1 Corinthians — Editorial Guide

This reading edition follows the Saints-priority English text. Source chapter and verse labels are retained, including textual additions and numbered gaps. Square or double brackets signal textual or translation qualifications retained from the companion edition. This is a V1 working translation awaiting specialist review.

Companion translation and editorial notes

Textual and Christian reception notes

This appendix provides one textual or translation observation for each of the 437 verses in the selected SBL Greek New Testament text. It carries forward the complete chapter-by-chapter Greek–English review and fills the previous note gaps. The reading text is retained; no source-supported wording correction was established in this pass.

Textual basis: Michael W. Holmes, ed., The Greek New Testament: SBL Edition (2010), Faithlife public electronic version 1.2. The source and edition-comparison apparatus were consulted directly. The apparatus compares named printed editions; its labels do not constitute a fresh manuscript collation or independent consultation of every edition. Fifty selected apparatus observations are retained. Greek source text: copyright Society of Biblical Literature and Logos Bible Software; repository licensing: CC BY 4.0.

Reception pointers R01–R44 resolve to the passage notes following the verse notes. Each gives Chrysostom’s exact homily and the relevant span, not a claim that he comments separately on every verse. At overlapping homily boundaries one principal pointer is supplied. Additional notes identify Clement, Irenaeus and Bunyan. Patristic wording is checked in the published English presentations cited here; differences in those quotations are not claims about an independently collated Greek or Latin text.

These are selected, verified reception examples, not an exhaustive history. Bunyan’s numbered sections below are editorial divisions in the Gutenberg presentation. No passage-specific Lewis citation is asserted. Interpretation remains distinct from the translation, including contested phrases at 6:9, 7:21, 7:36–38, 11:10, 14:34–35 and 15:29. Independent specialist review remains outstanding.

Chapter 1 notes

1:1 — Text: Called retains klētos, linking the apostle’s calling with the saints’ calling in 1:2. Sosthenes is named as brother; no further identification is supplied. Reception: R01 (1:1–3).

1:2 — Text: The selected Greek places those sanctified in Christ Jesus before which is in Corinth. Its shift between the singular Church and plural recipients is retained. Theirs and ours may qualify place or reach back to the Lord; the compressed wording is preserved rather than resolved by adding a new clause. Variant [SBL-1COR-APP 1:2]: The electronic apparatus assigns this placement to Treg, against the location-first order of WH, NA28 and RP. Reception: R01 (1:1–3).

1:3 — Text: Grace and peace share a single source phrase naming God our Father and the Lord Jesus Christ; neither blessing is assigned exclusively to one. Reception: R01 (1:1–3).

1:4 — Text: The selected text explicitly has my God and describes grace as given in Christ Jesus. Thanksgiving concerns the recipients without claiming that Paul approves everything they do. Reception: R02 (1:4–9).

1:5 — Text: The passive were enriched locates their abundance in Him. Speech and knowledge specify that enrichment and anticipate the later correction of their use. Reception: R02 (1:4–9).

1:6 — Text: Testimony of Christ preserves the genitive, which can concern Christ or testimony originating from Him. Among you may also be understood in you collectively. Reception: R02 (1:4–9).

1:7 — Text: The result clause denies deficiency in any gift while describing eager waiting for Christ’s revelation; possession of gifts is distinguished from completed fulfillment. Reception: R02 (1:4–9).

1:8 — Text: Confirm continues the verb used of the testimony in 1:6. Beyond accusation renders anenklētous and concerns their standing on the named day. Reception: R02 (1:4–9).

1:9 — Text: Koinōnia is fellowship or participation; the relationship to the Son remains explicit. Reception: R02 (1:4–9).

1:10 — Text: Speak in agreement expresses say the same thing; restored to unity renders katērtismenoi, being fitted or put into proper order. Mind and judgment remain distinct. Reception: R03 (1:10–17).

1:11 — Text: Chloe’s people preserves the unnamed group’s relation to Chloe without deciding whether they are relatives, household members, or associates. Reception: R03 (1:10–17).

1:12 — Text: The four claims are reported as Paul’s description of the divisions. Cephas is retained as the name actually used. Cephas is the appellation associated with Peter in John 1:42; their identification does not require replacing the form used here. Reception: R03 (1:10–17). Saints [CLEM-1COR 47]: Clement recalls Paul’s rebuke of the factions around Paul, Cephas and Apollos when confronting a renewed Corinthian division.

1:13 — Text: The first question challenges dividing Christ; the following questions expose the absurdity of treating Paul’s crucifixion or name as the basis of baptism. Reception: R03 (1:10–17).

1:14 — Text: The selected sentence has I give thanks without an explicit to God phrase here; my God is explicit in 1:4. Variant [SBL-1COR-APP 1:14]: The apparatus assigns the unexpanded I give thanks to WH and NIV; Treg, RP and NA28 add to God. Reception: R03 (1:10–17).

1:15 — Text: You were baptized is the selected second-person passive, not I baptized. Reception: R03 (1:10–17).

1:16 — Text: Paul’s additional recollection and stated uncertainty are retained. Household does not specify its members’ ages. Reception: R03 (1:10–17).

1:17 — Text: Be emptied renders kenōthē; of its power makes the contextual force intelligible in English. The sentence distinguishes Paul’s commission without deleting his actual baptisms in 1:14–16. Reception: R03 (1:10–17).

1:18 — Text: Perishing and being saved preserve the Greek participles’ ongoing presentation; neither group is replaced with an abstract doctrine. Reception: R04 (1:18–25).

1:19 — Text: Paul introduces a written quotation and retains two distinct actions: destroying wisdom and setting aside understanding. The wording here remains Paul’s selected text. Reception: R04 (1:18–25).

1:20 — Text: Three questions name the wise person, scribe and debater before the question about God making wisdom foolish. This age and world remain distinct expressions. Reception: R04 (1:18–25).

1:21 — Text: Foolishness of the proclamation retains the description of the message, not a claim that the act of preaching is intrinsically foolish. Reception: R04 (1:18–25).

1:22 — Text: Signs is plural in the selected text. The paired requests prepare the contrast with proclaiming the crucified Christ in the following verse. Reception: R04 (1:18–25).

1:23 — Text: Gentiles is the selected ethnē here, distinct from Greeks in 1:22 and 1:24. Reception: R04 (1:18–25).

1:24 — Text: Called repeats the language of 1:1–2; both Jews and Greeks are included among those for whom Christ is power and wisdom. Reception: R04 (1:18–25).

1:25 — Text: The paradoxical descriptions belong to Paul’s argument about the cross; the translation retains their rhetorical force. Reception: R04 (1:18–25).

1:26 — Text: According to the flesh retains the stated standard of human social assessment. Not many is not changed to none. Reception: R05 (1:26–31).

1:27 — Text: God’s choosing is repeated for the foolish and weak, with separate purpose clauses about shaming the wise and strong. The repeated agency is significant. Reception: R05 (1:26–31).

1:28 — Text: Things that are not preserves the social reversal’s figurative language, not a separate claim about creation from nothing. Reception: R05 (1:26–31).

1:29 — Text: No flesh renders the negated expression concerning all flesh: the purpose excludes human boasting before God, rather than denying bodily existence. Reception: R05 (1:26–31).

1:30 — Text: From Him names God as the source of their life in Christ. Wisdom, righteousness, sanctification, and redemption are retained as distinct expressions. Reception: R05 (1:26–31).

1:31 — Text: The written saying redirects boasting to the Lord. The participle the one who boasts is unrestricted by a named social rank or faction. Reception: R05 (1:26–31).

Chapter 2 notes

2:1 — Text: Testimony renders the selected martyrion, not mystery. Superiority qualifies speech or wisdom; Paul’s act of proclaiming is still explicit. Variant [SBL-1COR-APP 2:1]: The apparatus assigns testimony to Treg, NIV and RP, and mystery to WH and NA28. Reception: R06 (2:1–5).

2:2 — Text: Decided renders a deliberate judgment; and Him crucified specifies the character of Paul’s proclamation rather than adding a second person to Jesus Christ. Reception: R06 (2:1–5).

2:3 — Text: Weakness, fear and much trembling are three coordinated descriptions of Paul’s presence among them, not diagnoses supplied by the translation. Reception: R06 (2:1–5).

2:4 — Text: The selected expression is peithoi sophias, wisdom’s persuasion. It has no explicit words or human adjective in this clause. Spirit and power are both retained. Variant [SBL-1COR-APP 2:4]: The apparatus labels the selected peithoi sophias as Holmes; WH, Treg and NA28 have peithois sophias logois, while RP also adds human. Reception: R06 (2:1–5).

2:5 — Text: The purpose clause contrasts the grounding of their faith in human wisdom and God’s power. It follows the account of Paul’s preaching in 2:4. Reception: R06 (2:1–5).

2:6 — Text: Mature renders teleioi in contrast with the infants of 3:1. The rulers’ identity is not narrowed here to an exclusively human or spiritual class. Reception: R07 (2:6–16).

2:7 — Text: Hidden wisdom and its appointment before the ages are both explicit; for our glory states the intended benefit without changing wisdom into secret information for an elite. Reception: R07 (2:6–16).

2:8 — Text: The counterfactual clause links the rulers’ failure to know with crucifying the Lord of glory. Their precise identity is not expanded beyond the preceding wording. Reception: R07 (2:6–16).

2:9 — Text: The eye, ear, and heart imagery and God’s preparation are retained; the following verse explicitly speaks of revelation to us. Reception: R07 (2:6–16).

2:10 — Text: For is the selected connective. Through the Spirit has no added His in this phrase; the divine identity is clear from the context. Variant [SBL-1COR-APP 2:10]: The apparatus assigns the opening for to WH, against but in Treg, NA28 and RP. RP also adds His to Spirit. Reception: R07 (2:6–16).

2:11 — Text: The human spirit and the Spirit of God are distinguished by context and capitalization. The repeated things wording preserves the analogy without replacing it with an exhaustive list of thoughts or intentions. Reception: R07 (2:6–16).

2:12 — Text: Received is plural and contrasts two spirits; freely given reflects charisthenta and keeps God’s gift distinct from what the recipients discover for themselves. Reception: R07 (2:6–16).

2:13 — Text: Pneumatikois pneumatika synkrinontes is difficult: the dative can refer to spiritual people or spiritual things/words, and the verb can express interpreting or combining. The rendering takes spiritual people as the recipients of explanation; combining spiritual things with spiritual words is a possible alternative. The selected phrase names Spirit without an added Holy. Reception: R07 (2:6–16).

2:14 — Text: Psychikos is natural or belonging to ordinary animate life, contrasted with spiritual. It is not translated as a denial that the person possesses a soul. Reception: R07 (2:6–16).

2:15 — Text: Anakrinetai repeats the discernment/examination verb; the scope of all things is read within this argument, not expanded into a claim of unlimited factual knowledge. Reception: R07 (2:6–16).

2:16 — Text: The question concerns knowing the Lord’s mind sufficiently to instruct Him. Paul’s contrasting we have preserves the communal plural and the explicit name Christ. Reception: R07 (2:6–16).

Chapter 3 notes

3:1 — Text: Sarkinoi, of flesh, is the selected adjective here; sarkikoi, fleshly, follows in 3:3. Infants are nevertheless explicitly in Christ. Reception: R08 (3:1–11).

3:2 — Text: Milk and food continue the infancy metaphor. Not yet and even now distinguish their earlier inability from the continuing problem. Reception: R08 (3:1–11).

