



6) then he appeared to more than five hundred brothered-ones at one time, of whom the majority are still alive until now, though some of them have fallen asleep in death.



7) Then he appeared to James, then to all the apostles;



8) and last (of all), as though for an untimely death (abortion), (JEA --as through an extraordinary birth), he appeared he also appeared to me.



9) For I, myself am the peculiar one among the apostles, the one who does not deserve to be called an apostle, because I pursued (and) prosecuted the household of God;



10) Yet, by the grace of God I am what I am, and God's grace that was poured into me has not become fruitless (empty, ineffectual), but rather I toiled (labored) more than all the rest; well, not I but the grace of God that was with me.



11) Therefore, whether it was I or those others, we preached in this way and you all made the act of faith (becoming believers) in the same way.



12) Now, if Christ is being preached (by God) as the One who was raised from the dead (by God) from among the dead ones, how do some among you say that there is no resurrection of the dead ones?



13) If there is no resurrection of the dead ones, neither has Christ been raised from the dead (by God).



14) And if Christ has not been raised from the dead (by God), then the message (proclamation) of us all is empty (ineffectual), and the faith of you all is empty (ineffectual).



15) And we also find ourselves to be God's false witnesses because we have born witness (testified) according to God that he raised Christ, whom he did not raise, if indeed then the dead ones are not raised from the dead (by God).



16) For if the dead ones are not raised up (by God), neither has Christ been raised from the dead (by God).



17) And if Christ has not been raised from the dead (by God), your faith is futile (pointless), you all are yet in your sins.



18) And those then who have fallen asleep in death's sleep in Christ are lost.



19) If in this life only we are living out Christ's hope we are actually more pitiable than all other human beings.



20) But now (eschatologically as a new creation, cf. 12:18; 14:6) Christ has been raised from among the dead ones, the first-fruit-harvest of those having fallen asleep in death.



21) For since death came about through a human being, the resurrection of the dead ones also about through a human being.



22) for just as Adam all face death, so also in Christ all shall be brought to life (alive)...



23) each in his own order: Christ the first-fruit of the resurrection harvest, then those who are in Christ at his advent (parousia);



24) then the culmination when the reign of God is surrendered (delivered up, given over) to God, even the Father, when he brings to naught every ruler and every authority (right) and power (ability).



25) For it is God's plan that the Resurrected One should reign until the time when he "puts all enemies under his feet." (Ps. 110:1)



26) the last enemy, Death, is then destroyed (abolished) by God;



27) ..."for he arranged (put in subjection) all things under his feet" (Ps. 8:7)....now when it says "all things have been arranged (put in subjection) under" it is clear that all things (Death included) all things are intended except, of course, for the very One who has arranged (put in subjection) all things under the Resurrected One.



28) And when all things are arranged (put in subjection) under that One, then the Son himself will also arrange (put in subjection) himself under the One having arranged (put in subjection) all things under Him, in order that God may be all things in all things.



29)Otherwise what shall those do who are baptized on behalf of the dead ones? If the dead ones are not raised at all, why indeed are they baptized on behalf of them?



30) Why also are we in danger (running risks) every hour?



31) Every day I die, truly, with respect to the boasting, brothered-ones, which I have toward you all in Christ Jesus our Lord.



32) If - as a mere human being - I battled wild animals in Ephesus, what would be the advantage (gain) in that? If the deceased ones are not raised up - well then as they say - "let's eat and drink, for tomorrow we die."



33) And again, do not be deceived: "evil companionships corrupt the habits of good behaviors."



34) Be circumspect about Christ-like behavior and do not live in a way that misses the mark, for some fail to recognize God's ways of arranging (putting in subjection) all things under this resurrection harvest...I say this for your edification.



35) But someone will say; How are dead ones raised up? and with what sort of body (of Christ) do they come forth?



36) Whoever is without sense (understanding) here (Listen!): what you sow (into the ground at planting time) does not spring to life unless it (first) dies;



37) and what you sow, you do not sow the body (form) that will be the end product, but rather (you sow) the bare seed, be it of grain or of some other kind. (14:10)



38) And then God gives to it a body (form) as it pleases him and to each of the reproductive seeds he gives its own body (form).



39) You can see, moreover, that not all flesh is the same, but there is, on the one hand, a different kind of flesh of human beings, another flesh of four-legged (farm) animals, another flesh of winged-birds, and another fish;



40) there are also bodies of heavenly ones, and bodies of earthly ones; but other ones are of the glorified heavenly ones, but there are other ones that are earthly ones.



41) ...even among the heavenly bodies there is a differentiation: the glory of the sun differs from the glory of the moon, and even from the glory of the stars - after all one star differs from another in glory.



42) So it is with the resurrected harvest among the dead ones as well: it is sown (by God) in corruption (perishable, decay),it is raised from the dead (by God) in incorruption (imperishable);



43) it is sown (by God) in dishonor , it is raised from the dead (by God) in glory, it is sown in weakness (fraility), it is raised up (from the dead) in power (durability);



44) It is sown (by God) a physical body (of Christ), it is raised from the dead (by God) a spiritual body (of Christ). Just as sure as there is a physical body (of Christ) there is also a spiritual body (of Christ).



45) also in this same way, it is written; "the first human being became Adam into a physical-living-one-being, the last Adam into a spiritual-life-giving-one-being.



46) Yet, it was not the first fruits that are spiritual gifts but rather the physical, then the spiritual gifts.



47) The first human being was made from the dust out of (out from) as earthling, the second human being is out of (out from) heaven as God's new creation.



48) As the made from dust one so the ones made from dust, earthlings; and as the heavenly one, so the ones made from heaven as God's new creation;



49) Just as we wore (clothes) [or bore] as the likeness (image and shape of the earthling) of the one made from the dust, even so we will wear (bear) the (image and shape) of the heavenly One.



50) The point if this, brothered-ones: flesh and blood cannot inherit the reign of God nor does corruption (perishable) inherit incorruption (imperishable).



51) Behold! I tell you a mystery: not everyone will experience death as slumber, but everyone will be changed



52) in a moment, in the blink of an eye, at the sound of the last trumpet; for the dead ones shall rise up (from the dead) as immortal ones and we shall be changed.



53) For it is necessary that this corruptible (perishable) body be clothed with an incorruptible (imperishable) body and this body of death be clothed with a body that no longer is subject to dying;



54) When this corruptible (perishable) body has been clothed with an incorruptible (imperishable) one and the dead one with the One that never dies, then shall the word be accomplished that is written of the prophets,

Death is swallowed up in victory

55) Where , oh Death, is your victory in the verdict?

Where, oh Death, is your sting (goad, whip)?!



56) the sting (goad, whip) of death is sin, but the force of sin is the law.



57) But thanks be to God who gives us the victory as a gift through our Lord Jesus Christ.



58) The result of this promise, my beloved brothered-ones, is that we have become those who are steadfast and firm ones, those who are immovable and steadfast, the ones increasing over in the labor of the Lord always, knowing that our labor is not in vain (deprived of power) in the Lord.





Questions for 1 Corinthians 15:



1) vs. 8 - evktrw,mati -- "an untimely death, abortion" what does this mean? (JEA adds -- as through an extraordinary birth) is this a reference to the resurrection?



2) vs. 15 - evmarturh,samen kata. tou/ qeou/ o[ti h;geiren to.n Cristo,n -"we have born witness (testified) according to God that he raised Christ" If we confess Romans 10:9ff "Jesus is Lord" and "God raised (him) Jesus from the dead you shall be saved." Why is "Lord" and "Raised from the dead (by God)" so important to them and us? Why have we been saved from death? How powerful is this witness?



3) vs. 28 & 29 - (JEA) is this an aspect of "arranged under - (put under subjection)" in the resurrection order? Where Jesus is head over all the earth, under the earth and in the earth? How does baptism fit in the scheme of resurrection ordering and rearranging?



4) vs. 44- 49 - How is Lazarus an example or model of the resurrected body? (John 12) Are we all to wait for the "Lazarus come forth!?" or is it already another body when we were baptized in the Spirit? (my ponderings from JEA's chap. 15)



5) vs. 50 - 58 - there is a mystery about Jesus' victory over death, and have we also been given the same power of His resurrection? How does Chapter 13 and Revelation's portrait of Christ and this image we have of Jesus compare, contrast and amplify this Christ that is God's and we are Christ's? (my ponderings from JEA's chap. 15)



(PC)

I Corinthians 1:1-4

1:1) Paul, the called Apostle of Christ Jesus by means of God's will and the Brothered one Sosthenese.

 

2) By the church of God, the one I Corinth set apart as Holy in Christ Jesus the one called pure, together with the ones having been called upon be name of the Lord our Lord Jesus Christ in every place in theirs and ours.

 

3) Grace to you all and peace from Father God and the Lord Jesus Christ,

 

4) I give thanks to my God always about you all the grace of God given by Christ Jesus to you all.  Because, in everything you have been made rich in him in every word and all kinds of knowledge.

 

What does it mean to be called? If I had to answer this question with the least amount of confusion, I would have to put it as; the understanding that one as created by God first and foremost.  Then, as God's creation we have received the knowledge that Jesus is the son of God and the called one that receives the call is responding to the gift of grace in all aspects of the life of Jesus Christ. The called one has sought to understand who God is and who Jesus is, thus giving to God what is rightfully his.

Are we all called at one point in our lives to the knowledge of Jesus as our Lord and Savoir? I don't know.  I hope so. I see people who have received the knowledge of who Jesus is, I have seen them read the Bible and inquire about Jesus as God's son. Yet, I have seen things that confuse me in how they live their lives and how my convictions and beliefs do not mesh with theirs. I see people who ask good questions yet blatantly reject Jesus as the son of God and who insult him and me with out a blink of the eye. Is the witnessing to a Muslim a calling? Alternatively, is the call all in Gods hands? Do we have anything to do with it? Paul was called by God on the road to Damascus.  He was called to change his ways.  Yet he was also called an Apostle by Sosthenese. Why do we have to try to prove our calling to so many people? I feel that my call was confirmed when I was accepted to seminary and my father later on told me he was proud of me (finally after 30 years, I thought he had wanted me to be a horse trainer).  But, as I continue to seek God I realize that my confirmation is an imperfect rather than an Aorist, I continually seek and find confirmation in my call, yet if I don't seek it seem further away.

 Do we as called all have the opportunities to be saints, set apart as Holy or are some just pilgrims that hear and believe yet go about their daily lives and never really affirm their call? I think that the Corinthians may have had to correct some of the members and may have lost some in the process. Unity is what Paul wanted for them, not division. For them to understand the grace was the first lesson.

I Corinthians 1:11-31

11) since shown to me about you all by Chloe that selfish rivalry exists among you all

12) I say now this that each of you say "I am for  Paul" on the one hand, : "I am for Apollos" , "I am for Cephas" "I then of Christ" on the other hand.

13) Has Christ been divided? Paul was not crucified for you  nor were you baptized in the name of Paul.

14) I give thanks to God that noen of you I baptized if not Crispus and Gauis

15) in order that anyone may not say unto my name you all were baptized.

16) I baptized the house of Stephen I know not if I baptized anypone else

17) Certainly Christ did not send me to baptize but to preach the gospel not in wise words in order that the cross of Christ may not be deprived of meaning.

18) The word then, that the cross on the one hand by those who are perishing is foolishness. On the other hand by those being saved it is the power of God. 

19) Since it is written "I will destroy the wisdom of the wise and the understanding of the intelligent I will refuse."

20) Where is the wise? Where is the one who reasons about this world? Did God not make foolishness the wisdom of this world.

21) For when in the wisdom of God the world did not know God through wisdom, though the  foolishness of the message pleased God for the ones that have faith (receive) salvation.

22) because even Jews request signs and Greeks seek wisdom.

23) but we proclaim Christ the one crucified on the one hand a stumbling block for the Jews but foolishness by the Greeks

24) Same then the called ones, Jews and Greeks, Christ God of power and Wisdom

25) because the foolishness of God is wiser than man is and the delicateness of God is stronger that man is.

26) Since you see your call brothers that not many are wise according to the flesh nor are many strong or of noble birth.

27) But the foolish things of the world God chooses in order that the wisdom be put to shame and the weak things of the world God chooses in order to shame the strong

28) and the inferior things of the world and the despised ones, God chose not to be, in order that they are rendered ineffective.