3:3 — Text: The selected list is jealousy and quarrels; no third divisions noun is inserted. Variant [SBL-1COR-APP 3:3]: The additional divisions appears under RP in the apparatus; WH, Treg and NA28 have the shorter list translated here. Reception: R08 (3:1–11).

3:4 — Text: Human preserves anthrōpoi here, rather than substituting the fleshly adjective from 3:3. Reception: R08 (3:1–11).

3:5 — Text: The selected questions ask what, with Apollos named before Paul. Diakonoi describes their service; a later technical office is not imposed. Variant [SBL-1COR-APP 3:5]: The apparatus gives what, with Apollos before Paul, for WH, Treg and NA28; RP has who, with Paul first. Reception: R08 (3:1–11).

3:6 — Text: Paul and Apollos perform different tasks, while God gives growth. The imperfect growth verb presents that divine activity alongside the completed planting and watering. Reception: R08 (3:1–11).

3:7 — Text: The conclusion relativizes the workers in comparison with God, without erasing the planting and watering just attributed to them. Reception: R08 (3:1–11).

3:8 — Text: Are one states the workers’ unity; each, his own wages and his own labor retain individual responsibility within that unity. Reception: R08 (3:1–11).

3:9 — Text: God’s fellow workers preserves the genitive: it can emphasize workers who belong to God and work together, or cooperation with God. The repeated God’s also governs field and building. Reception: R08 (3:1–11).

3:10 — Text: Paul attributes his foundational work to grace given to him. Another builds, and each must watch how, extending responsibility beyond the first builder. Reception: R08 (3:1–11).

3:11 — Text: Already laid expresses the existing foundation. The final clause identifies that foundation as Jesus Christ, without identifying the later building materials with Him. Reception: R08 (3:1–11).

3:12 — Text: The six named materials belong to one building comparison. Their exact doctrinal equivalents are not supplied in the translated list. Reception: R09 (3:12–18).

3:13 — Text: The day is not expanded with a supplied title. Fire tests the quality of the work; the material list is preserved as the building metaphor’s own imagery. Reception: R09 (3:12–18).

3:14 — Text: The conditional promise concerns work that remains after testing; wages preserves misthos and the connection to labor in 3:8. Reception: R09 (3:12–18).

3:15 — Text: The loss of work and salvation of the person are both explicit. As through fire preserves the comparison without inserting a later doctrinal name or timetable. Reception: R09 (3:12–18).

3:16 — Text: You is plural, while temple is singular: the community is addressed as God’s temple. Among you expresses that collective setting; in you is also possible. Reception: R09 (3:12–18).

3:17 — Text: The same verb, phtheirō, is retained as destroys/will destroy; it can also express corrupting or ruining. The severity of the warning is not reduced. Reception: R09 (3:12–18).

3:18 — Text: The imperative become foolish is paradoxical within the contrast between this age’s wisdom and God’s assessment; it is not a literal instruction to lose understanding. Reception: R09 (3:12–18).

3:19 — Text: The quotation pictures the wise caught in their own craftiness. With God expresses His assessment, rather than locating foolishness in God Himself. Reception: R10 (3:18–4:2).

3:20 — Text: Again introduces a second written testimony. Reasonings and futile preserve both the object of the Lord’s knowledge and its evaluation. Reception: R10 (3:18–4:2).

3:21 — Text: So draws the conclusion against boasting in human leaders. All things are yours is immediately developed and qualified by 3:22–23. Reception: R10 (3:18–4:2).

3:22 — Text: The repeated whether/or sequence ranges from named ministers to life, death and time; the final all are yours gathers the list without reversing their allegiance to Christ. Reception: R10 (3:18–4:2).

3:23 — Text: The successive relationships of belonging are retained without replacing the last clause with a doctrinal paraphrase. Reception: R10 (3:18–4:2).

Chapter 4 notes

4:1 — Text: Hypēretai is servants or assistants; oikonomoi is stewards, those entrusted with another’s affairs. The two descriptions remain distinct. Reception: R10 (3:18–4:2).

4:2 — Text: Faithful describes the reliability required of a steward; sought does not become a claim that every steward already meets the requirement. Reception: R10 (3:18–4:2).

4:3 — Text: A human court renders the idiomatic human day, a human occasion of judgment, in contrast with the Lord’s judgment. The repeated examination verb links this paragraph to 2:14–15. Reception: R11 (4:3–5).

4:4 — Text: Paul’s clear conscience is distinguished from being justified; neither is made equivalent to the other. Reception: R11 (4:3–5).

4:5 — Text: Before the time is bounded by the Lord’s coming. Hidden things and heart-purposes distinguish what His judgment reveals from present human assessment. Reception: R11 (4:3–5).

4:6 — Text: The quoted expression is compressed and contains no explicit think verb in the selected Greek. Applied figuratively renders meteschēmatisa; Paul explicitly uses himself and Apollos in the argument without identifying every underlying faction. Variant [SBL-1COR-APP 4:6]: The apparatus records think as an RP addition after what is written. Reception: R12 (4:6–10).

4:7 — Text: The three questions move from distinction to possession to boasting. The contrast between receiving and behaving as though one had not received makes gift central. Reception: R12 (4:6–10).

4:8 — Text: The repeated already and the wish expose the irony of their self-satisfaction; the translation retains the shifts rather than treating every clause as an unqualified endorsement. Reception: R12 (4:6–10).

4:9 — Text: As people condemned to death is a comparison attached to God’s display of the apostles. Spectacle retains the public-show metaphor and its angelic and human audience. Reception: R12 (4:6–10).

4:10 — Text: The alternating we and you continues the irony of 4:8. Foolish/prudent, weak/strong and honored/dishonored are deliberately paired contrasts. Reception: R12 (4:6–10).

4:11 — Text: To this very hour makes the hardships ongoing. Poorly clothed renders the deprivation expressed by gymniteuomen without requiring total nakedness. Reception: R13 (4:10–16).

4:12 — Text: Working with our own hands names manual labor; insult and persecution each receive a distinct response, blessing and endurance. Reception: R13 (4:10–16).

4:13 — Text: Parakaloumen is appeal or entreat; no explicit retaliatory action is implied. Refuse and scrapings preserve the two images of discarded material. Reception: R13 (4:10–16).

4:14 — Text: The negative purpose, not to shame, is balanced by admonition addressed to beloved children. The familial metaphor controls the stated manner of correction. Reception: R13 (4:10–16).

4:15 — Text: Paidagōgoi are guardians charged with a child’s oversight, not simply classroom teachers. Paul’s fatherhood is explicitly through the good news, a relational metaphor. Reception: R13 (4:10–16).

4:16 — Text: Become imitators is an imperative grounded in the preceding account of Paul’s fatherhood and conduct, not an assertion that they already imitate him. Reception: R13 (4:10–16).

4:17 — Text: Timothy is called Paul’s child in the Lord. The repeated every/everywhere makes Paul’s teaching wider than this single local dispute. Reception: R14 (4:17–21).

4:18 — Text: As though states the assumption behind some people’s pride; it does not assert that Paul has canceled his visit. Reception: R14 (4:17–21).

4:19 — Text: Paul’s promised visit is conditional on the Lord’s will. Power rather than talk is the proposed test of those who are puffed up. Reception: R14 (4:17–21).

4:20 — Text: The sentence explains the preceding test by contrasting word and power in relation to God’s kingdom; it does not erase Paul’s own teaching speech. Reception: R14 (4:17–21). Later reception [BUN-P1, Talkative episode, §193]: Christian invokes the contrast of word and power to expose a profession contradicted by household conduct. Explicit reuse in allegory.

4:21 — Text: Spirit of gentleness describes the manner of coming; lowercase does not decide an unexpressed identification with the Holy Spirit. Reception: R14 (4:17–21).

Chapter 5 notes

5:1 — Text: Father’s wife is retained without deciding that she is the man’s biological mother. The selected sentence has no additional is named verb in the Gentile comparison; English supplies occurs for its elliptical construction. Reception: R15 (5:1–8).

5:2 — Text: Puffed up describes the present attitude, contrasted with the mourning Paul expected. Removal from their midst is the stated outcome of the response he urges. Reception: R15 (5:1–8).

5:3 — Text: The sentence’s decision culminates in to hand over at 5:5. Paul’s spirit is explicit again in 5:4 and is not rendered as the Holy Spirit. Reception: R15 (5:1–8).

5:4 — Text: The name phrase can be attached to Paul’s judgment, the assembly, or the handing over in the extended construction. Both occurrences of our Lord Jesus are retained without an added Christ. Reception: R15 (5:1–8).

5:5 — Text: Destruction of the flesh and salvation of the spirit are both explicit; whether flesh refers principally to bodily affliction or sinful conduct remains an interpretive question. The selected final title is the Lord, without an added Jesus or our. Variant [SBL-1COR-APP 5:5]: The apparatus gives Lord in WH and NA28, and Lord Jesus in Treg and RP. Reception: R15 (5:1–8).

5:6 — Text: The leaven image explains how a small amount affects the whole mixture; the repeated leaven verb connects the proverbial question to communal responsibility. Reception: R15 (5:1–8).

5:7 — Text: Our Passover is the source’s designation; lamb is not an explicit noun here. The command to become a new lump stands beside the assertion that they are unleavened. Reception: R15 (5:1–8).

5:8 — Text: Let us keep the feast continues the Passover metaphor. Malice and wickedness contrast with sincerity and truth, which explain the ethical force of the bread imagery. Reception: R15 (5:1–8).

5:9 — Text: The letter is Paul’s own reference to prior correspondence; no surviving letter or reconstructed contents are identified. Reception: R16 (5:9–6:11).

5:10 — Text: The Greek pairs the greedy and grasping with and. The clarification excludes a command to withdraw from all contact with the surrounding world. Reception: R16 (5:9–6:11).

5:11 — Text: Called a brother restricts the instruction to a professed insider. Not even to eat adds a concrete consequence to the prohibition on association. Reception: R16 (5:9–6:11).

5:12 — Text: The contrasting outside and inside define the jurisdiction being discussed. The question continues into the opening clause of 5:13 in the selected punctuation. Reception: R16 (5:9–6:11).

5:13 — Text: The selected punctuation carries the inside/outside question across 5:12–13. Judges is the present form; the closing imperative addresses the community’s own membership. Variant [SBL-1COR-APP 5:13]: The apparatus distinguishes present krinei in WH and Treg from the differently accented future in NA28 and RP. Reception: R16 (5:9–6:11).

Chapter 6 notes

6:1 — Text: A case against another introduces litigation; before the unrighteous and before the saints identify the contrasting forums without naming a particular court official. Reception: R16 (5:9–6:11).

6:2 — Text: The saints’ future judgment of the world is contrasted with the smallest cases. The future and present forms belong to the same argument about their fitness to judge. Reception: R16 (5:9–6:11).

6:3 — Text: Angels is unqualified here: the translation does not add fallen or good. Matters of ordinary life renders the mundane scope of biōtika. Reception: R16 (5:9–6:11).

6:4 — Text: Kathizete can be indicative or imperative; the selected punctuation presents a question, followed here. Those held in no regard can mean people whom the Church does not recognize as its judges, rather than necessarily its poorest members. Reception: R16 (5:9–6:11).