29) in order that all flesh may not boast before God.

30) from him rather are you in Christ Jesus who became wisdom from our God both in righteousness and sanctification and set free. 

31) in order that as it is written, :Let one who boasts boast in the Lord.

 

I Corinthians 2:1-16

2:1)And I came to you brother, I came not with a high position of speech nor of wisdom while proclaiming to you the mystery of God.
2) Certainly not I judged nothing in if not Jesus Christ and that he was crucified 
3) And I in weakness and in much fear and trembling came to you 
4) and my words and my message were not in skillful words of wisdom but in demonstration of the Spirit and of the strength 
5) in order that your faith might not be in the wisdom of men but rather in the power of God. 
6) but we speak wisdom in this wholeness not the wisdom of this age nor of the authorities of this age who come to nothing. 
7) But I speak of God by wisdom in mystery the hidden one which God set apart before the age into glory of us (ours) 
8) of whom nothing of the Authoritative ones of the age had known for if they did they would not have crucified the Lord of Glory. 
9) But just as it was written : "what the eye saw no one understood and a ear (did) not hear and with the heart of man did not ascend the creator the God of love."

10) God disclosed to us the things of the Spirit, the Spirit searches us all and the depth of God.
11) Who since knows it of men [these things] of men except the spirit within? And by the same way [these things] of God no one knows if not the Spirit of God.
12) But we did not receive the spirit of the world but the Spirit from God in order that we might learn [these things] having been granted to us by God.
13) What we speak not in teachers ways of humans wisdom by words but in ways taught by the Spirit by a spiritual [means] comparing-?
14) but unspiritual man did not accept this of the Spirit of God [man thinks its] foolishness since he is foolishness (man) and can not know that spiritually, question it.
16) Who then has known the mind of the Lord? Who brings him together? But we have the mind of Christ.


I Corinthians 3:1-16

3:1) But I brothers was not able to speak to you like spiritual people, but onlu as people belonging to this world, like babes in Christ.

2) You were given milk not solid food since you were not able nor are you still.

3) Yet since you still belong to this world there is still jealousy and fighting among you all. You belong to this world and are against mans walking about.

4) When since he/she speaks I am for Paul or I am for Apollos.

5) What not did Apollos do? What then did I Paul do? We are servants whom youcame to believe in through the Lords giving.

6) I planted, Apollos watered, but God gave it life to grow.

7) So it's not up to the planter or even the rain that falls but it is only through God that anything can grow.

8) The one who plants and the one who waters in everything belongs together each will receive the wages according to his own work done.

9) God then put us as servants, we work together to cultivate the fields you are Gods field. God is building you. You are becoming part of Gods house.

10) According to the grace of the Lord who has given to me like a skilled builder. I laid the foundation and an additional builder builds upon it. Each must see in what way it should be built.

11) For no other foundation can be laid aside as ones life then the one that was laid down who was Jesus Christ.

12) if now anyone builds on the foundation with gold, silver, stones, precious things wood, grass, or straw.

13) the work of each man will become known for the refining fire reveals it and the work of every worker will be tested with his fire.

14) f any of the work remains the ones who built on it will receive wages

15) if any work will burn up the worker will suffer loss.

Summary of Corinthians 1-4

 

            As I read the letter to the Corinthians, I hear the voice of Paul struggling with the problems a church that faces young and immature problems that will not be solved with a simple request to change this or that.  Paul knows that the next months and or years will be spent in deep seeded struggle to find the balance of discipline and compassion for those who are in the church as leaders and those who are being led into the way of Christ.  Paul begins with a greeting that is full of love and understanding for and about the problems they face. Then Paul goes into a somewhat frustrated tone that expressed his feeling about the issues of division.  His wisdom writings are very explanatory as to what is wisdom and how it should be respected.  Paul then returns to the issues and applies what he has taught in the way of what wisdom is and how it should be applied to the problem of division and quarrels. Further, in coming to the end of the beginning, Paul reminds the Corinthians who they are in Christ and is very stern and Fatherly.  He is getting their attention in the last two paragraphs to set the stage for the next ten paragraphs were he will lay down the law so to say and give some strict rules.

1 Corinthians 6: 1-20

 


1) If any of you has a legal dispute against a brother, dare he/she take it to court before a dishonest judge, instead of taking it before the saints.
2) Do you not know that the people of God will judge the world? And if you judged the world, are you unworthy to try lesser cases.
3) Do you not know that we are to judge angles? _____ unless everyday life.
4) If you have ordinary cases, then if you have those you look down on in the church why this standing?
5) In shame to you all I say in this day in you there is no one wise enough who can grasp disputes a midst the brothers of him.
6) But brother with brother pass judgment (on each other) and doing this before unbelievers.
7) Now then to have lawsuits at all among you is wrong. Why not suffer wrong, it is better. It is better to be defrauded.
8) But you wrong and refuse and this [even] your own brothers. [is wrong]
9) Do you not understand that the dishonest will not be received in God's kingdom?  Do not be mislead! Sexual immorality, idolaters, nor adulterers, nor sexual male perverts [sodomites].
10) not thieves, not the greedy, not drunkards, not slanderers, not the swindler will gain possession of the kingdom of God
11) and this is something you all were. But you have been cleansed, set apart as Holy, put in a right relationship with God (acquitted) in the name of the Lord Jesus Christ and in the spirit of our God.
12) All things I am permitted (me) but not all things are good (beneficial) for me. I will have power by means over anything.
13) The food is for the stomach and the stomach is for food and God created and will destroy both. So then, is the body not meant for sexually destructive behavior but for the Lord and the Lord for the body.
14) Though God raised the Lord and we will raise through his power.
15) Do you not know that your bodies are members of Christ?  Take not the members of Christ to be given with prostitutes members – Never do this!
16) Do you not know that to be united with a prostitute in one body is to be one with her?  It exists by means of the two become one flesh with one another.
17) But unite yourself with the Lord, one in his Spirit
18) escape the sexually immoral. Every sin which if man does is outside the body but sexual immorality sins upon ones own body.
19) Do you not know that your body is a shrine of the Holy Spirit in you and you are of God and you are not your own.
20) You were bought for a price glorify then the Lord in your body all of you.

 




(PLS)


Rough Translation for I Corinthians 1



1) Paul, called an apostle of Christ Jesus through the will of God and Sosthenes, the Brothered-one (1).



2) The called out household (2) of God, the (one) being in Corinth, having been sanctified in Christ Jesus, to be called holy ones, (together) with every one being called on by the name of the Lord, of our Lord Jesus Christ in every place, of theirs and of ours.



3) Grace and peace to you all from God, our Father and the Lord, Jesus Christ.



4) I give thanks to my God always concerning you all at the grace of God, having been given to all in Christ Jesus.



5) because in Him you all have been enriched in everything, in every word and in every knowledge.



6) Just as the testimony of Christ has been confirmed in you all.



7) for the purpose (that) you all are not to be lacking in (any) free gift (of grace) (3) (as ones) awaiting expectantly (for) the revelation of the Lord, Jesus Christ.



8) Who will also confirm you all until the fully without-fault (ones) in the day of our Lord, Jesus Christ.



9) God (is) trustworthy, through whom you all were called into common yoke of His son, Jesus Christ.



10) But I admonish you all, Brothered-ones (4), through the name of our Lord Jesus Christ, in order that the same (name (5)) you might all say and (the name (6)) might not (cause) you all divisions, but that you all may be ones being made complete in the same mind and in the same will.



11) For it was made clear to me concerning you all, my Brothered-ones (7) by those of Chloe because quarreling exists among you all.



12) Now I put (it) this way that each of you all say: on the one hand, "I am of Paul's house (8)," but another, "I am (of) Apollos' house (9)," still another, "I am (from) Cephas' house (10)" to the contrary, "I am of Christ's house (11)"



13) Has Christ been divided? Was Paul crucified on behalf of you all or were you all baptized into the name of Paul? (NO!) (12)



14) I give thanks [to God] because I baptized none of you all except Crispos and Gaios.



15) In order that anyone may not say that you all were baptized in my name.



16) And I also baptized the house of Stephanas, for (the) remaining ones I did not baptize any other.



17) For Christ did not send me to baptize but to bring the goodnews, not in wisdom of speech in order that the cross of Christ may not (be) deprived of (its) power.



18) For the message, the one of the cross is on the one hand to the ones being lost is foolishness, on the other hand to the ones being saved, it is our power of God.



19) For it is written; "I will destroy the wisdom of the wise and the intelligence of the intelligent (ones) I will set aside."



20) Where is the wise one? Where is the scribe? Where is the skillful debater of this age? Did

God not make foolish the wisdom of the world?



21) For since in the wisdom of God, the world did not know through God's wisdom, God was well pleased through the foolishness of the message to save the ones believing.



22) And since Jews are all demanding on miracles and Gentiles are all searching after wisdom,



23) Then we, ourselves proclaiming Christ has been crucified, for Jews on the one hand that which causes a stumbling obstacle, to the nation on the other hand foolishness,



24) But to the called ones, both Jews and Greeks, Christ (is) the power of God and (the) wisdom of God.



25) Because the foolishness of God is wiser than human beings and the delicate thing of God is stronger that human beings.



26) Look for your calling, Brothered-ones, that not many are wise according to flesh, not many are able (ones), not many are (of) noble births.



27) But the foolish of the world God chose for himself, in order that the wise ones might be utterly put to shame, and the delicate (ones) of the world God chose for himself; in order that the stronger (ones) might be utterly put to shame,



28) And in the significant things of the world and the ones being rejected God chose for Himself, the not-being-things, in order that the ones being might be abolished,



29) In order that all flesh may not boast in the presence of God.



30) But by means of Him (God) you all, yourselves are in Christ Jesus, who gave birth to (the) wisdom from our God, righteousness ( which is) both sanctification and deliverance.



31) In order that what is written might happen, "Let the one who boasts, boast in the Lord."













Step II. Questions for Chapter One -

some answers might be found on (page references) in The Anchor Bible I Corinthians: A New Translation, Introduction with a study of the life of Paul, notes and commentary, by William F. Orr and James Arthur Walther.



1. Who is Choe? (149)

2. What does Christ mean in Paul's letter? (148)

3. What does Lord mean in Chap. 1? (143)

4. What does a Brothered-one mean and how are they holy ones?(149 & 142-143)

5. Who is Sosthenes? (142)

6. What is ecclesia? (141)

7. What is the division? (150-151)

8. What is the significance of the baptism of Sosthenes? (151)

9. What does being saved mean in 1:18? (154)

10. Verse 19: avqeth,sw - I will reject/set aside/unestablish this is a Future Active Indicative verb. What does this mean? Who is setting aside?(154-155)

11. Verse 26: Ble,pete - is this imperative or indicative? (155)

12. Verse 27: What is the foolish things? (155-156)

13. Verse 28: What is a not-being-thing? (156)

I Corinthians 2:1-16   Rough Translation


2:1) And I having come to you all, Brothered-ones, I have come not with high-sounding words or wisdom while proclaiming to you all the mystery of God.



2) For I judged not to perceive anything among you all except Jesus Christ and this on having been crucified.



3) And I was in weakness not only in fear but also in much trembling I arose to you all.



4) And my speech and my proclamation were not in persuasive words of wisdom but in demonstration of the Spirit and of the power (of God).



5) In order that your faith might not be human wisdom but in the power of God.



6) Now we speak of the wisdom of God in completeness, but not the wisdom of this age neither

of the authorities of this age who are passing away.



7) But we are speaking the wisdom of God in a mystery, the one being kept secret, God was

keeping His eyes on before the ages into our glory.



8) Which no one among the authorities of this age was discerning; for if since they are not

knowing, they all crucified the Lord of Glory.



9) But just as it was written:

What ones eyes have not seen not only ears have not heard

but He has ascended upon the heart of humanity,

What things God prepared for those (who are) loving Him.



10) God revealed to us those things through the Spirit, for the Spirit examines all things, even the

depths of God.



11) For who among human beings perceives the things of the human being except the spirit of the human being in it? Thus so also the things of God, no one has ever known the Spirit of God.



12) But we do not receive the spirit of the world but of the Spirit (gifts) (13) out of God, in order that we might perceive the (gifts) having been bestowed upon to us by God.



13) Even so what are we speaking are not teachings of human words of wisdom but in the teachings of the Spirit, ones comparing spiritual gifts to spiritual.



14) But the unspiritual human being has not received the things of the Spirit of God; It is foolishness for him and he is not able to know, because it has been judged spiritually.



15) And the one who judges all things spiritual, but it has been judged by no one.



16) For who knows the mind of (the) Lord? Who will unite him? We, ourselves possess the mind of Christ!





Step II: Questions for Chapter 2

See (page references) which are found in The Anchor Bible: I Corinthians.



1) Verse 6: What are the authorities of this age? (156 - 157)



2) Verse 1 & 7: What is the mystery of God and what is its secret? (156)



3) Verse 10, 11, 12 & 14: What are the things? Are these spiritual "gifts" from God? (157)



4) Verse 11: What is the spirit of the human being? (157)



5) There are a lot of phrases that sound very much like Greek philosophy about spirit, soul, mind, body? (157- 158)

1. avdelfo.j is translated as brother. I believe brother is trying convey a brother to Christ, but Christ Jesus is the 1st Brother. This is adoptive language.

2. evkklhsi,a| is translated as church, but church is also known as "household" of God, so I translated as "called out household." Jer. 7:30 speaks of the "house" that bears my name, 14:9 says we bear your name, Amos 9:12 the remnant nations that bear my name, and Acts 15:17 the remnant Gentiles bear my name. This household is an adopted remnant of God. Since many of the household churches were primarily the term used for the first century church I chose this term to refer to evkklhsi,a.

3. cari,smati is translated as free gift or free favor, Rev. W. M. Clow, DD editor of the Bible Reader's Encyclopedia and Concordance speaks of grace = French grace derived from the Latin "gratia"which means favour, either received from, or extended towards. So I chose to combine these terms and translate as "free gift of grace."

4. See footnote #1

5. tou/ ovno,matoj tou/ kuri,ou h`mw/n VIhsou/ Cristou/ "the name of the Lord Jesus Christ" is referred here as to. auvto..

6. h is also referring to the name, see footnote #5.

7. See Footnote #1 and #4.

8. This refers to the households or churches that Paul started. See footnote #2.

9. See footnote #2 and #8.

10. See footnote #2, #8 and #9.

11. See footnote #2, #8, #9 and #10.

12. This line of questioning is not answered and I believe verse 14 implies an answer in the negative to the earlier line of questions.

13. These spiritual "gifts" are the things that have been given or bestowed upon us by God.


Rough Translation for I Corinthians 3



1) Now I, Brothered-ones, was not able to speak to you all as to spiritual (ones) but as to (ones) belonging to this world, as to infant (ones) in Christ.



2) I gave to you all milk to drink, not solid food; for you all were not yet able to (digest it). But

you all are not even yet able,



3) because you all are still (ones) belonging to this world. For awhile; jealousy and strife (are still) in you all, no you all are (ones) belonging to this world and that with reference are you all not conducting yourselves as human beings?



4) For whenever someone says, "I, on the one hand, am of Paul's (house)," another on the other hand; " I (am) of Apollos' (house)," Are you all not human beings?



5) Therefore, what does Apollos have? And what does Paul have? There are servants through whom you all believed; and that as the Lord gave it to each (of you).



6) I, myself planted, Apollos watered, but God increased (this planting of faith to grow).



7) The result is that the one planting is not anything nor the one watering but God alone increases the growth.



8) But the one planting and the one watering they are all one, and each will receive his or her own reward according to ones own labour;



9) for we are co-labours of God; you all are God's cultivated field, God's house-structure.



10) According to the grace of God which (God) granted to me as a wise expert builder, I laid the foundation stone, and another build upon (it). But let each see how He builds upon (it).



11) For another foundation stone no one is able to place beside the one having (already) been laid, which is Jesus Christ.



12) But if someone builds upon the foundation stone (then) silver, precious stones, wood, hay (or)

stubble,



13) the undertaking of each (of you) will become evident, for the day will make clear because it shall be revealed in fire. And what sort of undertaking is of each the fire will demonstrate.



14) Whatever the undertaking will remain which He built upon, he or she will receive his or her reward.



15)Whatever the undertaking will be consumed, it will suffer loss, but that one shall be rescued, and in the same way as through fire.



16) Do you all not perceive that you all are the temple of God and the spirit of God builds in you all?



17) If anyone destroys the temple of God, God will bring ruin upon it; for the temple of God is holy, whosoever you all are yourselves (holy ones).



18) Let not one deceive him or herself; if anyone amongst you all (are) thinking (themselves) wise in this age, (let this one) become foolish, in order that he or she might become wise.



19) For the wisdom of this cosmos is foolishness with God. For it is written, "the one catching the wise ones in their own trickery;"



20) and again, "the Lord knows the reasonings of the wise (ones) because they are futile."



21) with the result that no one should boast in human beings; for all things are yours,



22) whether Paul or Apollos or Cephas or the cosmos or life or death, or things present or things to come; all things are yours.



23) and you all are Christ's, and Christ is God's.



Step II: Questions for Chapter 3:

Anchor Bible: I Corinthians (page references)



1) Where is God's temple (1 Cor. 6:19 and 2 Cor. 6:16)? Paul uses another analogy with the body of believers in I Cor. 11-12. (169 &174)



2) What does the planting and watering have to do with Paul and Apollos' leadership?

(Rom. 15:20; II Cor. 14-16) (171-172)



3) What does the infant milk and solid food signify? (169 &170-171)



4) What is Paul and Apollos' servanthood all about? (Acts 6:1-6; Rom. 15:8) (171)



5) How does this fire consume but purify the things, labours and people of God? (173-174)



6) Why does verse 22 sound like another phrase of Paul's writings .... except is ends differently... "nothing shall separate us from the love of God in Christ Jesus our Lord" (Rom. 8:38-39)?



7) evxapata,tw is a PAImperfect verb, 3S (he/she/it deceive); Is this a Pauline word? (Rom.7:11, 16:18; II Cor. 11:3; II Thess. 2:3; I Tim. 2:14. This is the only instance it is reflexive in Paul's letters.) (169-170)









Step III: Related Significant Questions for Chapters 1, 2, 3



1) How does foolishness, labour, reward, ones of the world and boasting all relate?

( World's rulers: John 12:31; 14:30; 16:11; Eph. 3:9; I Cor. 15:24; Col. 2:15)

(Anchor Bible: I Cor. (164, 174-175)



2) How does Brothered-ones, Jesus Christ, temple of God, foundation stone, co-labours of God; God's cultivated field, God's house-structure all relate to each other?

(Rom. 15:20; I Cor. 10:4; II Cor. 10:13-18; Eph. 2:20; Heb. 11:10; I Pet. 2:4-6)

(Anchor Bible: I Cor. (172-175)



3) What does spiritual ones, holy ones and Spirit of God have in common?

(I Cor. 7:40; Gal. 5:18, 22-25; I Cor. 12)

(Anchor Bible: I Cor. (165-167)



4) What does God's building, power of God, mystery of God, delicate things of the world, God's strength, God's wisdom, the cross, the crucifixion of Christ, the grace of God and the one who increases growth have in common?

(Mystery of God: Rom.11:25-27; 16:25-27; I Cor. 15:51-52; Col. 1:26-27; II Thes. 2:7)

(Anchor Bible: I Cor. (159-166)



Rough Translation for 1 Corinthians 4



1) Thus let us be reckoned human beings as servants of Christ and housebuilders of the mysteries of God.



2) In this place, the rest having been sought in the housebuilders, in order that (the housebuilders) might discover faith.



3) But to me it is into a insignificant (thing), in order that I might question why by means of humanity's day, but no one questioned him.



4) For I share no knowledge thing together with others, but not in this one I have been put into a right relationship (with God), but the one questioning me is the Lord.



5) Just as before time something you all judge if until he is known as the Lord and who will shine on the secrets of the darkness and He will make known the purpose of the hearts and then praise will become you from each one of God.



6) And these things, Brothered-ones, I transform in myself and Apollos on account of you all, in order that in us you all might learn the thing (that) has not been written on behalf of which things, in order that you all might not be arrogant, according to the other,



7) For who discerns you? And why do you not hold on to what you received? But if it is and you received, which of you have been boasting as not on receiving?



8) Now you all having been filled, you all are now enriched, apart of us you all reigned and I wish that you all would reign and in order that we ourselves might reign with you all.



9) For I think, God, set forth us apostles as the final ones sentenced to death, because the spectacle has been becoming the cosmos and angels and human beings.



10) We (are) foolish ones on account of Christ, But are you all wise ones in Christ? We (are) delicate parts of the body but you all powerful ones, you all (are) glorious ones but we (are) dishonored ones.



11) Until now at the present moment in time we are both hungry and thirsty, dressed in rags and are being beaten and homeless.



12) And we (are) ones having been invested in labor the ones owned hand ones having been cursed, we bestow a blessing upon God, the ones having been persecuted we have endured.





13) We urge the ones having been slandered as rubbish ones the cosmos be became, surely until now dirt-scum.



14) I write you all not as one ashamed of these things but as a little child my beloved ones as

taught



15) for if you all were led as countless ones guided in Christ but which of you (are) many fathers? For in Christ Jesus through the gospel I myself gave birth to you all.



16) Now I called you all to become imitators of me.



17) On account of this one I sent you all Timothy, who is a beloved little child of me and faith in Christ, who will remind you all the way of me the one in Christ Jesus, just as everywhere I teach in all the called out household.



18) Not as ones having been given but of me they all are arrogant of someone else

19) But I will be given to you all soon if the Lord might will and I will know the word of the having been arrogant ones but the able one



20) For why is the reign of God in the world but to enable one,



21) What do wish, I have come to you all in a rod or in love of spirit and humility?



Step II: Questions for Chapter 4



1) vs. 9: The phrase: "sentenced to death ones for we have been becoming spectacles/theatre for the cosmos," JEA alluded to "gladiators for the sake of theatre," what does this mean? Might this mean, ones who are willing to die for the sport of spectacle for all the world to see? (Anchor Bible -178) suggests: "relative place of honor?"



2) vs. 13: dirt/scum that which cleanses - dirt scoured (ashes with animal fat makes a scouring soap called lime - JEA uses "pan-scraping of all things" could this also be all people too. pa,ntwn is this masculine or neuter Anchor, pg. 178 suggests perhaps Paul meant both?

See also: O. Stahlin's discussion in TDNT VI, 90-91.



3) vs. 15: What does Paul mean he gave birth to the Corinth church? Does this mean he was the first to convert them or tell them the gospel of Jesus Christ? (Anchor-179, suggests looking at Philemon 10-Paul sounds like an adoptive father "whose father I have become.")



4) vs. 20: What is the reign of God? What does this mean? (Anchor-179, the Kingdom of God -this phrase is immense).



5) vs. 21: Paul writes to them in love of the Spirit and gentleness/humility prau<thtoj (also in 2 Cor. 10:1, Gal. 6:1, Eph. 4:12, 1 Peter 3:16) - How does this beckon us to meekness - praei/j in the Beautitudes as JEA suggests? praei/j is used in Matthew 5:5, 11:29, 21:5 and 1 Peter 3:4. Are these the same roots?



Gleanings from Anchor Commentary



1) vs. 13: End results - "dirt scoured from the world"

"poured upon him (Jesus) and his apostlic co-labourers, they took hate, malice and bitterness the world dished out and without violent or vengeful response - took away the evils- this is the way they were carrying on the work of Christ." (182)



2) vs. 15: father of the believers

"One who claimed relation to them, fatherly authority gave him (Paul) the right to instruct them and laid on them an obligation to heed what he said, wrote and did. Paul was so completely dedicated to the gospel, he did not hesitate to offer himself as an example to be imitated ." (182)



(PLS) 1 Corinthians 1-4 Synthesis

Paul, sent-out, called apostle of Jesus Christ, writes a paternal letter to his beloved, Brothered-ones in the Greek Corinthian household of God. Paul's writing, we see in Chapter 1-4, is sent to this first century household of believers, who are struggling with divisions of leadership and with the content and affects of their infantile behavior. His main concern is to remind these beloved children who belong to Christ Jesus and what their purpose is in this Greek Gentile city of commerce and trade routes. His correspondence reminds them to be servants of God and the Godly wisdom teachings of their Master and Lord Jesus. Apparently this church not only has problems with former leadership styles like Apollos and Cephas but also is slipping into Greek mythological and worldly manners in which this group of Brothered-ones finds a schism within their childlike faith. Paul knows the transforming power of his Resurrected Lord and is calling for his beloved children to follow into a fellowship model of Christ as the head servant. Their behavior might seem foolish to their former ungodly manners of everyday life but Paul sees their potential of using Godly wisdom in spiritual matters of faith and everyday affairs of living as Spiritual temple dwellings of God with their own bodies. Paul's letter will continue in Chapter 5 where he will be addressing pornei,a - "destructive sexuality thought" which can lead to schisms within this body of Brothered-ones.