6:5 — Text: The Greek is compressed: decide between his brother, with no explicit second brother phrase. His brother’s case supplies an English object from the litigation context; the apparatus records a proposed addition but the selected main text does not adopt it. Variant [SBL-1COR-APP 6:5]: The apparatus retains the compressed wording under WH, Treg, NA28 and RP; the additional second brother is marked as an emendation associated with Holmes, not adopted into the running text. Reception: R16 (5:9–6:11).

6:6 — Text: Brother against brother is repeated to expose the familial contradiction; and that before unbelievers adds the further point of Paul’s question. Reception: R16 (5:9–6:11).

6:7 — Text: Defeat is already present in the mutual litigation, before any verdict. The two questions distinguish accepting wrongdoing from accepting deprivation or fraud. Reception: R16 (5:9–6:11).

6:8 — Text: You yourselves reverses the preceding questions: they are doing the wrong and defrauding, with brothers explicitly named as the victims. Reception: R16 (5:9–6:11).

6:9 — Text: Malakoi is literally soft; effeminate men retains its traditional moral-sexual rendering, not a modern identity category. Arsenokoitai is rendered men who bed males, keeping the two list terms distinct. The precise scope of the first term and the practices encompassed by the second require specialist contextual review. Lexical evidence: Thayer’s entries malakos and arsenokoitēs, in the accessed Bible Hub reproductions, give respectively a passive male sexual interpretation and intercourse with a male. These historical glosses do not by themselves settle every modern application. [TH-MAL; TH-ARS] Reception: R16 (5:9–6:11).

6:10 — Text: The list continues from 6:9 and ends with the repeated exclusion from inheriting God’s kingdom. Greed, theft, drunkenness, abuse and grasping remain separate items. Reception: R16 (5:9–6:11).

6:11 — Text: The first verb is middle, apelousasthe, expressed as washed yourselves clean; the following two are passive. This grammatical distinction does not claim that cleansing occurs independently of God: the name and Spirit phrases remain explicit. The selected title is the Lord Jesus without an added Christ or our. The middle can also be rendered had yourselves washed; morphology alone does not settle the full personal or divine agency. Variant [SBL-1COR-APP 6:11]: The apparatus assigns Lord Jesus to RP, Lord Jesus Christ to Treg and NA28, and our Lord Jesus Christ to WH. Reception: R16 (5:9–6:11).

6:12 — Text: The repeated liberty claim and both qualifications are retained. Whether the claim quotes a Corinthian slogan is an interpretive question; quotation marks are not added to decide it. Permitted and authority echo the related Greek words. Reception: R17 (6:12–14).

6:13 — Text: Stomach and foods are paired, but body and Lord form a different reciprocal relationship. The contrast prevents silently equating the whole body with the digestive organ. Reception: R17 (6:12–14).

6:14 — Text: Raised and will raise distinguish God’s past action toward the Lord from future action toward us; His power supplies their common agency. Reception: R17 (6:12–14).

6:15 — Text: Plural bodies are called Christ’s members before the question about a prostitute’s members. May it never be preserves the emphatic rejection. Reception: R18 (6:15–20).

6:16 — Text: The quotation introduces one flesh beside the preceding one body; both nouns are retained. Reception: R18 (6:15–20).

6:17 — Text: One spirit states the union; lowercase avoids using typography to decide the precise relation between the believer’s spirit and the Holy Spirit. Reception: R18 (6:15–20).

6:18 — Text: The sweeping first statement and the bodily contrast are preserved. Whether part of this verse echoes an interlocutor’s claim remains interpretive; no speaker change is installed without an explicit attribution. Reception: R18 (6:15–20).

6:19 — Text: Body is singular with plural your; the paragraph concerns believers’ bodies and their shared belonging. No single collective-versus-individual theory is made exclusive by translation. Reception: R18 (6:15–20).

6:20 — Text: The selected verse ends with your body. The additional wording about your spirit and both belonging to God is absent from this main text. Variant [SBL-1COR-APP 6:20]: The apparatus records the extension about your spirit, which belongs to God, under RP; it is absent from the selected wording. Reception: R18 (6:15–20).

Chapter 7 notes

7:1 — Text: Touch is the sexual idiom retained from haptesthai. Whether the statement reproduces a Corinthian position or begins Paul’s own advice is not settled by adding quotation marks. Reception: R19 (7:1–40).

7:2 — Text: The repeated each and own preserve the reciprocal pairing of husband and wife; the plural cases of sexual immorality supplies Paul’s stated circumstance. Reception: R19 (7:1–40).

7:3 — Text: Obligation renders opheilē, what is owed. Likewise gives the wife’s duty the same explicit place as the husband’s. Reception: R19 (7:1–40).

7:4 — Text: The reciprocal construction is preserved in full. The following verse explicitly requires mutual agreement for the stated period of abstinence. Reception: R19 (7:1–40).

7:5 — Text: Prayer is named without an added fasting phrase in the selected Greek. Variant [SBL-1COR-APP 7:5]: Fasting alongside prayer is an RP addition in the apparatus. Reception: R19 (7:1–40).

7:6 — Text: Concession and command are contrasted modes of instruction. This is not expanded to specify a narrower antecedent than the preceding context establishes. Reception: R19 (7:1–40).

7:7 — Text: Paul’s wish is qualified by each person’s own gift from God. One this way and another that leaves the gifts’ distribution distinct from his personal preference. Reception: R19 (7:1–40). Saints [CLEM-1COR 38]: Clement treats continence as a gift received from another, so its possessor should avoid pride. This is a thematic parallel, not an explicit quotation of this verse.

7:8 — Text: The unmarried and the widows are separately addressed. Remain as I am states Paul’s present condition without reconstructing his earlier marital history. Reception: R19 (7:1–40).

7:9 — Text: Burn retains the image in pyrousthai; the surrounding discussion favors burning desire, without inserting an explicit word for punishment. Reception: R19 (7:1–40).

7:10 — Text: Not I, but the Lord marks the attribution of this command. The infinitive prohibition concerns a wife’s separation, with its continuation in 7:11. Reception: R19 (7:1–40).

7:11 — Text: Separate and dismiss preserve the two verbs; the parenthetical instruction does not erase either prohibition. Reception: R19 (7:1–40).

7:12 — Text: Paul distinguishes this instruction’s attribution from the Lord-attributed command in 7:10; the translation does not infer that he disclaims all apostolic authority. Reception: R19 (7:1–40).

7:13 — Text: This mirrors 7:12 with the spouses reversed. The unbelieving husband’s agreement to live together is the condition stated for the instruction. Reception: R19 (7:1–40).

7:14 — Text: The selected second expression is in the brother, not in the husband. Sanctified and holy preserve the holiness vocabulary without silently substituting converted, legitimate, or baptized. Variant [SBL-1COR-APP 7:14]: The apparatus assigns brother to WH, Treg and NA28, and husband to RP. Reception: R19 (7:1–40).

7:15 — Text: Us is the selected pronoun. Not enslaved retains dedoulōtai; its implications for later remarriage require interpretation and are not inserted as an additional permission clause. Variant [SBL-1COR-APP 7:15]: The apparatus gives us in Treg, NIV and RP, and you in WH and NA28. Reception: R19 (7:1–40).

7:16 — Text: The paired questions retain uncertainty; they can support hope or warn against assuming a guaranteed outcome. Reception: R19 (7:1–40).

7:17 — Text: Lord is the subject of allotted; God is the subject of called. Their order follows the selected source. Reception: R19 (7:1–40).

7:18 — Text: Epispasthō denotes drawing forward the foreskin to conceal circumcision; undo expresses the intended change without inventing a procedure. Reception: R19 (7:1–40).

7:19 — Text: Matters supplies the elliptical contrast’s English predicate; the stated priority remains keeping God’s commandments. Reception: R19 (7:1–40).

7:20 — Text: Calling and called repeat the same word family. The surrounding cases distinguish God’s call from requiring a change of social status. Reception: R19 (7:1–40).

7:21 — Text: The final Greek is compressed, mallon chrēsai, rather/all the more make use. This rendering supplies the opportunity of freedom as its understood object. Another interpretation takes it as making use of one’s present condition even if freedom is possible. The ambiguity is real; the verse is not rewritten as an absolute prohibition on emancipation. Reception: R19 (7:1–40).

7:22 — Text: Freedperson renders apeleutheros, distinct from simply free. The paired reversals retain both social terms. Reception: R19 (7:1–40).

7:23 — Text: Bought at a price repeats 6:20; the following prohibition concerns becoming human beings’ slaves, retaining the social metaphor without substituting employment. Reception: R19 (7:1–40).

7:24 — Text: With God qualifies remaining in one’s called condition. The sentence gathers the preceding individual cases without omitting the divine relationship. Reception: R19 (7:1–40).

7:25 — Text: Virgins retains parthenoi; neither an exclusively female group nor an unexpressed marital history is inserted into the heading of the discussion. Reception: R19 (7:1–40).

7:26 — Text: The present distress is the stated circumstance; no specific famine, persecution, or calendar date is supplied. Reception: R19 (7:1–40).

7:27 — Text: Released preserves the perfect lelysai sense without deciding whether the person is widowed, divorced, or simply unbound; the precise prior history is unstated. Reception: R19 (7:1–40).

7:28 — Text: Both clauses explicitly deny that marrying is sin. Affliction in the flesh is the practical difficulty Paul seeks to spare them, not a reversal of that denial. Reception: R19 (7:1–40).

7:29 — Text: The time has been shortened retains the perfect passive. The following comparisons do not remove the mutual obligations already stated in 7:3–5. Reception: R19 (7:1–40).

7:30 — Text: The repeated as though comparisons continue 7:29. Buying and possessing remain distinct, as do weeping and rejoicing; the text does not command the disappearance of emotion. Reception: R19 (7:1–40).

7:31 — Text: Use and make full use preserve the paired verbs; the second is not automatically an accusation of abusing the world. Reception: R19 (7:1–40).

7:32 — Text: Free from anxiety introduces the concern of this paragraph. The unmarried man’s attention is described as how to please the Lord, using the same concern verb as the married man’s case. Reception: R19 (7:1–40).

7:33 — Text: The married man’s concern is how to please his wife. The sentence continues into and he is divided in 7:34; that clause must not be attached to the woman by importing different punctuation. Reception: R19 (7:1–40).

7:34 — Text: In the selected wording and punctuation, and he is divided concludes the man’s description. Then the unmarried woman and the virgin begin the next clause; the singular she follows the Greek’s distributive singular. This is not replaced with a statement that a wife and a virgin differ. Variant [SBL-1COR-APP 7:34]: The apparatus records the selected divided / unmarried wording under WH, Treg and NA28, with a different arrangement under RP. Reception: R19 (7:1–40).

7:35 — Text: Noose retains brochon, the restraint image; Paul’s stated purpose is beneficial, undistracted attendance upon the Lord. Reception: R19 (7:1–40).

7:36 — Text: His virgin does not explicitly name a daughter or a fiancée. This rendering follows the guardian interpretation, supported by giving in marriage in 7:38, while leaving daughter uninserted. Hyperakmos is taken as past her prime, an age-based construal reflected in the reproduced Thayer entry and its Revised Version parenthesis; the alternative reference to a man’s strong passion and the betrothed-couple interpretation remain review questions. Let them marry is plural. [TH-HYP; TH-GAM] Reception: R19 (7:1–40).

7:37 — Text: Keep his own virgin retains the source’s compressed object without adding daughter or a vow. The absence of necessity and freedom of decision are both stated. Reception: R19 (7:1–40).