I Corinthians 5:1-13   Rough Translation


5:1) Actually, it having been received news of destructive sexuality thought (1)

in you all, and such destructive sexuality thought which is not even in (other) nations, just as someone was to be the father's wife.



2) And you all are being loaded down with burdens even all the more you all mourned not in order that (destructive sexuality thought) might (be) removed out of the middle of you all this one action having practiced.



3) for I on the one hand, being absent from the body (are) being present and I now judge from the Spirit as the one being present so this one having brought out (this destructive sexuality

thought).



4) In the name of our Lord Jesus called together you all and my spirit now (has) this (discerning) power of our Lord Jesus.



5) To give over such a kind to Satan into destruction of the earthly descent, in order that the spirit might be saved in the day of the Lord.



6) No good ground your boasting. You all do not know because a little yeast causes the complete

lump (of dough) to rise.



7) (So) clean out the former yeast, in order that you all were a new lump (of dough) because you all are unleavened (bread); for also our Passover Lamb, Christ, has been slaughtered.



8) Just as we might observe a festival not in former yeast not even in evil yeast and with evil

intention but in sincerity's and truthfulness' unleavened (bread).



9) I wrote to you all in the epistle not to associate with yourself (with) men who practice destructive sexuality thought.



10) I do not mean the men who practice sexual immorality of the cosmos which is this one (who are) greedy and (are) greedy ones who are idolaters, since you all were bound consequently out of the cosmos to come out.



11) But now I wrote to you all not to associate with for yourself if someone (is a) Brothered-one, being called he might be a man who practices sexual immorality who is greedy who (is) an idolater who (is) a slanderer who (is) a drunkard who (is) a greedy one for such no one (is) to eat with.



12) For what (is it) to me to judge the ones outside? No indeed are you all not the ones within you all judge?



13) But the ones outside God will judge. You all (must) remove the Evil one (JEA - Gile one) out of you all (who are) of him.



Step II Questions for Chapter 5



1) vs. 1: {Olwj is only used 3 times in scripture (1 Cor. 5:1, 6:7 & 15:29) Why does Paul use this? Is it possibly to change directions?



2) vs. 1: pornei,a - what does this mean? Greek-English dictionary translates "sexual immorality," but is this the actual act porneu,wn (commit sexual immorality - 1 Cor. 6: 18) or could it be the thought, too?



3) vs. 2, 5 & 7: seem to all indicate a form of excommunication or throwing out of person(s) that are not for the good of the whole household of Brothered-ones. Is there no grace in Paul's exhortation and counsel?







Gleanings from Anchor Commentary



1) vs. 1: pornei,a (Anchor - 185) literally means "prostitution" or "harlotry" from the root "to sell." (Greek practice alludes to selling for sexual favors) "Jewish zanah- considered any kind of sexual relationships when marriage did not correspond in some manner to rabbinical requirements. Znuth - a woman's extramarital or wrong marriage relationship with a man done for hire or not." (Bathsheba?) This is even applied to "intercourse of engaged couples."



Does Paul mean any thought or action of sexual immorality that is outside the covenant of marriage?

1. I translated pornei,a "destructive sexuality thought." If Paul is aware of the Jesus tradition then the thought is just as sinful as the act (Matthew 15:19 & Mark 7:20-23).


I Corinthians 7:1-40   Rough Translation


7:1) But concerning what you all wrote, (it is) not good for a (male) human being to marry;



2) but for the sake of every woman having her own destructive sexual thoughts and every man having his own (destructive sexual thoughts).



3) The husband should keep or fulfill what is due conjugally rightful to the wife, but likewise also the wife to the husband.



4) The wife is not master of her own belonging of the body (of Christ) but is the husband's, but also in the same way the husband is not master of his own belonging of the body (of Christ) but is the wife's.



5) If you all do not have marital relations to one another, (but only) unless out of mutual consent for the purpose of an appointed time of grace, in order that you all may devote oneself to intercessory prayer and even once more you all were together, in order that the giled-one may not tempt you all because of ya'll's lack of self-indulgence or self-control (regarding the appointed time of grace).



6) But this thing I say with reference to concession not with reference to authority.



7) But I wholly desire all human beings to be as even myself; but every one does not have the free gift of grace of God, but one of one kind and one of another.



8) But I say to those unmarried ones and to the widows, if they might remain rightly fitted to Himself as I myself;



9) But if they all were not exercising self-control, they are to marry, for it is better to marry why burn with sexual desire.



10) But I command to the ones marrying, I (command), but the Lord, do not stay a long while from being a wife of a husband.



11) But even if he/she were delayed, why the unmarried one remains to the husband he/she were put them into relationship with God, -- also the husband should not break covenant with the wife.



12) But I, myself say to the rest remaining, not the Lord; whoever the Brothered-one has a unbelieving wife and to her, she agrees to dwell among him, he (should) not break covenant with her.



13) Also if someone's wife has an unbelieving husband even this one (should) agree to dwell among herself, she (should) not break covenant with the husband.



14) For the unbelieving husband having been consecrated in the wife and the unbelieving wife having been consecrated into the Brothered-one; therefore since y'all's little children are ones without relationship to God, but are now holy ones.



15) But if the unbelieving one were separated, he/she were separated by breaking covenant; the male Brothered-one (and) the female Brothered-one were not bound by the marriage covenant into similar ones; but into God (who) named you all to peace.



16) For wife what do you know, if He will save the husband? (Also) husband what do you know, if He will save the wife?



17) As if the Lord is not divided interest to each one, as God named each one thus so He lived. And in the same way I was arranging orderliness to everyone in the called-one ones.



18) Someone was called after one being circumcised, He has not removed the marks of circumcision; someone was called into uncircumcision, He was not circumcised.



19) The circumcision is nothing even the one uncircumcision is nothing, but keeping instructions of God.



20) Each one was named in the calling he/she might be, he/she dwell in this one.



21) You were called as a slave, it is not a concern for you (never mind?); but if a free person were even enabled to become all the more you made the most of the opportunity to get free.



22) For the one having been named in the Lord is (both) as a slave (and) a freed person of the Lord, in the same way the freed person is one having been called as a slave of Christ (the Anointed One and His anointing).



23) You were bought with honor's price of right standing (with God); you all did not become as slaves of human beings.



24) I might be in each Brothered-ones He has called, in this one thing, He remains in the presence of God.



25) But about concerning the fragile people (either gender) I have not an authority of the Lord, (but for this) purpose I give as one received mercy by the hands of the Lord to be faithful.



26) Therefore for this reason I think it is right to be at the disposal of the one present trouble, for to remain as one is good for a human being.



27) Be married, do not strive for one's own interest or advantage (in) breaking covenant; be loosed away from a wife, do not strive for one's own interest or advantage wife.



28) But if you even marry, you do not miss the mark, and if the (nfs) unmarried man might marry, he does not miss the mark; but the similar ones shall possess to earthly descent, but I keep myself from (being married?).



29) But I say this thing, Brothered-ones, the appointed time is being coalsced (JEA-pulled together in a meaningful whole by God as in God's way); the remaining ones, even in order that the ones having wives might be as ones not having (husbands - nms).



30) And the ones weeping as not weeping and the ones rejoicing as not rejoicing and the ones redeeming as not holding fast,



31) and the one making the most of the existing situation (in) the cosmos as the ones not being made full use of (the covenant household?); for the present form of this cosmos is leading parallel away from the Lord.



32) But I desire you all be free from all anxiety. The unmarried one is anxious about the things of the Lord, (so) in someway he/she might be pleasing to the Lord;



33) But the one having married is anxious about the things of the cosmos, in someway he might be pleasing to the wife,



34) Also he/she have been of a divided interest. And the unmarried woman and the virgin are anxious (about) the things of the Lord, in order that the holy one is also the body (of Christ) and the Spirit; The female one having married is anxious (about) the things of the cosmos, in some way she might please to the husband.



35) But this thing I say to you all for good of themselves, in order that I might not fall into inheritance a (noose or restriction?) but (be) toward the intelligible and devotion for the Lord with out reservation.



36) But if someone assumes to behave improperly against the virgin himself, if he/she is having strong passions for sex or past the best age for marriage and in this way he/she is bound to become such, who desires he/she create of God, he/she does not commit a sin, they marry.



37) But what is steadfast he/she places in the heart of itself as one having not constraint, but this thing has authority about one's own desire and he/she passes judgement in one's own heart, not to marry the girl to whom he is engaged to keep his daughter from marrying he/she shall create of God a good purpose.



38) And for the purpose the one giving a bride in marriage himself creates of God a rightly undefiled man and he will not create of God the one giving a better bride in marriage. (?)



39) A woman is married in as much as the husband remains alive herself; but if the husband falls asleep or dies, he/she is a free person whoever desires to be married, only in the Lord.



40) But blessed is he/she if in the same way he/she might remain with reference to my purpose; but I think I myself possess the Spirit of God.



Questions about 1 Corinthians 7:



1) vs. 11, 12, 13, 15, 27 all talk about breaking covenant (of marriage) what does this have to do with the way God looks at marriage? Is this Paul's thought only or God's or both?



5) vs. 15 eivrh,nh| -- peace or harmony, this word is not used much in 1 Corinthians, (ie 1:3, 7:15 & 16:11) What does this mean for Paul and the Brothered-ones in Corinth? Does this also have a midrash or Jesus Tradition attached?



3) vs. 18-19 are talking about circumcision and uncircumcision what does this midrash thought have to do with the covenant of marriage?



4) vs. 21-23 Are speaking about being slaves of God, bought with honor's price of right standing with God and freedom, what does this say to the community of Brothered-ones? See 1 Corinthians 6:20.



5) vs. 32-34 sounds like Jesus tradition, do not be anxious... Paul is talking about the appointed time and the things of the cosmos, how does this anxiousness connect?


1 Corinthians 8:1-13



1) But concerning the sacrifices (meats) offered to false gods, for we know we have all furthered-in God knowledge. The furthered-in God knowledge is (causing) arrogance, but Christian love is rebuilding the household of God.



2) If someone is thinking someone has knowledge (of sexual covenant relations), he/she/it knew not yet to the degree that through having knowledge (of sexual covenant relations);



3) But if someone might prove one's loving God, this one was having knowledge (of sexual covenant relations) by means of Him.



4) Therefore concerning the food eaten at (an agape) meal the sacrifices (meats) offered to false gods, for we know in no respect a false god in the cosmos also because (there) is only one one God.



5) Also for if it is true that they are being said they are gods whether in heaven (YHWH's name) or in the presence of the earth, even as there are many gods and many lords,



6) But to us there is only one God, the father out of which all things (were created) and we (are) into Him, also (we are) into the Lord Jesus Christ (the Anointed One and His anointing) through which all things (are) and we through Him.



7) But not all (people) have knowledge (of sexual covenant relations); but some (people) are consumed by being used to false gods as sacrifices (meats) offered to false gods, and the conscience of it (is this was made unclean by being delicate parts of the body (of Christ).



8) But solid food we (consume) will not be brought into God's presence; if neither we might not consume if we were falling short of (nourishment), nor if we might consume we were more than enough.



9) But how do you all see this possible? your supernatural authority which causes stumbling might become her delicate parts of the body.



10) For if someone might see you as the one having furthered-in God knowledge (as one) in (the) false god's temple reclining (at the table), no indeed will the conscience of Him/it being the delicate parts of the body (of Christ) will the sacrifices (meats) offered to false gods consumed be rebuilt into the (false god's temple)?



11) For the delicate parts of the body (of Christ) was destroyed in your furthered-in God knowledge, the Brothered-One, the Christ who has faced death for the sake of (the household of God).



12) But in the same way the ones missing the mark in the Brothered-ones and the ones wounding their conscience delicate part of the body into Christ is missing the mark.



13) For this reason if solid food causes my Brothered-ones to miss the mark, of course I will not consume the meats (sacrifices offered to false gods?) forever, in order that one of my Brothered-one I might not cause to miss the mark.



Questions for 1 Corinthians 8:



1) vss. 1, 4, 7, &10 have eivdwlo,qutoj -- "sacrifices (meats) offered to false gods" mentioned in the verses does vs. 13 refer back to these meats (sacrifices) with the word kre,a?



2) vss. 1, 7, & 11 gnw/sij -"furthered-in God knowledge" and how the perfect form of ginw,skw - "to have knowledge of sexual covenant relations" correlate in verses 2 & 3. Is the God-given knowledge of the covenantal relationship Christ now has with His body of Brothered-ones?



3) vs. 10 has many questions: How does eivdwlei,w| -- "false god's temple," eivdwlo,qutoj -- "sacrifices (meats) offered to false gods" and auvtou/ - He/it GMS or GNS fit together? Is this the opposite of the Eucharist table where the Brothered-ones partake of the body of Christ? Is the "furthered-in God knowledge" of the Eucharist referred to in vs. 11? How does oivkodome,w in verses 1,10 & 11 correlate?



4) vss. 7, 9, 10, 11 & 12 uses avsqenh,j - "delicate parts of the body (of Christ)," which has been used before in 1:25 & 27 and 4:10, what is auvtw/n generic -- ( of He/she/it) referring to? gnw/sij - (NFS) "furthered-in God knowledge," or eivdwlo,quton - (ANS) "sacrifices (meats) offered to false gods"? How does this effect the body of Christ?



5) vs. 13 refers to aivw/na -- "forever", is this referring to the age of Christ's Kingdom?




(JS)

1 Corinthians 1-4

 

Outline

1:1-3 Greeting

1:4-6 Thanksgiving to God for the Corinthians

1:7-9 Promise of/ exhortation to endurance

1:10-2:5 Beginning of Instruction and Exhortation involving divisions in the church and the wisdom and power of God as opposed to the ruling powers and the world

2:6-2:16 Wisdom from the Spirit

3 Divisions

4 Apostles of Christ

5-11 Ethics: What it means to "be church" (Furnish 16)

12 Spiritual Gifts

13 Love

14 Gifts of Prophecy and Tongues

1Co 15: 1-33: Resurrection of Christ/Dead

 

Style

 

"…the stylistic conventions and rhetorical  conventions" that are typical of ancient writings which exhort or provide advice  including specific directives, general appeals, commendations and reprimands (Furnish 17)

 

Textual Issues

 

1.6  Possessive Genitive, Aorist passive verb, translation of en

Furnish (33) They flourish to the extent that they confirm the Christ's witness.

They must allow themselves to be shaped by faith in Christ.

 

To the degree that  Christ's witness/testimony (possessive genitive) was confirmed in/by you

 

1:7-9 the Corinthians have been called to be church and will be strengthened by God to the end so that they may be called blameless. Furnish compares 1Co with 2 Is but the elect community is distinguished by commitment to Christ instead of the Law(Furnish 35) The koinonia is a group of joint share holders in the business sense in Christ.  Called by Christ into a commitment to Christ and one another.

 

1: 21 euvdo,kein used in OT to indicate God's favor e.g. Psa 146 (F 41)

 

1:30 Christ became sanctified for them

 

2:6. tw/n katargoume,nwn\could be translated "the ones being made barren", destroy, fade or use up.

 

Luk 13:7 the fig tree: used up

Rom 3:3 God's faith nullified

 

Used 8 times by Paul in 1Cor, 4 times in 2 Cor

1 Cor nullified destroyed, done away with

2 Co fade away

 

Furnish(39): fertility is what the Corinthians worshipped and for what they knew the symbols, e.g. fertility life, power, thus the symbol of a barren age is the best contrast to this

 

Theological Issues

    The Corinthians are called to Christ and are being exhorted to faith in God through Christ and not the rulers or powers of the world. There may also be issues of anti-Pauline forces among the followers of Cephas and the Jewish Christians that was a consequence of the Council of Jerusalem.(Luedemann 35)

 

Rough Translation 1Co 1-3

 

1Cor 1

 

1. Paul called apostle of Christ Jesus through/by a desire of God and Sosthenes the brother.

 

 

2. to the assembly of God to/for being in Corinth, to/for being consecrated in Christ Jesus to/for called saints, with all to/for calling (middle) the name of the Lord of us Jesus Christ in every place, of them and of us.

1.      The collective singular (Church)

2.      Dative feminine DA (the one?)

 

3. Grace to you and peace from God father of us and of the Lord Jesus Christ.

 

4. I give thanks to the Lord of me always in reference to you all

because of the grace of God to/for the granting one to you in Christ Jesus,

1.      Why does the participle reference to grace?

 

5.that in all having been made rich in him, in every word and all knowledge.

 

6. In as much the mystery of Christ he/she/it confirmed in you.

What kind of Genitive is this?

Attributive: So Christ's mystery(possessive genitive) was confirmed in/by you,

 

 

7 so that you not lack in nothing to/for a gift awaiting to/for revelation of the Lord of you Jesus Christ

 

8. He will also confirmed until conclusion  beyond reproach in the day of our Lord  you Jesus Christ.

 

9. The Faithful God, through/by whom you all have been called into a fellowship of the son of him Jesus Christ of the Lord of you.

 

We are called to serve the common cause of Christ, in the common household, what about the "guile danger"

 

10. and  I urge you, brothers, through/by the name of the Lord of you Jesus Chris in order that you may speak the same thing and not be in you divisions, and you may be restored in the same mind also in you the same purpose.

 

11 for he/she/it has been made clear  to/for me about you, by the Chloe that strife in you all is.

 

12 but I said this, that all of you say I on the other hand

am of Paul, but I Appollos, but I am of Cephas, but am of Christ.

 

13 Christ has been divided? not Paulos has been crucified on behalf of you, or into the name of Paul have you been baptized.

 

14 I give thanks to/for God that none of you I baptized since not Crispus and Gaius.

 

15. in order that not anyone might say that into my name you all have been baptized.

 

16. and I baptized also Stephanus household, other not I know that anyone other I baptized.

 

17. for not Christ send me to baptized but to preach the good news, not in wisdom of a word, not in order that he/she/t may be deprived of power the cross of Christ.

 

18. for the word of the cross on the other hand to/for the ones being destroyed foolishness is, but to/for  us the ones being saved it is power of God.

 

19. For it has been written I destroy the wisdom of the wise ones and the understanding of the understanding ones I reject.

 

20. Where learned ones? where scribes? where the one who investigates? Has not God made foolish the wisdom of the world?

 

21.for since in the widsom of God  the cosmos not known God by the wisdom, God is pleased through the foolishness of the message to save the ones who are faithful.

 

22.since also Jews demand miracles and Greeks wisdom to seek,

 

23. and we preach Christ being crucified, to Jews on the other and that which caused sin,but  to gentiles foolishness.

 

24.but to them the called, Jews and also Greeks, Christ of God power and of God wisdom.

 

25. Since the foolishness of God is wiser that the people is also the weakness of God is stronger than people.

 

26. for you see the calling of you all, brothers, that not may wise ones according to the flesh, not many strong ones, not many noble,

 

27. but the foolishness of the world God has chosen, in order that the wise ones might be shamed, and the sick of the world God has chosen, in order that the strong might be humiliated.

 

28.and the common people of the world and also the despised ones God has called, not the ones who are, in order that the ones who are may be rendered ineffective.

 

29. in order that not they may boast all flesh in the presence of Him.

 

30. and out of him you all are in Christ Jesus,  who have become wisdom to us from God, and so righteousness and consecration and deliverance,

 

31.in order that as it is written, the ones who are boasting in the Lord, Let him boast.

 

 

 

1 Cor 2

1. I, myself coming to you, brothered ones, appearing (imp act indic) not according to high sounding words or (while) wisdom (while) proclaiming to/for you the secret  of God.

 

2. I preferred ( aorist active) not to see/know anyone  in you all if not Jesus Christ and this man crucified (perfect passive accusative).

 

3. I myself in weakness/impotence and in fear and in much trembling I came to you all.

 

 

4. and the word of me and the message of me in  not in skillful wisdom but in a showing forth of the Spirit and supernatural power.

 

5.  in order that faith of you all not may be in wisdom of people but in the power of God.

 

6. but Wisdom we proclaim in  mature and/but  wisdom not of this age into glory neither of the rulers of this age the ones being made barren/ nullified/ destroyed..

 

7. but we proclaim of God wisdom in the hidden mystery, that God decided before the world toward/for our glory,

 

8.  that none of the rulers of this age knew for under the circumstances they crucified not the Lord of the glory.

 

9. But, as is written, that eye not seen and ear not heard and in heart of people not entered, what God prepared for the ones loving him.

 

10. and/but God through the Spirit, for the Spirit searches all things and searches the depths of God.

 

11. for Who of humans knows of humans if not the spirit of humans that in him? Thus also that of God no one knew if not the spirit of God.

 

 12. but we not the spirit of the cosmos received But recieved the spirit that is from God, in order that we see what is by God being granted to us.

 

13. which also we do no teach in taught words by human wisdom but in taught of spirit, to spiritual things  explaining spiritual.

 

14.but unspiritual people did not accept that of the spirit of God for foolishness to him it is and not able to know, that (are) spiritually investigated.

 

15. But the spiritual things examines all, and himself by nothing judged.

 

16.for he knew mind of Lord,  that will inform him, and we mind of Christ have.

 

 

1Cor 3

 

3:1 I, myself, brothered ones, I am not able to speak to you like spiritual ones but not not under the control of God's Spirit, as infants in Christ.

 

3:2 I give you milk to drink, not solid food, for not yet you were ready. But, neither still now you are not able.

 

3:3 for still carnal you are. for where in you jealously and strife, not carnal you are and according to human you walk?

 

3:4 for when you say anyone: I am on the other hand I am of Paul, and but I am of Appollos, are you not human?

 

3.5 Who then is Apollos? and who si Paul? servants through whom you believed, and each thing as the the Lord gave.

 

3:6 I planted, Apollos watered, but God was making it grow.

 

3:7 So neither the ones who plant are anything, nor the ones who water but God who grows.

 

3:8 but the one who plants and the one who waters are one, and each ones own reward shall receive according to the hard work of himself.

 

3.9  For we are God's fellow workers, God's field, God's building you all are.

 

3.10 according to God's grace that one given to me as wise expert builder I built a foundation, but rather he built upon. But each one see how he builds.

 

3.11 For another foundation any one can lay down on the one that exists, that is Jesus Christ.

 

3.12 but if anyone builds upon the gold, silver, precious stone, would, grass, straw  foundation.

 

3.13 each deed known will become, for the day will make clear, because in fire it is being revealed and of each the work what sort the fire shall test.

 

3.14  If the work of anyone will remains he build built up

 

3.15 if anyones work will be burn up,  he will be forfeiting, but oneself will be saved and thus as through fire.

 

3.16 Do you not know because God's temple you all are and God's spirit dwells in you?

 

3.17 If anyone God's temple destroys, God will destroy him, for God's temple is holy, who is you all.

 

3.18 Let no one themselves deceive! If anyone things to be wise in you in this age, Let him become foolish, in order that  he might become wise.

 

3.19 For the wise of this world is foolishness before God.

 

3.20 and again the Lord knows the thoughts of wisdom are futile.

 

3:21 so let no one boast in humanity! for all is yours

 

3.22 if Paul, or Apollos, or Cephas, or  the world, or life, or death,  or present for future all are yours

 

3.23 and you are Christs, and Christ is God's.

 

 

What is Paul's message in  1 Corinthian 1-4?