7:38 — Text: Gamizō is rendered give in marriage, distinct from gameō, marry, in 7:36. The accessed Thayer entry supports the causative sense; an alternative reading of the paragraph takes the verb as marrying one’s betrothed. Better expresses Paul’s comparative advice in the stated circumstances, not a declaration that marriage is sinful. [TH-GAM] Reception: R19 (7:1–40).

7:39 — Text: Falls asleep retains the death metaphor. The selected first clause has bound without an added by law. Variant [SBL-1COR-APP 7:39]: The apparatus records by law as an RP addition after is bound. Reception: R19 (7:1–40).

7:40 — Text: Paul’s judgment and his Spirit claim are both retained; neither is deleted to make the advice more or less authoritative. Reception: R19 (7:1–40).

Chapter 8 notes

8:1 — Text: Whether we all have knowledge echoes a Corinthian claim is interpretive; the following critique remains explicit without an inserted speaker label. Reception: R20 (8:1–13).

8:2 — Text: The contrast is between thinking one has known and knowing as one ought. Not yet qualifies the alleged knowledge without denying the possibility of learning. Reception: R20 (8:1–13).

8:3 — Text: Has been known is passive, with God as the explicit agent; the sentence is not replaced with that person knows God. Reception: R20 (8:1–13).

8:4 — Text: Two statements follow we know: the idol’s nothingness and the confession of one God. The question concerns eating sacrificial food, not merely identifying statues. Reception: R20 (8:1–13).

8:5 — Text: So-called qualifies the divine designations; the parenthetical many does not erase the following confession of one God and one Lord. Reception: R20 (8:1–13).

8:6 — Text: From, for, and through retain the different prepositions and relationships. The compressed final expressions are not expanded into an unexpressed theological formula. Reception: R20 (8:1–13).

8:7 — Text: Synētheia is accustomed involvement or habit, distinct from conscience, syneidēsis, later in the verse. The selected source does not use conscience for both. Variant [SBL-1COR-APP 8:7]: The apparatus gives habit in WH, Treg and NA28, against conscience in RP. Reception: R20 (8:1–13).

8:8 — Text: The selected order is eating/better off, then not eating/worse off. Present us favorably expresses the context of parastēsei, present or commend. Variant [SBL-1COR-APP 8:8]: The apparatus assigns the selected eat-first order to RP; WH, Treg and NA28 place not eating first. Reception: R20 (8:1–13).

8:9 — Text: This authority points to the claimed freedom under discussion. Stumbling block describes its possible effect on weak people, making consequences part of the warning. Reception: R20 (8:1–13).

8:10 — Text: Built up repeats the building verb of 8:1 with a troubling result: the weak person is encouraged into conduct that defiles his conscience. The temple setting is explicit. Reception: R20 (8:1–13).

8:11 — Text: Is being destroyed preserves the present verb and its severity; it is not reduced to being mildly offended. Variant [SBL-1COR-APP 8:11]: The present destruction is assigned to WH, Treg and NA28; RP has a future form. Reception: R20 (8:1–13).

8:12 — Text: Strike gives bodily force to the injury of conscience. Sin against the brothers is explicitly identified as sin against Christ, rather than two unrelated faults. Reception: R20 (8:1–13).

8:13 — Text: Never is the emphatic negative with for the age; the stated reason is protection of the brother, not a general claim that meat is intrinsically impure. Reception: R20 (8:1–13).

Chapter 9 notes

9:1 — Text: The selected order begins with free, then apostle; Jesus our Lord has no added Christ here. Reception: R21 (9:1–12).

9:2 — Text: The Corinthians are the seal, an image of authentication, of Paul’s apostleship. The hypothetical objection from others is not adopted as Paul’s own denial. Reception: R21 (9:1–12).

9:3 — Text: Defense and examine use the language of answering scrutiny. This points to the argument at hand without adding an otherwise unnamed lawsuit. Reception: R21 (9:1–12).

9:4 — Text: The question retains the plural we and the authority/right vocabulary. Eating and drinking refer to the support being discussed, not a newly imposed dietary rule. Reception: R21 (9:1–12).

9:5 — Text: Adelphēn gynaika is a sister as wife, rendered a wife who is a sister, preserving both the believing relationship and marriage. The Lord’s brothers are retained without deciding the later kinship debate. Reception: R21 (9:1–12).

9:6 — Text: Only Barnabas and I makes the comparison pointed. Refrain from working names the right at issue, without claiming that they actually stopped their manual labor. Reception: R21 (9:1–12).

9:7 — Text: Soldier, vine grower and shepherd supply three distinct examples of support from one’s work; own expense, fruit and milk should not be flattened into a single wage formula. Reception: R21 (9:1–12).

9:8 — Text: The rhetorical question moves from ordinary human examples to the law as an additional witness, keeping both steps in the argument. Reception: R21 (9:1–12).

9:9 — Text: The question’s focus leads into Paul’s application to workers in 9:10. No added only is placed in the translated question, and no separate denial of all divine concern for animals is supplied. Reception: R21 (9:1–12).

9:10 — Text: Pantōs can mean surely or altogether; surely is adopted in the rhetorical question. The two workers and the hope of sharing are preserved. Reception: R21 (9:1–12).

9:11 — Text: Material renders fleshly things in the context of tangible support, not sinful things. Reception: R21 (9:1–12).

9:12 — Text: Sharing the right is distinguished from Paul’s refusal to use it. Bearing everything serves the explicit purpose of placing no obstacle before Christ’s good news. Reception: R21 (9:1–12).

9:13 — Text: Share with the altar preserves the stated relation to the sacrificial provision; no particular priestly allotment is inserted. Reception: R22 (9:13–23).

9:14 — Text: Live from the good news expresses material support for those proclaiming it. The Lord’s direction is stated without supplying the words of an unquoted Gospel passage. Reception: R22 (9:13–23).

9:15 — Text: The selected sentence breaks off after than and restarts with no one will empty my boast. The interruption is retained rather than smoothed into a different continuous construction. Reception: R22 (9:13–23).

9:16 — Text: Necessity lies upon Paul, so preaching itself supplies no boast. Woe marks the seriousness of failing that commission and remains a separate exclamation. Reception: R22 (9:13–23).

9:17 — Text: Willingly and unwillingly form the comparison. Entrusted with a stewardship retains the passive commission and the accountability image, not a second occupation. Reception: R22 (9:13–23).

9:18 — Text: Make full use retains katachrēsasthai, as at 7:31; the right itself is not described as intrinsically abusive. Reception: R22 (9:13–23).

9:19 — Text: Free from all and enslaved myself to all are deliberately juxtaposed. Paul’s action has the purpose of winning more people; the slavery language is his metaphor for service. Reception: R22 (9:13–23).

9:20 — Text: Though I myself am not under law is present in the selected Greek and is retained. Variant [SBL-1COR-APP 9:20]: The apparatus records though I myself am not under law in WH, Treg and NA28, absent in RP. Reception: R22 (9:13–23).

9:21 — Text: Anomos and ennomos express being without law and within law; both qualifications prevent Paul’s adaptability from becoming an unqualified claim of lawlessness. Reception: R22 (9:13–23).

9:22 — Text: Became weak has no added as in the selected first clause; save some preserves the limited object alongside the repeated all. Variant [SBL-1COR-APP 9:22]: The apparatus records as before weak in RP; WH, Treg and NA28 omit it. Reception: R22 (9:13–23).

9:23 — Text: Fellow participant renders synkoinōnos. The good news is both the reason for Paul’s action and what he seeks to share in. Reception: R22 (9:13–23).

9:24 — Text: The stadium’s single prize supplies an athletic illustration; the plural command directs all recipients to run purposefully, without declaring that only one Christian can be saved. Reception: R23 (9:24–10:12). Later reception [BUN-P1, Evangelist before Vanity Fair, §212]: Evangelist applies the race and incorruptible crown of 9:24–25 to the pilgrims’ perseverance. Explicit reuse in allegory.

9:25 — Text: Wreath renders stephanos in the athletic setting, rather than a royal diadem. Reception: R23 (9:24–10:12). Later reception: see the Bunyan passage note at 9:24.

9:26 — Text: Running and boxing are two related athletic images. Not aimlessly and not beating the air each identify disciplined purpose rather than an added training method. Reception: R23 (9:24–10:12).

9:27 — Text: Pummel retains hypōpiazō within the boxing metaphor; bring into slavery retains doulagōgō’s force. The vivid self-discipline image is not converted into an added prescribed injury or technique. Reception: R23 (9:24–10:12).

Chapter 10 notes

10:1 — Text: The repeated all begins the sequence of shared wilderness privileges. Our fathers is Paul’s own corporate identification, not an editorial change of audience. Reception: R23 (9:24–10:12).

10:2 — Text: The selected verb is middle, ebaptisanto; underwent baptism gives its participatory force without inventing a separate baptizing agent. Into Moses remains the explicit relationship. Variant [SBL-1COR-APP 10:2]: The apparatus assigns the middle form to WH, Treg and RP, against a passive in NA28. Reception: R23 (9:24–10:12).

10:3 — Text: All and the same continue the insistence on common provision. Spiritual qualifies food here without changing eating into a purely mental act. Reception: R23 (9:24–10:12).

10:4 — Text: Followed and was Christ are Paul’s explicit statements; neither is introduced as an editor’s later typology or replaced with a different geological explanation. Reception: R23 (9:24–10:12).

10:5 — Text: Most contrasts with the repeated all in 10:1–4. Strewn preserves the force of katestrōthēsan, the grave wilderness outcome used as warning. Reception: R23 (9:24–10:12).

10:6 — Text: Examples renders typoi; Paul’s own application is distinguished from any additional reception note. Reception: R23 (9:24–10:12).

10:7 — Text: Some limits the group accused of idolatry. The written quotation retains eating, drinking and rising to play; the translation does not add details from the Exodus narrative. Reception: R23 (9:24–10:12).

10:8 — Text: Twenty-three thousand and in one day are retained as the selected source states them; no harmonizing replacement count is inserted. Reception: R23 (9:24–10:12).

10:9 — Text: Christ is the selected object, not an editorial substitution for Lord. Were being destroyed retains the imperfect’s presentation. Variant [SBL-1COR-APP 10:9]: The apparatus gives Christ in RP and NA28, and Lord in WH, Treg and NIV. Reception: R23 (9:24–10:12).

10:10 — Text: Grumbling and destruction have the same some of them as participants. The destroyer is named by function without an added personal name. Reception: R23 (9:24–10:12).

10:11 — Text: Ends of the ages is plural and remains the apostle’s own description, not a supplied modern chronological scheme. Reception: R23 (9:24–10:12).

10:12 — Text: Thinks he stands qualifies the person’s confidence. The imperative watch and the possibility of falling apply the preceding examples to the recipients. Reception: R23 (9:24–10:12).

10:13 — Text: Peirasmos can be temptation or testing. What is human and the capacity to endure are retained; the way out is not recast as a promise that all suffering will immediately cease. Reception: R24 (10:13–24).

10:14 — Text: Therefore connects the command to the foregoing warning and assurance. My beloved maintains the affectionate address alongside the urgent flee. Reception: R24 (10:13–24).

10:15 — Text: As to prudent people is Paul’s manner of address. Judge for yourselves invites assessment of the argument about participation that follows. Reception: R24 (10:13–24).