  This passage highlights the imperatives of life as people who rely on of the power of God in life. In Chapter 1 verses 6-9 Paul highlight the spiritual gifts, knowledge, strength and calling that have been given to the Corinthians from God. The remainder of chapter 1 and continuing in chapter 2 Paul illuminates the (power/strength) of God that is made manifest in the cross and in Spirit. In chapter 3 Paul discusses how the Corinthians are growing in maturity in Christ and being built up as God's temple. Paul also notes that God has shown the vanity of worldly and human wisdom. In Chapter 4 the theme of the power of God continues as Paul shows the abuse, he and the apostles are willing to undergo, as the faithful holders of the secrets of God. By his example, Paul calls on the Corinthians to imitate him in gentleness and meekness, avoiding arrogance, as they follow the path of Christ and bear witness to the power of God's kingdom.

 

1Co 1-4 Verses discussing dunamij:

 

1:18 The cross is power

1:24 God's wisdom and power in Christ crucified

2:4-5 The power is not in human wisdom but the spiritual power of God

4:19-20 God's kingdom is not in the words of the arrogant people but in the power of God.

 

Questions about 1 Cor 1-4.

 

Unity is called for in 1:1-9. What exactly is the issue that Paul is struggling against? Are Corinthians only being called to faithful against only the rulers and powers of the world, or is Paul also fighting a battle with anti-Pauline forces among the followers of Cephas and the Jewish Christians that was a consequence of the Council of Jerusalem? Both?

  

How does being called by God to be apostle, church, etc (Chapter 1) fit with being called to be at peace in the place God calls us to stay e.g. slave or circumcised (Chapter 7)?

 

How does the koinonia of the Corinthian church (1:9) body and blood (10:16) connect with divisions in the body that Paul addresses in chapter 3.

 

How does the Paul's positive spiritual evaluation of the Corinthians (1:1-9) turn to a negative assessment of their maturity and spirituality in chapter 3:2-3?

 

Rough Translation of 1Cor Chapter 4

 

4:1 Thus Let human beings  reckon you as Christ's servants and stewards of God's secrets.

 

4.2 Here he sought henceforth in the stewards in order that faithful anyone be found.

 

4.3 and  to us to it is a small thing, in order that by means of you I might be judged or by human time, but not myself being judged.

 

4.4 for othing to myself I share knowledge, but not in this thing I acquit, but Lord is the one who has judged me.

 

4.5 that not before the proper time anyone you judge, until the Lord has come, that also he shall light the secret of the darkness and he reveal the purposes of the heart and then the praise shall arise for each from the Lord.

 

4.6 and these things, brothered ones, I transformed in myself and Apollos through you all  in order that in us you all might learn it not for the sake of that that is written, in order that not to on behalf of him you are causing conceit with reference to the other.

 

4.7 for who judges you? and what do you have that you did not recieve? and if also you received, what you boast about as though not after recieving it?

 

4.8 already you have been filled are, already prospered, apart from us, you reigned and must certainly reign, in order that to/for you we might live together as kings.

 

4.9 for I think, Our God attested to us  all as the last sentenced to death apostles, that a spectacle were made to the world and to angels and to people humans.

 

4.10 we are foolish because of Christ but you are wise in Christ, we are weak and you all are strong, you all are splended, and we are dishonored.

 

4.11 until the present moment and we are hungry and thirsty and dressed in rags and troubled and homeless.

 

4.12 and we work hard working our own hands having been cursed, we bestow blessings, having been persecuted, we endure

 

4.13 having been slandered, we encourage, as rubbish of the world we become, of every kind of scum until now.

 

4.14 not being ashamed I write you these things, but as a beloved children we instruct.

 

4.15 for if countless instructors you have in Christ, but not many fathers, for in Christ Jesus through the good news I have birth to you.

 

4.16 I beg with you, imitator of me, you all become.

 

4.17 Through this thing I send you Timothy, who is a beloved and faithful child in Lord, who shall remind you of my road in Christ, as everywhere in every church I teach.

 

4.18 As not coming I but you some of you have been arrogant.

 

4.19 But I will come quickly to you if the Lord wishes, and I will know not the words of the ones who are arrogant but the power.

 

4:20 for not in a word the kingdom of God but in the power.

 

4:21 What do you wish? in stick I should come to you or in love a spirit and meekness.

 

 

 

 

 

 

 

 

1 Corinthians 6:1-20 Rough Translation



Issue: cast out the prideful one who commits the broad definition of destructive sexuality. God judges the outsider.



6:1) Do anyone of you dare, while holding to a dispute toward the other, to be judging over/before the ones who are evil and not over/before the ones who are holy?



things being fulfilled;

matters Mat 18:19

things being fulfilled Luk 1:1

1Th 4:6 a matter of sexual sin.

Jam 3:16 evil practice



If there is such a gulf between inside and outside why let the outsider judge.



2) Or do you all not know that the saints will judge the cosmos? and if before you the kosmos is being judged, unworthy are you to judge trivial cases?



Furnish: conduct is important inside and outside the community.



Believers are seen to be members of the community of the end times



RSV Daniel 7:22 until the Ancient of Days came, and judgment was given for the saints of the Most High, and the time came when the saints received the kingdom.





BNT Hebrews 13:4 Ti,mioj o` ga,moj evn pa/sin kai. h` koi,th avmi,antoj( po,rnouj ga.r kai. moicou.j krinei/ o` qeo,jÅ



NIV Hebrews 13:4 Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral.



3) do you not know that angels we will judge, at least pertaining to every day life?



RSV 2 Peter 2:4 For if God did not spare the angels when they sinned, but cast them into hell and committed them to pits of nether gloom to be kept until the judgment;



4) then if pertaining to every day life cases if you might have, the ones who are being despised in the ekklesia(those who commit porneia), them you are selecting?



5) I speak to shame you. So not being inside among you no one wise, who can evaluate each among the brothered one of you?



6) But brother judging against brother and this before unbelieving ones?



7) now that then actually defeat to you is that judgment you all have with each other. why not rather you all be wronged? why not rather you all be defrauded?

Mt 5:39



BNT Matthew 5:39 evgw. de. le,gw u`mi/n mh. avntisth/nai tw/| ponhrw/|\ avllV o[stij se r`api,zei eivj th.n dexia.n siago,na ÎsouÐ( stre,yon auvtw/| kai. th.n a;llhn\



NIV Matthew 5:39 But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also.



8) but you yourselves wrong and defraud/rob/steal/deny/refuse, also these brothered ones



9) neither evil ones not understand that the of God kingdom they will not inherit? Do not be lead astray nor sexually immoral men nor idolators nor adulterers nor homosexual pervert (Mat 11:8, Luke 7:25) nor male sexual pervert (1Ti 1:10)



How quick we pass from being brothered ones to being guilty of porneia?



BNT 1 Corinthians 15:50 Tou/to de, fhmi( avdelfoi,( o[ti sa.rx kai. ai-ma basilei,an qeou/ klhronomh/sai ouv du,natai ouvde. h` fqora. th.n avfqarsi,an klhronomei/Å



NIV 1 Corinthians 15:50 I declare to you, brothers, that flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.



BNT Ephesians 5:5 tou/to ga.r i;ste ginw,skontej( o[ti pa/j po,rnoj h' avka,qartoj h' pleone,kthj( o[ evstin eivdwlola,trhj( ouvk e;cei klhronomi,an evn th/| basilei,a| tou/ Cristou/ kai. qeou/Å



NIV Ephesians 5:5 For of this you can be sure: No immoral, impure or greedy person-- such a man is an idolater-- has any inheritance in the kingdom of Christ and of God. {5 Or kingdom of the Christ and God}



6.1 and 6.9 all use a form of the word adikos; evil, sinful, dishonest confirming that a brothered one that can't be trusted to judge fairly is an outsider?



God judges the outsider and offenders will not inherit the kingdom; God is our defender, we must turn the other cheek?



10) nor thief nor greedy, nor drunkard, nor slanderer, nor savage, will inherit the kingdom of God.



11) and that some were but you were being cleansed, but you were sanctified, but you were being acquitted in the name of God of Jesus Christ and in the spirit of the God of you.



Furnish: baptism make people members of a holy community



12) all to me is permitted but not all is helpful all to me is helpful but not I myself will have power over anything



13) the solid food of the stomach and the stomach to/for foods, but the Lord and this and will destroy/make barren. and the body not to/for sexual immorality but to/for the Lord of the body.



14) and God and raised the lord and we will be raised through the power of him.



15) Do you not know that the body of you is a part of Christ? removing then a member of Christ I may do of a prostitute member? not happen.



16) nor do you know that the ones who unite the prostitute in the body is? for they will be, It is said, the two into one flesh.



17) but the one who is joined to the Lord in spirit is



18) Run away from sexual immorality. All sin if man has done is outside the body and/but the one who sins commit sexual immorality against ones own body.



19) or you not see that the body of you is a temple of the in you holy spirit which you receive from God, and is not of you.



20) for you all were bought of(gen) a price, You all glorify therefore the God to/for the body of you.



1 Corinthians 7:1-40 Rough Translation



7:1) but about that, you all wrote, Is it good for men of woman to not touch a woman

1th 4:3

BNT 1 Thessalonians 4:3 Tou/to ga,r evstin qe,lhma tou/ qeou/( o` a`giasmo.j u`mw/n( avpe,cesqai u`ma/j avpo. th/j pornei,aj(



NIV 1 Thessalonians 4:3 It is God's will that you should be sanctified: that you should avoid sexual immorality;



2) but because of sexual immorality each man keep his own woman and each woman keep her own man.



3) To the woman the man give what is due, and like wise also the woman tor the man.



4) the woman she does not have power over own body, but the man in the same way also the man does not have power his own body over but the woman.



5) You all do not deprive one another, unless by mutual consent for a time, in order that you all might devote yourselves to prayer and all upon the same way were, in order that Satan might not tempt you Satan through lack of your self control.



6) but these things I say according to/just as a concession not according to authority.



7) but I wish all people to be as also myself, but each man have his own gift from God, one of one kind and one of another



BNT Romans 12:6 e;contej de. cari,smata kata. th.n ca,rin th.n doqei/san h`mi/n dia,fora( ei;te profhtei,an kata. th.n avnalogi,an th/j pi,stewj(



NIV Romans 12:6 We have different gifts, according to the grace given us. If a man's gift is prophesying, let him use it in proportion to his faith.



8) but I say to/for the singles and the widows, good to/for them if they might remain as if I myself.



BNT 2 Peter 1:6 evn de. th/| gnw,sei th.n evgkra,teian( evn de. th/| evgkratei,a| th.n u`pomonh,n (evn de. th/| u`pomonh/| th.n euvse,beian)



NIV 2 Peter 1:6 and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness;



9) but if they are not exercising self control, they marry, for better it is married but rather burn with sexual desire.



BNT 1 Timothy 5:14 Bou,lomai ou=n newte,raj gamei/n( teknogonei/n( oivkodespotei/n( mhdemi,an avformh.n dido,nai tw/| avntikeime,nw| loidori,aj ca,rin\



NIV 1 Timothy 5:14 So I counsel younger widows to marry, to have children, to manage their homes and to give the enemy no opportunity for slander.



10) but tor the ones who are married I command, not I but the Lord, a woman should not be separated from a man.

11) but even if she is separated, she must stay unmarried or to the man be reconciled, and a may man not forsake a woman.



12) but to the remaining ones I myself say not the Lord if any brothered one keeps an unfaithful woman and he agrees to live with her, He does not leave her.



RSV 2 Kings 22:7 But no accounting shall be asked from them for the money which is delivered into their hand, for they deal honestly."



LXT 2 Kings 22:7 plh.n ouvk evxelogi,zonto auvtou.j to. avrgu,rion to. dido,menon auvtoi/j o[ti evn pi,stei auvtoi. poiou/sin

13) and if any woman keeps an unfaithful man also this one he is willing to live with her, she does not leave the man.



14) for the unfaithful man is consecrated by the woman and the unfaithful/unbelieving woman is consecrated by the brothered one otherwise the children of you are unclean, but now are set apart.



15) but if the unfaithful ones are separating, let him leave. The brothered ones or the sistered ones in the kind have not been enslaved in peace God has called you.



16) why then do you know, woman if you save the man? why then do you know, man, if you save the woman?



BNT Romans 14:19 :Ara ou=n ta. th/j eivrh,nhj diw,kwmen kai. ta. th/j oivkodomh/j th/j eivj avllh,loujÅ



NIV Romans 14:19 Let us therefore make every effort to do what leads to peace and to mutual edification.



17) Since not each one alike the Lord gave, each one alike the Lord has called, thus walk/live/conduct oneself. and thus in the all churches I am commanding (alternatively arranging, making orderly).

R 12:6



18) circumcised any man to be called, Let him not be uncircumcised in uncircumcision was he called, he is not to be circumcised.



BNT Galatians 5:2 :Ide evgw. Pau/loj le,gw u`mi/n o[ti eva.n perite,mnhsqe( Cristo.j u`ma/j ouvde.n wvfelh,seiÅ



NIV Galatians 5:2 Mark my words! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all.



19) the circumcision is nothing and the uncircumcision is nothing but obeying commandments of the Lord.



20) Each man in the calling that he has been called, in this remain.



21) a servant you have been called, Do not be concerned, but if also you can free men to become, all the more you use/make use/make the most.



22) for he the Lord is calling a slave a freedman of the Lord, in the same way the free ones who were called are slaves of Christ.



23) for respect/honor/price/value you were bought, do not become slaves of humans



24) each man in that he has been called, one brothered ones, in this remain beside God.



25) and about the virgins(either gender) a command of the Lord is not held, but a decision I give having mercy by Lord to be faithful.



Can there be and oikos without married people?



26) I think with this thing good to be at ones disposal through/by the impending distress, that good for people like this to be.



27) You have been bound to/for a woman/wife. Do not seek divorce, have you been released from a wife, do not seek a wife.



28) but if also you might marry, you have not sinned, also if the virgin married, she has not sinned, but the married ones have suffering to/for the flesh, and I myself am sparing you.



29) but this thing I mean, brothered ones, the time has grown short is remaining, in order that also the ones who hold a wife as if not existing.



30) and the ones who weep as if not weeping, and the ones who rejoice as if not rejoicing and the ones who are being redeemed as not holding fast.



31) and the ones who are using the world as if they are the ones who are not. For the present form this world passes away. See Mark, Jesus goes before you into Jerusalem, the same word is used with a different prefix pro vs para, The world is leading away to another direction or making another way constantly available).



32) but I wish you to be free from worry. The unmarried care for things of the Lord, how he might please the Lord



33) but the man who is married worried about things of the world, how he might please the wife.



34) and he is of divided interests. and the unmarried woman and the virgin is anxious things of the Lord, in order that the consecrated and the body and the spirit and the ones who are married are anxious things of the world, how she can please the man/husband.



35) but this thing to/toward your own good, I say not in order that restriction I might thrown to you restrictions but to the ones who are respected and devoted to the Lord without distraction



36) but if anyone to behaves inappropriately concerning the his virgin he assumes, even if one past his prime and thus he must become, what he himself wishes he does, he does not sin, they should marry.



37) but that he establishes in the heart of him firm, if not keeping compulsion, but he keeps authority concerning ones own wish and judge this in ones own heart, to keep his own virgin, he will do well.



38) so that also the ones who marries the virgin of him well he does and the one who does not marry does better.



39) a wife has been bound for as much as time lives the husband of her but if the man might fall asleep, she is free, she wishes to marry, only in Lord.



40) but blessed is he/she/it if thus he/she/it remains, according to the my judgement and I think myself to have a spirit of God.



1 Corinthians 8:1-11 Rough Translation



8:1) but concerning the meal offered to idols, you all know that all knowledge I have. The knowledge causes pride, but the love builds.



2) if anyone supposes to know anything, not yet he/she/it knew just it is necessary to know.



3) but if anyone loves the Lord, this man is knowing by means of him.



4) Concerning the food from the meal offered to idols we know that idols nothing in the world in the world (are) and that no God if not one.



5) for even since they are asserting Gods whether in heaven or upon earth, as many gods are also many lords.



6) but to/for us one God the father from whom the all things also you in him, and one Lord Jesus Christ through/by whom all things and you all (are) through him.



in him/oikos?



7) But the knowledge is not the in all; but anyone to/for the customs until now of the idols like meal offered to idols the eat, and their conscience is delicate it is defiled.



8) but food does not present you to God, neither if we do not consume we lack, nor if we consume are we increased.



9) but you all do not see/understand in some way your right itself might have offended to/for the weak ones.



10) for if anyone perceives you the one having knowledge lying in idol's temple, does not the conscience of him of sick one he will be encouraging with the result that the meal sacrificed to idols to eat?

1Co 11:29, Romans 14



11) for the sick one is being destroyed in your knowledge, the brothered one through who Christ died



1 Corinthians 9:1-17 Rough Translation



9.1) Am I not a free man? Am I not an apostle? Have I not experience Jesus the Lord of you? Are you not my work in the Lord?



2) if I am not an apostle to/for others, but to you I am for you are the my seal of apostleship in the Lord.



3) My defense to/for the ones who question me is this.



4) Do we not have the authority to not eat and drink?



5) Do we not have the authority to a brothered woman /wife to take along like even the remaining apostles and the brothered ones of the Lord and Cephas?



6) or only me and Barnabas not have a right not to work?



7) Who is ever serving as a soldier to/for ones own wages? Who plants a vineyard and the its harvest not eat? or Who keeps a flock of sheep and from the milk of the flock not eat?



8) Not according to this human I speak or even the law not say this?



9) For in the law of Moses it has been written not muzzle a threshing ox. Not of the oxen it is of concern to/for the Lord?



10) or on account of us surely he says? because for us it has been written that he/she/it owe because of what is hoped for the ones who plow ploe and the ones who thresh because of what is hoped for to share.



11) if we sow the spiritual things to/for you, if many of you we ourselves harvest the material things.



12) if other men of your authority share, not more you all? but not I have used to/for this authority, but all we endure, in order that not anyone may give and obstacle to the Good news of Christ.



13) you all did not know that the men work the temple from the temple eat, the ones who altar serve are sharing to/for the altar.



14) thus also the Lord commanded to/for the Good News proclaiming from the Good news live.



15) but I am not using none of these. I did not write but these things, in order that thus it might become in me better to be dead than nothing deprive my gound of boasting.



16) for if we may be bringing the good news, I am not boasting for my compulsion I press hard for disaster to me is if I was not preaching.



17) for if of my own free will I practice this, I have wages but if unwillingly, I have faith the task.





1 Corinthians 10:1-33 Rough Translation



10.1) I do not wish for you to be ignorant, brothered ones, that the each of your fathers were under the cloud and all passed through the sea.



BNT Romans 1:13 ouv qe,lw de. u`ma/j avgnoei/n( avdelfoi,( o[ti polla,kij proeqe,mhn evlqei/n pro.j u`ma/j( kai. evkwlu,qhn a;cri tou/ deu/ro( i[na tina. karpo.n scw/ kai. evn u`mi/n kaqw.j kai. evn toi/j loipoi/j e;qnesinÅ



RSV Romans 1:13 I want you to know, brethren, that I have often intended to come to you (but thus far have been prevented), in order that I may reap some harvest among you as well as among the rest of the Gentiles.



RSV Exodus 13:21 And the LORD went before them by day in a pillar of cloud to lead them along the way, and by night in a pillar of fire to give them light, that they might travel by day and by night;



2) and all into Moses baptized in the cloud and in the sea.

Baptized with water and with spirit?



3) and all ate the same spiritual food.



RSV Exodus 16:35 And the people of Israel ate the manna forty years, till they came to a habitable land; they ate the manna, till they came to the border of the land of Canaan.



4) and all drank the same spiritual drink for they were drinking out of spiritual rock while following/being a disciple (avkolouqou,shj )and Christ was the Rock.



5) but in the many of them God was not pleased, for they were struck down in the desert.



6) but these were being our examples, by it not to be us who desires evil, as demons lusted.



7) nor an idolater as some of them became, just as it is written the people sat to eat and drink and got up to play.



RSV Exodus 32:6 And they rose up early on the morrow, and offered burnt offerings and brought peace offerings; and the people sat down to eat and drink, and rose up to play.



8) nor may we commit sexual immorality, as some of them committed sexual immorality and some fell down day twenty three thousand.



Numbers 25:1 While Israel dwelt in Shittim the people began to play the harlot with the daughters of Moab.



9) nor may we test Christ, as some of them tested and by the snakes were killed.



RSV Psalm 78:18 They tested God in their heart by demanding the food they craved.



10) nor you all grumble, like some of them grumbled and were killed by the destroying angel.



RSV Exodus 16:2 And the whole congregation of the people of Israel murmured against Moses and Aaron in the wilderness,



11) and these things as a warning came about to them, but they wrote so that your warning, so that the end of the age comes.



12) that the ones who imagine to be he/she/it understands/sees he/she/it does not fall.



13) a test not has taken you that not human but faithful God, who will not allow you to be be tested beyond that you all are able, but he causes along with the test and the way out outcome/escape of to be able to endure.



e;kbasin Hebrew 13:7



14) therefore, my beloved, you all flee from the idolatry.



15) as to/for wise people I say; you all judged yourselves what I say.



16) the cut of the blessing that we bless, is fellowship not of the blood/death/murder of Christ? the bread that is broken, is not fellowship of the body of Christ?



act 2:42



17) that one bread, in the multitude is a body, for all out of the one bread we share.



18) you all understand Israel according to flesh; the ones who eat the sacrifice are partners of the altar?



19) What do I mean? that a meal offered to idols is anything or that an idol is anything?



20) but that what they sacrifice, to/for the demons and not God; but I do not wish you partners of demons to become.



Leviticus 17:7 So they shall no more slay their sacrifices for satyrs, after whom they play the harlot. This shall be a statute for ever to them throughout their generations.



21) you all can not a cup of the Lord to drink and the cup of demons, you all can not a table of the Lord share in and a table of demons.



22) or do we incite the Lord? Are we strong of him?



23) all things are proper but not all things are helpful all things are proper but not all things build up.



24) no one ones own advantage seek but that of the other.



BNT Philippians 2:4 mh. ta. e`autw/n e[kastoj skopou/ntej avlla. Îkai.Ð ta. e`te,rwn e[kastoiÅ



RSV Philippians 2:4 Let each of you look not only to his own interests, but also to the interests of others.



25) all that in meat market is being sold you all eat nothing calling to account through the conscience.



26) for the earth of the Lord and fullness of it.



27) if anyone of the unfaithful calls you and you all wish to go, all the ones who are setting for you, you all eat nothing while judging through the conscience.



28) but if any says to you this thing is offered to sacrifice, you all do not eat by demons the ones who made known and the conscience.



29) but I say conscience not of yourselves but that of the other. For why my freedom to judge under another of conscience.



30) if I share for graciousness, what I am blaspheming for I am not thankful.



31) if therefore you all eat if you all drink if anyone causes, do all to the glory of God.



32) become blameless ones and to/for Jews and Greeks and the church of God.



33) as I myself all full I try to please not seeking good of myself but that of the many, in order that I might be saved.







1 Corinthians 11:1-34 Rough Translation



11.1) imitators of me you all become, as I am myself of Christ.



2) but I praise you that you all remembered all of me and as I have handed over to/for you, you all have held fast to the tradition.



What tradition? Pharisees?



3) but I want you to know that the lord of each man is Christ, but lord of woman is man, but the lord of Christ is God.



4) each man praying or prophesying against lord having shames the lord of him.

Is it head or Lord



5) but every woman/wife praying or prophesying uncovered to for the lord, shames the lord of her, for one is the the same one also the one who is shaved.



6) For if the woman is not covering, and she cut's her hair, but if a disgraceful woman that cuts her hair or shaves let her cover.



7) for a man on the other ought not cover the head of image and glory of present God but the glory of the woman is a man.



8) for the man is not from woman but woman out of man.



9) for also a man was not created because of/through the woman but a woman because of the the man.



10) because of this the woman ought to have authority over her head because of the angels.



11) yet not women without a man nor a man without a woman in the Lord.



12) for as the woman from the man, thus also a man by means of the woman but everything is from God.



13) You all judge for your selves, is it fitting an uncovered woman pray to the Lord?



14) neither the nature itself teach you that man even if he might wear long hair it is disgraceful to him.



15) but a woman if she might wear long hair it is glory to her? that the hair is being given for a covering.