10:16 — Text: Koinōnia is participation or communion; blood and body retain their different objects. Later doctrinal formulations are not substituted for the questions. Reception: R24 (10:13–24). Saints [IREN-5.2 2]: Irenaeus appeals to participation in Christ’s blood and body when defending the redemption and future incorruption of human flesh.

10:17 — Text: One bread and one body are paired with the many. All partake grounds the communal unity in a shared participation rather than numerical uniformity. Reception: R24 (10:13–24).

10:18 — Text: According to the flesh retains the named perspective; no replacement people or contrastive new title is inserted. Reception: R24 (10:13–24).

10:19 — Text: The two questions test an inference from the altar comparison: sacrificial food and idol are separately named, with the clarification following in 10:20. Reception: R24 (10:13–24).

10:20 — Text: They is the selected subject; the noun Gentiles is not explicitly repeated here. Variant [SBL-1COR-APP 10:20]: The selected wording without the explicit Gentiles is assigned to NA28; WH, Treg and RP name Gentiles. Reception: R24 (10:13–24).

10:21 — Text: You cannot is repeated for cup and table. The parallel clauses state incompatible participation with the Lord and demons, retaining both meal images. Reception: R24 (10:13–24).

10:22 — Text: The questions move from provoking jealousy to the absurdity of being stronger than the Lord. The plural we includes the speaker in the warning. Reception: R24 (10:13–24).

10:23 — Text: The selected repeated claim has no to me phrase, unlike 6:12. Build up continues the concern of chapter 8. Variant [SBL-1COR-APP 10:23]: The two additions to me are recorded under RP in the apparatus. Reception: R24 (10:13–24).

10:24 — Text: Good supplies the object understood in one’s own and the other’s. The command develops the preceding contrast between permission and building up. Reception: R24 (10:13–24).

10:25 — Text: Makellon names the meat market. The instruction concerns investigating the food for conscience’s sake and is qualified by the disclosure scenario in 10:28. Reception: R25 (10:25–11:1).

10:26 — Text: The earth and its fullness are attributed to the Lord. The quotation supplies a reason for the market instruction rather than naming a particular animal’s origin. Reception: R25 (10:25–11:1).

10:27 — Text: An unbeliever’s invitation and the recipients’ willingness to attend are both conditions. Set before you distinguishes this meal situation from participation in an idol’s temple. Reception: R25 (10:25–11:1).

10:28 — Text: Hierothyton is offered in sacrifice, distinct from eidōlothyton, offered to an idol, earlier in the chapter. The selected verse does not repeat the earth-is-the-Lord’s quotation here. Variant [SBL-1COR-APP 10:28]: The apparatus gives hierothyton in WH, Treg and NA28, and eidolothyton in RP. RP also adds the earth-and-fullness quotation. Reception: R25 (10:25–11:1).

10:29 — Text: The explicit distinction between consciences and the first-person question are retained; no unmarked new speaker is introduced. Reception: R25 (10:25–11:1).

10:30 — Text: Chariti is rendered with thanksgiving in light of the following explicit giving thanks; by grace is another lexical possibility. Reception: R25 (10:25–11:1).

10:31 — Text: Eating and drinking are examples within do anything. Everything is directed toward God’s glory, extending the argument beyond a single disputed meal. Reception: R25 (10:25–11:1).

10:32 — Text: Jews, Greeks and God’s Church are three expressly named groups. Stumbling retains the concern about harmful effects developed in chapters 8–10. Reception: R25 (10:25–11:1).

10:33 — Text: The stated aim is others’ salvation. The appeal to imitate Paul continues in the next source chapter at 11:1. Reception: R25 (10:25–11:1).

Chapter 11 notes

11:1 — Text: This appeal continues the preceding chapter’s argument; the conventional chapter boundary is retained for navigation. Reception: R25 (10:25–11:1).

11:2 — Text: Traditions renders paradoseis positively here, corresponding to handed over; it is not replaced with a word implying that all tradition is rejected. Reception: R26 (11:2–16).

11:3 — Text: Head preserves kephalē without replacing the image with a single asserted meaning such as source or ruler. Man and woman may carry husband/wife senses in some contexts; this rendering leaves the wider sex terms visible. The three relationships are all retained. Reception: R26 (11:2–16).

11:4 — Text: The Greek says having something down over the head without naming a particular garment. Head can also echo the relational use in 11:3. Reception: R26 (11:2–16).

11:5 — Text: Women’s praying and prophesying are explicit. The paragraph is preserved beside 14:34–35 rather than rewritten to eliminate their interpretive tension. Reception: R26 (11:2–16).

11:6 — Text: Cutting the hair and shaving are distinct actions in the comparison. The conditional shame argument leads to the imperative to cover herself. Reception: R26 (11:2–16).

11:7 — Text: The woman is called the man’s glory; the sentence does not explicitly add a denial that she bears God’s image. Reception: R26 (11:2–16).

11:8 — Text: The from phrases address origin in the creation argument. They are subsequently qualified by man’s coming through woman in 11:12. Reception: R26 (11:2–16).

11:9 — Text: Created is explicit, with contrasting for-the-sake-of phrases. The rendering preserves the argument’s purpose language without replacing it with a universal account of each person’s worth. Reception: R26 (11:2–16).

11:10 — Text: Authority is the actual exousia; a sign of submission is not an explicit phrase and is not inserted. On her head can also be understood as authority over her head. The angels’ relevance is left unexplained by the sentence itself; the competing covering, authority, and angel interpretations require specialist review. Reception: R26 (11:2–16).

11:11 — Text: Nevertheless qualifies the preceding discussion. The two without clauses are reciprocal, and in the Lord supplies their shared setting. Reception: R26 (11:2–16).

11:12 — Text: From man, through woman, and from God retain the different prepositions and mutual qualification of the preceding argument. Reception: R26 (11:2–16).

11:13 — Text: The readers are asked to judge fittingness; praying to God is explicit and uncovered describes the woman in that activity. Reception: R26 (11:2–16).

11:14 — Text: Nature is the appeal Paul names. The conditional statement concerns a man’s wearing long hair and continues into the contrasting woman’s case in 11:15. Reception: R26 (11:2–16).

11:15 — Text: Anti peribolaiou can mean as or in place of a covering. Its relationship to the covering instructions earlier in the paragraph is interpretive; the selected phrase has no explicit to her pronoun after given. Variant [SBL-1COR-APP 11:15]: The apparatus assigns the wording without to her to RP; WH, Treg and NA28 include those words. Reception: R26 (11:2–16).

11:16 — Text: Such custom is retained rather than changed to other custom. The precise custom referred to—contentiousness or the disputed practice—is a contextual question. Reception: R26 (11:2–16).

11:17 — Text: I do not praise contrasts with 11:2. Better and worse evaluate the actual effect of gathering, preparing the concrete abuses that follow. Reception: R27 (11:17–27).

11:18 — Text: As a Church describes the gathered community, not a building. I believe it in part preserves Paul’s qualification of the report. Reception: R27 (11:17–27).

11:19 — Text: Factions renders haireseis in the communal setting; the purpose clause is preserved without making a separate editorial endorsement of divisiveness. Reception: R27 (11:17–27).

11:20 — Text: The negative denies that their gathering realizes eating the Lord’s supper. The explanation in 11:21 contrasts it with each person’s own supper. Reception: R27 (11:17–27).

11:21 — Text: Own supper and beforehand identify the divisive action. Hungry and drunk describe unequal outcomes within the same gathering. Reception: R27 (11:17–27).

11:22 — Text: The deprivation of those who have nothing is explicit beside the earlier hunger and drunkenness; the social injury is not reduced to a procedural error. Reception: R27 (11:17–27). Saints [CHR-1COR-27 §4]: Chrysostom emphasizes the shame inflicted on the poor and the affront to the gathered Church through private feasting.

11:23 — Text: Handed over preserves paredideto without specifying an unmentioned agent. Paul’s receiving and handing on are both explicit; the verse does not itself describe the precise mode of reception. Reception: R27 (11:17–27).

11:24 — Text: The selected wording has for you without broken, given, or take, eat added to Jesus’ words. He broke the bread remains explicit in the narrative. Variant [SBL-1COR-APP 11:24]: The apparatus records take, eat and broken as RP additions; neither is in the selected saying. Reception: R27 (11:17–27). Saints [CHR-1COR-27 §5]: Chrysostom connects equal sharing at Christ’s Table with feeding a hungry brother. His published quotation includes take, eat and broken, wording absent from the selected Greek base.

11:25 — Text: Took is supplied from the preceding bread action for the elliptical cup clause. Covenant renders diathēkē, preserving the explicit relation to My blood. Reception: R27 (11:17–27).

11:26 — Text: As often as gives the repeated occasion of proclamation; until He comes links remembrance of the Lord’s death with His future coming. Reception: R27 (11:17–27). Saints [CHR-1COR-27 §6]: Chrysostom reads until He comes as extending the rite through the interval before Christ’s coming.

11:27 — Text: Unworthily is an adverb describing the manner of participation, not a noun labeling a fixed class of people. Or between eating and drinking is retained. Reception: R27 (11:17–27).

11:28 — Text: Examine himself precedes the paired commands to eat and drink. In this way links participation with examination rather than ending the sentence at self-exclusion. Reception: R28 (11:28–34).

11:29 — Text: The selected sentence has the body without an added of the Lord, and does not repeat unworthily. Its relation to Christ’s body, the gathered body, or both remains a contextual interpretation. Variant [SBL-1COR-APP 11:29]: The apparatus records unworthily under RP, and of the Lord after body under NIV and RP. Reception: R28 (11:28–34).

11:30 — Text: Asleep retains the death metaphor; weak and ill remain distinct descriptions. Reception: R28 (11:28–34).

11:31 — Text: Discerned and judged are related but distinct verbs. The conditional sentence connects failure in self-discernment with the judgment just described. Reception: R28 (11:28–34).

11:32 — Text: Judged, disciplined, and condemned preserve the different verbs and the stated corrective purpose. Reception: R28 (11:28–34).

11:33 — Text: Wait for one another gives a reciprocal practical response to the private meals of 11:21. The command retains the shared setting of coming together to eat. Reception: R28 (11:28–34).

11:34 — Text: Eating at home responds to hunger while guarding the assembly from judgment. Paul’s remaining arrangements are deferred to his visit and are not reconstructed as extra rules. Reception: R28 (11:28–34).

Chapter 12 notes

12:1 — Text: Pneumatikōn can refer to spiritual things or spiritual people; gifts is not the explicit noun until 12:4. Spiritual things leaves the introductory scope broad. Reception: R29 (12:1–11).

12:2 — Text: Gentiles retains ethnē as a description of their former religious setting; the passage does not assert a change in biological ancestry. The led/carried-away repetition remains visible. Reception: R29 (12:1–11).

12:3 — Text: The two utterances name Jesus as accursed and as Lord. In God’s Spirit and in the Holy Spirit qualify the speaking, keeping the discernment criterion explicit. Reception: R29 (12:1–11).

12:4 — Text: Varieties translates diaireseis, different distributions or kinds. Gifts are plural but Spirit is singular and the same, beginning the threefold pattern of 12:4–6. Reception: R29 (12:1–11).

12:5 — Text: Service renders diakoniai in the plural sense of varieties of ministry. The same Lord is named here, while Spirit and God appear in the adjoining parallel clauses. Reception: R29 (12:1–11).

12:6 — Text: Workings and works retain the related Greek terms; Spirit, Lord, and God remain separately named across 12:4–6. Reception: R29 (12:1–11).