16) but if anyone thinks to be argumentative, we like customs not we have neither the ekklesia of God.



17) but this thing commanding not commending that not to the good but to for the worse you all gather.



18) for first thing while you all are coming together in the ekklesia I hear division in you to be at ones disposal and any part I have faith.



19) for must also division in you to be, in order that the valued visible things may take place in you.



20) Then While you are coming together it is not belonging to the Lord feast consumed.



21) for each one's own banquet he received in that eating and one is hungry and another is drunk.



22) For do you not have a house to eat and drink in? or do you all despise the eklessia of God and you all humiliate the ones who do not have? What have I said to you? I commended you? in this thing I praise you not.



23) For I received from the Lord what also I gave to you, because the Lord Jesus in the night that he was handed over took bread,



24) and he gave thanks he broke and said this thing is is my body that for you this you do in my remembrance.



25) in the same way also the cup after the supper saying this is the new covenant cup in my blood.



26) for whenever if you might eat this bread and you drink this cup, you all proclaim the death of the Lord until that he may come.



27) so that whoever, may eat the bread or drink the cup of the Lord in an improper way, is liable of the body and of the blood of the Lord.



28) but Let a person examine themselves and thus from the bread Let him eat and from the cup drink.



29) for the one who eats and drinks consumes judgement to himself and he does not drink judging the body.



30) by this thing in you many unworthy ones are weak and sick and dying.



31) but if we judged ourselves, we would not be judged.



32) but we are judging by means of the Lord we are instructing, in order that with the world we my not be judged.



33) so that brothered ones of me, we are coming together to consume it wait for one another.



34) How do we understand hungry and oikos? Is in oikos a feeling, a synogogue/ekklesia.





1 Corinthians 12:1-31 Rough Translation



12.1) Then concerning the spiritual things brothered ones I do not want you to be ignorant.



2) you all know that when you all were pagans to the dumb/meaningless idols as you were being lead by force.



3) therefore I make known to you that no one in spirit of God speaking says cursed Jesus, and no one can say Lord Jesus, if not in Holy spirit.



4) but there are varieties of gifts, but the same spirit.



5) and there are varieties of ministries, and the same Lord.



6) and there are varieties of workings but the same God the one who works all in all.



7) but to each the light of the spirit gives to the good.



8) for to one that is given through the spirit word of wisdom but another word of esoteric knowledge according to the same spirit.



9) to another faith in the same spirit, and to another healing gifts in the a certain spirit.



10) but to another working miracles, but to preaching, but to another interpretation of tongues.



11) but all these are the same inspired in the same spirit and dividing to ones one to each as he desires.



12) for as the body is one and a many have, but all the parts of the body many being one body, thus also Christ.



13) For in one spirit we all to one body baptized, whether Jew or Greek, or servants or free ones, and all in spirit we are have drank.



14) for also the body is not one part but many.



15) if the foot said that I am not a hand, I am not from the body, not by this thing it is not from the body



16) and if an ear should say that I am not and I, I am not from the body,



17) if the whole body an eye, where is the hearing, if whole ear, where the smell?



18) but now God appointed the member each one of them in the body as he desired.



19) but if all were one part, where is the body?



20) but now many parts but one body.



21) but the eye can not say to the hand I have no need for you, or again the head to the feet I have no need of you.



22) but to many more the ones who are considered weak a member of the body to be at the disposal is necessary.



23) and we think honor the unhonored ones of the body to these respect more we invest, and our unpresentable have more propriety.



24) but our respected ones have no need. but God united the body to the ones having need granting more honor.



25) in order that no the division in the body but the same for one another it the parts may care for.



26) and if one part suffers, all the parts suffer, if one part is glorified, all the parts rejoice.



27) but you are body of Christ and part from piece.



28) and what God appointed in the church, first apostles, second prophets, third teachers, then powers, then gifts of healing, helpers, leaders, nations of tongues



29) are all not apostles? are all prophets? are all teachers? are all powerful?



30) not we all have gifts of healing? not all to tongues we utter? not all we interpret?



31) but you are jealous of the great gifts, and still with outstanding quality road to you I reveal.





1 Corinthians 13:1-13 Rough Translation



13.1) if to/for tongues of men I speak, also of angels, but I do not have love, I become a brass thing clanging or a cymbal wailing.



2) and I have prophecy and I know all mysteries and all the knowledge and I have all the faith so that to remove a mountain, but I have not love, I am nothing.



3) even if I should give away all at my disposal and of I hand over my body in order that I may boast, but I have not love, I gain nothing.



4) The love is being patient, the love is being kind, not being jealous, not being conceited, not being arrogant.



5) it does not behave improperly, does not seek itself, it is not irritable, it does not count wrongs.



6) it does not rejoice on the evil, but rejoices with the truth.



7) it endures all things , it believes all things, hopes all things, endures all things.



8) The love never fails, but whether prophecies, will be rendered ineffective, if tongues, they will cease, whether knowledge, it will be rendered ineffective.



9) For from parts we have knowledge and from parts we preach/prophesy.



10) but when the whole comes, from the part will be useless.



11) when I was a baby, I spoke as a baby, I thought as a baby, I reckoned like a baby, when I have become a man, I nullified things of the child.



12) For we understand now in a dim mirror, but then face to face now I know from a part, but then I will learn for myself as also I was fully known.



13) but now it remains faith, hope and love, the three things but the greatest of these is love.





1 Corinthians 14:1-35 Rough Translation



14.1) Seek the love, and set your heart on the spiritual things, but much more in order that you may prophesy.



2) for the ones who speak by tongues speaks not to men but to God for no one hears, but to spirits he speaks mysteries.



3) but the of the prophets speak to men's building up and encouragement and comfort.



4) The ones who speak by a tongue builds up himself but the prophets build up the ekklesia.



5) but I want all of you to speak by a tongue(common language), but more that you all might prophesy.



6) but now bothered ones, if I might come to you speaking by tongues, what I give you if I do not speak to you or in revelation or in knowledge or in prophecy or in teaching.



7) Even the inanimate voice establishing, if flute or harp, if distinction to the voices not given, how will he have know the things that is played on the flute or the thing that is played on the harp?



8) for also if a trumpet gave an unmarked sound, who will be ready concerning battle?



9) thus also you through/by tongues if not easily understood words you gave, how will he know that which is spoke? for You all are speaking into air.



10) surely so many nations received language in the world and none are dumb.



11) then if I do not see the power of the language I will be speaking to non Greek and the foreigners who speak in me.



12) So even yourselves, since you are Zealots of spirits, to the upbuilding of the ekklessia you seek in order that you increase.



13) therefore the ones who speak by tongues, pray in order that he might interpret.



14) for if I pray by tongues, my spirit prays, but my mind is unfruitful.



15) What is it? I pray to the Spirit, but I pray also to the mind, I sing to the spirit, but I sing also to the mind.



16) If because you bless to/for a spirit, the one who meets the place of the one who is untrained how he will speak the amen upon your thanksgiving? Since what you say he can not understand?



17) for if you rightly give thanks but the other is not being built up.



18) I give thanks to God, all of you more tongues I speak.



19) But in church I wish five words to my mind to speak, in order that also others I inform, than countless words in tongues.



20) bothered ones, Do not be of age to the understanding of the evil children, but be complete you all become.



21) in the law it is written that in speaking foreign tongues and in other lips talking I will speak and not in this way they will not obey me, Lord says.



22) so that the tongues into a miracle is not the faithful ones but to the unfaithful, but the prophecy is not to the unfaithful but to the faithful.



23) thus if the whole church comes together among themselves and all speak tongues, but they come into the unfaithful, they will not say that you all are insane.



24) but if all should prophesy, and come into any unfaithful or untrained, they are being shown of all, he is being questioned by all.



25) the secrets of the heart of him becomes evident, and thus falling upon face he will worship the Lord proclaiming that the real God is among you.



26) Then what is it? brothered ones? Whenever you all come together every one has a psalm, a lesson, a revelation, a tongue, a translation, each to be done for upbuilding.



27) if any speaks by a tongue, two or three according to the multitude each part and one interpret.



28) but if there is no interpreter, keep silent in church but speak to himself and to God.



29) but two or three prophets speak and the others evaluate.



30) but if to the other should be revealed sitting down, the first keep silent.



31) for you all can according to each one to prophesy, in order that each may learn and each is being encouraged.



32) and a spirit of prophets are subject of the prophets.



33) for God is peace, not disorder.



34) the women in the church keep silent not for is not allowing to them to speak, but be obedient.

oikos, headship, husband, wife; head is not domination of men over female, more must be going on than hierarchical preeminence, men and women as one, not just harmonious, everyone over and under is surrounded by the presence of God. Connection to Genesis story, humanity is created as and icon of God, God and the creation are supposed to live in harmony with God. The icon is disrupted by sin. Apostles are those to whom God has appeared. The icon of God is manifested in Jesus Christ and the relationship is signified by the marriage relationship. Then the hair of the woman provides covering for the man. The destructive tearing of the oneness corrupts and divides and causes rancor on both sides of the relationship. God divides the relationships and the roles in the oikos, when Satan gets involved then the carnage begins.



Worrying about ourselves instead of others is killing the relationships we have with others and killing ourselves.



The rancor between men and women is really rancor with God.



Glossae; tongues; the gifted divine speech; if the wives were advocating tongues at the expense of the men.



Speaking in tongues is speaking to God and self, the problem is that it does not directly benefit of the church for building up, it edifies the individual only unless there is interpretation (hermenia) involved. Men and women as the icon of God must come back together in cooperation on praying and prophesying.



men, women and all of them, are addressed before this verse.

What is the overall message from God and where to we go with it?



The warrant for all to prophesy is made to women and men, and not done away with by 14:34. The shape of the oikos governs speaking in tongues and prophesying, disorder and the self idolization is what he is speaking against overall.



35) but if anything to discover they wish, in home the personal husband they ask for it is disgraceful for women to speak in church.



1 Corinthians 15:1-9, 11-28, 58 Rough Translation



15.1) but I disclose/make known to you, brothered ones, I preached the Good News to you the gospel, which also you received, in which also you have been placed.



2) through which also are saved, what to/for a word I preached to you if you hold fast, except if/since not in vain you have faith.



3) For I gave up to you in firsts, which also I received, that Christ died for the sins of you according to the Scriptures.



4) and that he was buried and that he has been raised to/for the three days according to the Scriptures.



5) also that he was observed to Cephas then to the twelve.



6) then he was observed on to/for 500 brothers at one time, by who the multitudes remained until now, but some have fallen asleep.



7) next he was observed to John then to all the apostles.



8) but finally of all as though the abnormal birth he was seen to me myself.



9) for I am the least of the apostles, that I am not worthy to be called an apostle, because I persecuted the church of God.



11) Whether then me demons, thus I proclaimed also thus you all believe.



12) but if Christ proclaimed that from dead he rose, How they say in you all that a ressurrection of dead is not



13) but if he/she/it not resurrection of the dead ones, neither Christ has risen.



14) but if Christ has not been raised, then foolishness also is our proclamation, foolish also the your faith.



15) But we are being discovered and the false witness of God that according to God that he raised Christ, whom he did not raise if it is true that the dead ones are not raised.



16) for if the dead ones are not raised, neither was Christ raised.



17) but if Christ was not raised, the your worthless faith yet you all are in your sins.



18) then also the ones who are have been dead in Christ have been destroyed.



19) if in the life in Christ we are hoping only.



20) but now Christ has been raised from the dead first born of the ones who are dead.



21) For since Death is by a man, also by a man is resurrection of dead ones.



22) for even in the Adam everyone dies, thus also in Christ everyone will be made alive.



23) but everyone in one's own order: First Christ, then those of Christ in the coming of him.



24) then the conclusion, when he hands over the kingdom fo god the father, when he nullified every beginning also every authority and power.



25) for he must reign unit that he placed all the enemy below the feet of him.



26) The last enemy is being destroyed the death.



27) for he subjects everyone under the feet of him. but when he spoke that everyone he has subjected, evident that outside of ones who were all obedient to him.



28) but when everything has been put in subjection, then the son himself will subject all the ones who subjected him in order that God is all in all.



58) So that my beloved brothers, steadfast become, immovable, abounding in the work of the Lord always, knowing that your labor is not empty in the Lord.