12:7 — Text: To each preserves individual distribution; for the common benefit expresses the context of sympheron without making manifestation a private possession. Reception: R29 (12:1–11).

12:8 — Text: Word of wisdom and word of knowledge remain distinct gifts. Through and according to retain the different prepositions relating both to the Spirit. Reception: R29 (12:1–11).

12:9 — Text: Gifts and healings are both plural. The final phrase is the one Spirit, distinct from same Spirit earlier in the verse. Variant [SBL-1COR-APP 12:9]: The apparatus assigns one Spirit in the second clause to WH, Treg and NA28, against same Spirit in RP. Reception: R29 (12:1–11).

12:10 — Text: The distinct gifts and the plurals are preserved. Tongues renders glōssai; the precise form of speech must be interpreted from each context. Reception: R29 (12:1–11).

12:11 — Text: The Spirit’s agency and will are explicit, not merely an impersonal distribution of abilities. Reception: R29 (12:1–11).

12:12 — Text: The closing subject is Christ, not an inserted Church noun; the communal application becomes explicit in 12:27. Reception: R30 (12:12–20).

12:13 — Text: In one Spirit may also express agency, by one Spirit. The selected final clause gives one Spirit as what is drunk, without an added into. Both baptism and drinking images remain. Variant [SBL-1COR-APP 12:13]: The apparatus records into as an RP addition in the drinking clause. Reception: R30 (12:12–20).

12:14 — Text: Not one member but many prevents unity from meaning that the body has only one function; it introduces the personified comparisons that follow. Reception: R30 (12:12–20).

12:15 — Text: The foot’s claim is quoted as a hypothetical complaint. The negative reply denies that being unlike a hand removes its membership. Reception: R30 (12:12–20).

12:16 — Text: The ear and eye parallel the foot and hand in 12:15. The selected punctuation makes the concluding denial a statement, while retaining the same logic of belonging. Reception: R30 (12:12–20).

12:17 — Text: Whole body and whole hearing expose what would disappear if one function became everything: hearing and smell are deliberately distinct senses. Reception: R30 (12:12–20).

12:18 — Text: God’s placement concerns each one of the members. Just as He wished assigns the arrangement to divine choice without naming a hierarchy absent from this verse. Reception: R30 (12:12–20).

12:19 — Text: The hypothetical all one member shows why uniformity would defeat the very idea of a body; it complements the practical examples in 12:17. Reception: R30 (12:12–20).

12:20 — Text: Many members and one body are both affirmed. As it is returns from the hypothetical case to the actual bodily pattern. Reception: R30 (12:12–20).

12:21 — Text: The eye’s and head’s statements are expressly rejected. The change from singular you to plural you follows hand and feet respectively. Reception: R31 (12:21–26). Saints [CLEM-1COR 37–38]: Clement develops mutual dependence between head, feet and the smallest members, then calls the strong and weak to reciprocal service.

12:22 — Text: Seem weaker identifies an assessment, while necessary states their value. Much more intensifies the correction of the claim to self-sufficiency. Reception: R31 (12:21–26).

12:23 — Text: The bodily language of clothing and modest treatment carries the social analogy without naming specific organs not explicitly named here. Reception: R31 (12:21–26).

12:24 — Text: The presentable parts need no compensating treatment. God combined the body describes an arrangement that gives greater honor where it was lacking. Reception: R31 (12:21–26).

12:25 — Text: No division uses schisma, the same family of language used for Corinthian splits. The positive purpose is reciprocal care among the members. Reception: R31 (12:21–26).

12:26 — Text: Suffer together and rejoice together are compound verbs expressing shared experience. Honor to one and pain to one both involve all. Reception: R31 (12:21–26).

12:27 — Text: You is plural and body singular; individually members applies the body’s unity and diversity directly to the recipients in relation to Christ. Reception: R32 (12:27–13:3).

12:28 — Text: The numbered first, second, and third are retained, followed by unnumbered gifts. Helps and forms of guidance preserve the plural functions without imposing later office titles. Reception: R32 (12:27–13:3).

12:29 — Text: Each question expects a negative answer; the diversity of roles is part of the argument. Reception: R32 (12:27–13:3).

12:30 — Text: The repeated questions continue those of 12:29 and likewise expect no. Speaking in tongues and interpreting remain distinct capacities. Reception: R32 (12:27–13:3).

12:31 — Text: Zēloute can be imperative, earnestly desire, or indicative, you are zealous for; the imperative is adopted. The selected adjective is greater, not best. The way continues into chapter 13. Variant [SBL-1COR-APP 12:31]: The apparatus gives greater in WH, Treg and NA28, and better in RP. Reception: R32 (12:27–13:3). Saints [CHR-1COR-32 §5]: Chrysostom presents love as a way open to everyone, unlike particular gifts distributed among different members. His quotation has better gifts, unlike greater in the selected base.

Chapter 13 notes

13:1 — Text: The conditional speaks of human and angelic tongues; it is not silently converted into an account of a particular experience Paul reports having had. Reception: R32 (12:27–13:3). Later reception [BUN-P1, Talkative episode, §196]: Christian combines the sounding instruments here with the lifeless instruments of 14:7 to criticize empty religious speech. Explicit reuse in allegory.

13:2 — Text: All qualifies mysteries, knowledge and faith in this heightened conditional sequence. The concluding I am nothing evaluates the speaker without love, not merely the size of a gift. Reception: R32 (12:27–13:3). Later reception [BUN-P1, Talkative episode, §200]: Faithful uses knowledge without spiritual worth to challenge Talkative’s claim that knowledge alone proves grace. Explicit reuse in allegory.

13:3 — Text: The selected reading is kauthēsomai, I will be burned, not kauchēsōmai, I may boast. Distribute as food expresses psōmisō; the verse names no explicit poor recipients. The remarkable self-offering is subordinate to the argument about love. Variant [SBL-1COR-APP 13:3]: The apparatus assigns the selected future kauthēsomai to NIV, kauthēsōmai to Treg and RP, and kauchēsōmai, I may boast, to WH and NA28. Reception: R32 (12:27–13:3). Saints [CHR-1COR-32 §§8–10]: Chrysostom argues that even complete giving and bodily self-sacrifice cannot replace love of one’s neighbor; he considers both rhetorical exaggeration and giving without sympathy.

13:4 — Text: Love is the subject of active verbs, including patience and kindness, followed by negations of jealousy, boasting and puffing up. The repeated love retains the argument’s emphasis. Reception: R33 (13:4–8). Saints [CHR-1COR-33 §1]: Chrysostom pairs patient endurance with active kindness: love should calm an offender rather than use endurance to provoke contempt.

13:5 — Text: Does not keep account of wrong renders ou logizetai to kakon, the accounting expression. It is not expanded into a demand to deny that harm occurred. Reception: R33 (13:4–8).

13:6 — Text: Rejoicing in unrighteousness is denied, while rejoicing with truth is affirmed. The different prepositions preserve the contrast in love’s alignment. Reception: R33 (13:4–8).

13:7 — Text: The fourfold all things and distinct verbs are retained. Stegei can express bearing or covering; bears is adopted without silently inserting concealment of wrongdoing. Reception: R33 (13:4–8). Saints [CLEM-1COR 49]: Clement connects love’s endurance with the rejection of schism and with Christ’s self-giving.

13:8 — Text: Falls retains piptei, while the other gifts have their own cessation verbs. Never fails is a possible idiomatic rendering of the first clause. Reception: R33 (13:4–8).

13:9 — Text: In part is repeated for knowing and prophesying. The first-person plural includes the apostolic speaker in the present partial condition. Reception: R34 (13:8–13).

13:10 — Text: To teleion is what is complete or perfect, grammatically neuter. No later event, completed book collection, or named person is inserted as its exclusive referent. Reception: R34 (13:8–13).

13:11 — Text: Brought to an end preserves the same katargeō vocabulary used for what is partial. The repeated infant language continues the maturity contrast. Reception: R34 (13:8–13).

13:12 — Text: Mirror and enigma preserve both images, rather than substituting a modern window. Fully known is passive; the sentence does not explicitly repeat the agent. Reception: R34 (13:8–13).

13:13 — Text: Faith, hope and love are expressly counted as three. Greatest renders the comparative greater within the set, identifying love’s priority without deleting the others. Reception: R34 (13:8–13).

Chapter 14 notes

14:1 — Text: Pursue makes love an active aim. Spiritual things retains pneumatika, while especially singles out prophesying without deleting the broader desire. Reception: R35 (14:1–19).

14:2 — Text: Akouei is hears, rendered understands in this argument about intelligibility. In spirit can refer to the speaker’s spirit or the Spirit’s operation; lowercase preserves the uncertainty. Reception: R35 (14:1–19).

14:3 — Text: Building up, encouragement and consolation name three effects of intelligible prophetic speech toward human hearers. They are not collapsed into prediction alone. Reception: R35 (14:1–19).

14:4 — Text: The same building verb has different objects: himself and the Church. The contrast explains the communal priority of the following instruction. Reception: R35 (14:1–19).

14:5 — Text: The exception for interpretation and its communal purpose remain explicit; the comparison does not turn into an absolute prohibition of tongues. Reception: R35 (14:1–19).

14:6 — Text: Paul places himself in the hypothetical arrival. Revelation, knowledge, prophecy and teaching are alternatives through which speech benefits the recipients. Reception: R35 (14:1–19).

14:7 — Text: Lifeless instruments still require distinctions in their sounds. Flute and lyre preserve the named instruments, illustrating recognition rather than mere loudness. Reception: R35 (14:1–19). Later reception: see the Bunyan passage note at 13:1; his application joins this verse with 13:1.

14:8 — Text: The trumpet illustration requires a recognizable signal for battle. Unclear describes the sound’s failure to communicate an instruction. Reception: R35 (14:1–19).

14:9 — Text: Tongue here is the organ through which the word is given. Speaking into the air carries the image of speech that reaches no understanding hearer. Reception: R35 (14:1–19).

14:10 — Text: Voices and voiceless preserve the wordplay in phōnōn/aphōnon. In context the concern is communicative significance, clarified by the following verse. Reception: R35 (14:1–19).

14:11 — Text: Barbaros is a foreign-language speaker in this mutual lack of comprehension, not a judgment that either person is cruel or uncivilized. Reception: R35 (14:1–19).

14:12 — Text: Spirits is the explicit plural pneumata; spiritual gifts or manifestations is an interpretive explanation, not an additional noun in the selected clause. Reception: R35 (14:1–19).

14:13 — Text: The tongue-speaker is the subject of both praying and interpreting. The command seeks interpretation instead of simply declaring all such speech worthless. Reception: R35 (14:1–19).

14:14 — Text: My spirit identifies the speaker’s spirit; spirit and mind remain distinct, without treating either as inherently evil. Reception: R35 (14:1–19).

14:15 — Text: Praying and singing each occur with spirit and with mind. Also preserves the combination, not a choice that eliminates either side. Reception: R35 (14:1–19).

14:16 — Text: Idiōtēs is someone without the relevant understanding or participation, rendered uninitiated; it is not a judgment of intellectual capacity. Reception: R35 (14:1–19).

14:17 — Text: Paul grants that the thanksgiving is good, yet distinguishes it from building up the other person. The absence of communal benefit is the issue stated. Reception: R35 (14:1–19).

14:18 — Text: This is an explicit first-person claim, unlike the conditional angelic tongues in 13:1. The selected text has God without my. Reception: R35 (14:1–19).

14:19 — Text: Five and ten thousand are deliberately contrasted quantities. In Church sets the context, and instructing others explains the preference for intelligible words. Reception: R35 (14:1–19).

14:20 — Text: Children and infants are used differently: immature thinking is rejected, while infancy concerning evil is urged. Mature supplies the positive intellectual contrast. Reception: R36 (14:20–33).

14:21 — Text: In the law is Paul’s own designation of the scriptural quotation and is retained without narrowing the term to the Torah alone. Reception: R36 (14:20–33).

14:22 — Text: Both contrasts are retained beside the following scenarios; the apparent tension is not removed by reversing the stated groups. Reception: R36 (14:20–33).

14:23 — Text: The entire Church speaking in tongues is hypothetical. The verdict of madness belongs to entering outsiders, not an inserted diagnosis by the narrator. Reception: R36 (14:20–33).

14:24 — Text: Exposed and examined are two actions affecting the entering person. By all is repeated, connecting intelligible prophecy with a shared encounter. Reception: R36 (14:20–33).

14:25 — Text: The hidden heart-things becoming manifest leads to prostration, worship and acknowledgment of God’s presence. Among you retains the plural community as the setting. Reception: R36 (14:20–33).

14:26 — Text: The repeated has and the selected order revelation before tongue are retained. Reception: R36 (14:20–33).

14:27 — Text: Two or at most three sets a limit; each in turn specifies sequence. One interpreter is explicitly required and is distinct from the number of speakers. Reception: R36 (14:20–33).

14:28 — Text: Silence in Church is conditioned on the absence of an interpreter. Speaking to oneself and God is still stated, preserving the distinction between private and public address. Reception: R36 (14:20–33).

14:29 — Text: The others is not narrowed to either prophets alone or every listener by an inserted noun. Reception: R36 (14:20–33).

14:30 — Text: Revelation to another seated participant occasions the first speaker’s silence. The instruction is about orderly turn-taking, not an assertion that the first revelation was false. Reception: R36 (14:20–33).

14:31 — Text: One by one qualifies all may prophesy. The paired purposes, all learning and all receiving encouragement, explain the regulated sequence. Reception: R36 (14:20–33).

14:32 — Text: Prophets’ spirits preserves the plural and the stated self-regulation; it is not rewritten as a claim that God is subject to human authority. Reception: R36 (14:20–33).

14:33 — Text: The parenthesis and the attachment of as in all the Churches follow the accessed source’s punctuation, concluding the preceding instruction. Other punctuation can attach that phrase to 14:34; it is not silently adopted here. Reception: R36 (14:20–33).

14:34 — Text: This verse and 14:35 are present here in the selected main text, without double brackets or relocation. No your is added before women. Its relation to women’s prayer and prophecy in 11:5 and the kind of speech restricted require interpretation; the wording is not softened by inserting disruptive. The law reference is not assigned an unverified exact citation. Variant [SBL-1COR-APP 14:34]: The apparatus records your before women as an RP addition. The selected main text retains verses 34–35 here without brackets. Reception: R37 (14:34–40).

14:35 — Text: Their own husbands is explicit in this instruction. The verse does not supply a separate rule for every unmarried woman’s circumstances. Reception: R37 (14:34–40).

14:36 — Text: The two questions deny that God’s word originates with or belongs exclusively to this community. You alone makes the rebuke of exceptionalism explicit. Reception: R37 (14:34–40).

14:37 — Text: The selected clause says is the Lord’s without an explicit commandment noun; the English preserves that shorter wording. Variant [SBL-1COR-APP 14:37]: The apparatus labels the selected is as Holmes; WH, Treg and NA28 have is a commandment, and RP has are commandments. Reception: R37 (14:34–40).

14:38 — Text: Agnoeitai is passive, is not recognized, corresponding to the person’s failure to recognize. The agent is unstated; the alternative imperative let him remain ignorant is not substituted. Variant [SBL-1COR-APP 14:38]: The apparatus gives the passive in WH and NA28, against an imperative in Treg and RP. Reception: R37 (14:34–40).

14:39 — Text: The positive desire for prophecy and negative prohibition on forbidding tongues are both retained, balancing the preceding detailed regulations. Reception: R37 (14:34–40).

14:40 — Text: Fittingly and according to order are distinct adverbial requirements. Everything gathers the practices discussed without supplying a complete later liturgical order. Reception: R37 (14:34–40).

Chapter 15 notes

15:1 — Text: Proclaimed, received and stand trace the message from Paul’s preaching to the recipients’ continuing position in it. Good news remains the repeated object. Reception: R38 (15:1–11).

15:2 — Text: The compressed Greek recalls in what word Paul proclaimed the message and conditions the statement on holding it fast. Being saved and the final unless clause are both retained. Reception: R38 (15:1–11).

15:3 — Text: Among the foremost things renders en prōtois, conveying priority without choosing an exclusively chronological sense. Reception: R38 (15:1–11).

15:4 — Text: Has been raised retains the perfect passive and its continuing result, beside the preceding died and was buried. Reception: R38 (15:1–11).

15:5 — Text: The twelve is the group’s stated designation; it is not replaced with an inferred headcount. Reception: R38 (15:1–11).

15:6 — Text: More than five hundred and at once are explicit. Until now is Paul’s temporal standpoint; fallen asleep distinguishes some who had died from those remaining alive. Reception: R38 (15:1–11).

15:7 — Text: James is named without an additional family title. Then all the apostles preserves the sequence without identifying this appearance with an unmentioned Gospel scene. Reception: R38 (15:1–11).

15:8 — Text: Ektrōma is an untimely birth, including miscarriage or abortion in ordinary usage; Paul’s harsh self-description is retained as a metaphor, not a claim about his actual birth. Reception: R38 (15:1–11).

15:9 — Text: Paul connects least and unworthy with his persecution of God’s Church. The explanation is his own retrospective judgment, not a denial that he is an apostle. Reception: R38 (15:1–11).

15:10 — Text: Paul’s labor and its attribution to God’s grace are both explicit; neither cancels the other by editorial paraphrase. Reception: R38 (15:1–11).

15:11 — Text: I or they distinguishes the proclaimers while this is how affirms the common message. The recipients’ belief answers that proclamation. Reception: R38 (15:1–11).

15:12 — Text: Some among you limits the reported denial. The question exposes its tension with proclaiming Christ as raised from the dead. Reception: R39 (15:11–28).

15:13 — Text: The denial of resurrection is a premise Paul is testing, not his conclusion. Neither has Christ been raised states the consequence he rejects. Reception: R39 (15:11–28).

15:14 — Text: Empty is repeated for proclamation and faith. The selected your faith distinguishes the recipients from the our proclamation of the apostolic witnesses. Variant [SBL-1COR-APP 15:14]: The apparatus assigns your faith to Treg, NA28 and RP, and our faith to WH. Reception: R39 (15:11–28).

15:15 — Text: Against God preserves kata tou theou in the hypothetical false testimony; the negative conclusion remains conditional, not Paul’s asserted belief. Reception: R39 (15:11–28).

15:16 — Text: This repeats the inference of 15:13 to prepare further consequences. The general claim about the dead and the particular claim about Christ remain linked. Reception: R39 (15:11–28).

15:17 — Text: Futile renders mataia, adding the consequence that the recipients remain in their sins if Christ has not been raised. The conditional governs both statements. Reception: R39 (15:11–28).

15:18 — Text: Then carries forward the rejected hypothesis. Fallen asleep in Christ identifies deceased believers whose loss would follow if resurrection were denied. Reception: R39 (15:11–28).

15:19 — Text: Alone is taken with this life in the resurrection argument. The Greek’s placement can also emphasize merely hoping; the adopted construction is not a denial of present hope. Reception: R39 (15:11–28).

15:20 — Text: But as it is reverses the preceding hypothetical denials. Firstfruits is a harvest image connecting Christ’s raising with those who have died. Reception: R39 (15:11–28).

15:21 — Text: Through a human being is repeated for death and resurrection. The named Adam and Christ in 15:22 explain the paired human agency. Reception: R39 (15:11–28).

15:22 — Text: Both all statements and the different in Adam/in Christ relations are retained. The verse is not expanded into a settled account of the final destiny of every individual. Reception: R39 (15:11–28).

15:23 — Text: Each in his own order introduces sequence: Christ first, then those belonging to Him at His coming. No further group or interval is inserted. Reception: R39 (15:11–28).

15:24 — Text: God the Father renders the coordinated God and Father designation. The three defeated powers and the handing over remain distinct. Reception: R39 (15:11–28).

15:25 — Text: The unexpressed subject of puts can be understood as God or as the reigning Christ; the pronoun construction is retained without inserting a new name. Reception: R39 (15:11–28).

15:26 — Text: Death is expressly the last enemy. Brought to nothing continues the katargeō vocabulary of 15:24 rather than supplying annihilation as a separate doctrinal formula. Reception: R39 (15:11–28).

15:27 — Text: The qualification excludes God, the One subjecting, from the all things subjected to Christ. The repeated subjection language remains visible. Reception: R39 (15:11–28).

15:28 — Text: The Son’s subjection and God’s all in all are explicit. Later Christological interpretations belong in attributed reception and do not replace this sentence’s wording. Reception: R39 (15:11–28).

15:29 — Text: For the dead preserves hyper tōn nekrōn; the selected second clause says for them. The practice, its participants, and Paul’s degree of endorsement are not explained here, so no reconstructed rite or different object is inserted. Variant [SBL-1COR-APP 15:29]: The apparatus gives for them in WH, Treg and NA28, and for the dead in RP. Reception: R40 (15:29–34).

15:30 — Text: We also shifts attention from the preceding baptism question to the apostolic exposure to danger. Every hour emphasizes its continuing character. Reception: R40 (15:29–34).

15:31 — Text: Nē introduces the oath-like affirmation. Your boasting is taken as Paul’s boasting concerning the recipients, in light of which I have; the relationship is compressed in Greek. Variant [SBL-1COR-APP 15:31]: The apparatus assigns the wording without brothers to RP; WH, Treg and NA28 include it. Reception: R40 (15:29–34).

15:32 — Text: Fought with beasts is retained without deciding whether Paul describes literal animals or violent opponents figuratively. In a human way can concern ordinary human motives or perspective; no historical arena episode is supplied. Reception: R40 (15:29–34).

15:33 — Text: The maxim is translated as it appears here; no named author is added without independent verification. Reception: R40 (15:29–34).

15:34 — Text: Sober up is the awakening image applied to right conduct. Some lack knowledge of God; the accusation is limited rather than assigned to every recipient. Reception: R40 (15:29–34).

15:35 — Text: Someone will say introduces an anticipated objection. How and what sort of body distinguish the possibility of resurrection from the manner of embodiment. Reception: R41 (15:35–46).

15:36 — Text: The sowing comparison answers the objector with the seed’s death before being made alive. The passive does not specify an independent power of the seed. Reception: R41 (15:35–46).

15:37 — Text: Bare grain contrasts with the body that will come to be. Wheat is an example, followed by other kinds; the transformation image preserves both difference and continuity. Reception: R41 (15:35–46).

15:38 — Text: God gives the body, and each seed receives its own. The divine will and the differentiated outcome are both explicit. Reception: R41 (15:35–46).

15:39 — Text: Human beings, animals, birds and fish illustrate diversity of flesh. The repeated another prevents one example from exhausting the meaning of body. Reception: R41 (15:35–46).

15:40 — Text: Heavenly and earthly bodies have different glory. Bodies remains explicit in both cases, avoiding an assumption that heavenly means without embodiment. Reception: R41 (15:35–46).

15:41 — Text: Sun, moon and stars extend the glory comparison; even star differs from star. The image illustrates diversity without naming ranks of resurrected people. Reception: R41 (15:35–46).

15:42 — Text: Corruption/incorruption preserves decay’s contrast with its absence. The body remains the subject supplied by the surrounding argument. Reception: R41 (15:35–46). Saints [CHR-1COR-41 §5]: Chrysostom takes sowing as bodily burial and distinguishes being raised by God from being produced by the earth.

15:43 — Text: Sowing and raising are repeated for two contrasts, dishonor/glory and weakness/power. The body discussed in 15:42–44 remains the understood subject. Reception: R41 (15:35–46).

15:44 — Text: Psychikon and pneumatikon describe two kinds of body; spiritual is not replaced with bodiless. The selected second sentence begins if, not an unqualified there is. Variant [SBL-1COR-APP 15:44]: The apparatus records if in WH, Treg and NA28, absent in RP. Reception: R41 (15:35–46). Saints [CHR-1COR-41 §5]: Chrysostom understands spiritual embodiment through the Spirit’s abiding presence and bodily transformation, not the elimination of the body.

15:45 — Text: Living soul retains psychē zōsa; life-giving spirit refers to the last Adam. The phrase is not silently equated with a separate named identification of the Holy Spirit. Reception: R41 (15:35–46). Saints [CHR-1COR-41 §6]: Chrysostom observes that the Adam clause is written in Genesis, while the last-Adam clause expresses the fulfillment accomplished in Christ.

15:46 — Text: Not first and then state sequence between natural and spiritual. The contrast concerns their order, not the denial that either is a body. Reception: R41 (15:35–46).

15:47 — Text: The selected second clause has human being without an added the Lord. Made of dust preserves choikos, not merely mortal. Variant [SBL-1COR-APP 15:47]: The apparatus records the Lord as an RP addition before from heaven. Reception: R42 (15:47–58).

15:48 — Text: Each representative is connected with those sharing his condition: dust and heaven. The singular heavenly One is distinguished from the plural heavenly ones. Reception: R42 (15:47–58).

15:49 — Text: We will bear is the selected future phoresomen; the exhortation let us bear is not substituted. Variant [SBL-1COR-APP 15:49]: The apparatus assigns the future we will bear to NA28, against let us bear in WH, Treg and RP. Reception: R42 (15:47–58).

15:50 — Text: Flesh and blood stands within the argument for bodily transformation. It is not paraphrased as a denial of resurrection embodiment. Reception: R42 (15:47–58).

15:51 — Text: The selected sentence denies that all will sleep and affirms that all will change; the negatives and both occurrences of all remain explicit. Reception: R42 (15:47–58).

15:52 — Text: Instant, blink and last trumpet are three temporal descriptions. Raising the dead incorruptible and changing us remain two coordinated outcomes. Reception: R42 (15:47–58). Later reception [BUN-P1, river before the Celestial City, §390]: The guides invoke the last trumpet when explaining the pilgrims’ passage through death. Eschatological reuse within allegory.

15:53 — Text: This is repeated for the corruptible and mortal. Putting on is the clothing metaphor for incorruption and immortality, preserving the transformation of what is presently mortal. Reception: R42 (15:47–58). Saints [IREN-5.2 3]: Irenaeus presents the transformation of mortal, corruptible flesh as God’s gift, illustrated by grain’s renewal and Eucharistic nourishment.

15:54 — Text: When and then connect transformation with fulfillment of the written saying. The selected text includes both corruptible/incorruption and mortal/immortality before death’s defeat. Variant [SBL-1COR-APP 15:54]: The apparatus includes the corruptible / incorruption clause under Treg, NA28 and RP, against its omission in WH. Reception: R42 (15:47–58).

15:55 — Text: The selected text names death twice and places victory before sting; Hades is not inserted into the second address. Variant [SBL-1COR-APP 15:55]: The apparatus gives death twice, with victory before sting, in WH, Treg and NA28. RP has death / sting followed by Hades / victory. Reception: R42 (15:47–58).

15:56 — Text: Sin is identified as death’s sting, and law as sin’s power. The two relations remain distinct rather than being collapsed into a claim that law is itself sin. Reception: R42 (15:47–58).

15:57 — Text: God gives the victory through Jesus Christ. The thanksgiving retains both the divine giver and the mediating Lord rather than attributing victory to human resolve alone. Reception: R42 (15:47–58).

15:58 — Text: Therefore joins practical steadfastness to the resurrection argument. Labor not being empty answers the earlier hypothetical empty proclamation and faith. Reception: R42 (15:47–58).

Chapter 16 notes

16:1 — Text: Collection names the practical provision for the saints. The direction already given to Galatia’s Churches is the stated model for Corinth. Reception: R43 (16:1–9).

16:2 — Text: With himself preserves par’ heautō; the verse does not explicitly name a public treasury or a precise savings location. The amount follows actual prosperity, not an inserted fixed percentage. Reception: R43 (16:1–9).

16:3 — Text: The selected punctuation attaches by letters to the approval clause. It can also be taken with Paul’s sending; the writer of the letters is not explicitly identified. Gracious gift renders charis in the collection setting. Reception: R43 (16:1–9).

16:4 — Text: Paul’s participation is conditional on its being fitting. They will go with me retains the approved representatives rather than replacing them with Paul alone. Reception: R43 (16:1–9).

16:5 — Text: Macedonia is repeated in the planned route and its explanation. The statement is Paul’s present travel intention and is not harmonized with another letter’s later account. Reception: R43 (16:1–9).

16:6 — Text: Perhaps qualifies the stay, and even introduces wintering as a possibility. Sending onward refers to their assistance without specifying an unstated destination. Reception: R43 (16:1–9).

16:7 — Text: Merely in passing contrasts with a longer stay. Hope and if the Lord permits retain the plan’s conditional character. Reception: R43 (16:1–9).

16:8 — Text: Ephesus and Pentecost give the declared place and endpoint. No absolute year or modern calendar date is supplied by the sentence. Reception: R43 (16:1–9).

16:9 — Text: The open door and opposition are simultaneous parts of Paul’s report; one is not removed to simplify the other. Reception: R43 (16:1–9).

16:10 — Text: Without fear is the condition Paul asks them to secure for Timothy. The reason is their shared work of the Lord, not an asserted personal weakness of Timothy. Reception: R44 (16:10–24).

16:11 — Text: With the brothers can attach to Timothy’s expected arrival or to Paul’s waiting; the compressed wording is retained. Reception: R44 (16:10–24).

16:12 — Text: His is supplied for the otherwise unexpressed possessor of wish, taking the reference as Apollos’s decision. An interpretation referring the wish to God is possible but is not installed as the main reading. Reception: R44 (16:10–24).

16:13 — Text: Be courageous renders andrizesthe, literally act as men, a conventional courage exhortation addressed to the community. Reception: R44 (16:10–24).

16:14 — Text: Everything among you gives love comprehensive scope in the community’s actions, recalling the priority established in chapter 13. Reception: R44 (16:10–24).

16:15 — Text: The household’s singular description shifts to its members’ plural service. The appeal continues with submit in 16:16. Reception: R44 (16:10–24).

16:16 — Text: Such people reaches back to the household’s service, then expands to everyone working together and laboring. Submission responds to that service rather than an invented office title. Reception: R44 (16:10–24).

16:17 — Text: What was lacking on your part can concern the recipients’ absence, not necessarily a moral deficiency; the replenishment is specified as refreshment in 16:18. Reception: R44 (16:10–24).

16:18 — Text: My spirit and yours are both refreshed. Recognize calls for acknowledgment of such people and their service, beyond merely identifying their names. Reception: R44 (16:10–24).

16:19 — Text: Prisca is the selected name form, also used in Romans 16:3; the same Aquila-associated woman is called Priscilla in Acts 18:2. The source forms remain distinct. The Church meets in their house, with both named hosts. Variant [SBL-1COR-APP 16:19]: The apparatus gives Prisca in WH, Treg and NA28, and Priscilla in RP. Reception: R44 (16:10–24).

16:20 — Text: All the brothers supply the first greeting; one another makes the holy kiss reciprocal. The text names the gesture without adding a fixed ceremonial procedure. Reception: R44 (16:10–24).

16:21 — Text: My own hand identifies the greeting as Paul’s personal inscription. It does not name a scribe for the preceding letter. Reception: R44 (16:10–24).

16:22 — Text: The selected first title is the Lord, without an added Jesus Christ. The final Greek transcription is Marana tha, an Aramaic invocation segmented as Our Lord, come; it is translated here rather than left unexplained. Variant [SBL-1COR-APP 16:22]: The apparatus records Jesus Christ after Lord as an RP addition. It assigns the segmentation Marana tha to NA28, against Maran atha in WH, Treg and RP. Reception: R44 (16:10–24).

16:23 — Text: The selected title has Jesus without an added Christ. Variant [SBL-1COR-APP 16:23]: The apparatus records Christ as an RP addition after Lord Jesus. Reception: R44 (16:10–24).

16:24 — Text: The selected running text ends here without an added Amen or a later subscription naming a place or messenger. Variant [SBL-1COR-APP 16:24]: The apparatus records Amen as an RP addition. Reception: R44 (16:10–24).

Christian reception: passage notes

John Chrysostom, Homilies on First Corinthians, in Nicene and Post-Nicene Fathers, First Series, volume 12, translated by Talbot W. Chambers and edited by Philip Schaff; English presentation revised for New Advent. The following are homiletic interpretations. Passage spans identify their relevant exposition; they do not certify every historical claim or incidental cross-reference in the online edition.

R01 — Chrysostom, Homily 1 on 1 Corinthians 1:1–3. Chrysostom reads the repeated calling and divine names as a correction of factional pride: the Church belongs to God, and its common Lord unites believers across places. He discusses more than one construction of the closing place phrase.

R02 — Chrysostom, Homily 2 on 1 Corinthians 1:4–9. Chrysostom treats thanksgiving for gifts as a gentle preparation for correction. Their enrichment comes from grace, and their calling into the Son’s fellowship redirects allegiance from human patrons to God’s faithfulness.

R03 — Chrysostom, Homily 3 on 1 Corinthians 1:10–17. Chrysostom follows Paul’s movement from appeal to rebuke, reading the baptism questions as a challenge to factional boasting. He distinguishes baptism’s divine efficacy from the human baptizer’s claim to honor.

R04 — Chrysostom, Homily 4 on 1 Corinthians 1:18–25. Chrysostom argues that the cross overcomes through what its opponents consider weakness. He explicitly treats God’s foolishness and weakness as their assessment of the cross, not actual defects in God.

R05 — Chrysostom, Homily 5 on 1 Corinthians 1:26–31. Chrysostom understands the insignificant people whom God chooses as displaying divine power and excluding self-congratulation. He takes being from God in Christ as a statement about faith and belonging, directing boasting toward the giver.

R06 — Chrysostom, Homily 6 on 1 Corinthians 2:1–5. Chrysostom reads Paul’s vulnerable, unadorned proclamation as displaying the Spirit’s power. The contrast concerns the ground of faith and the cross’s effectiveness, which he refuses to credit to impressive rhetoric.

R07 — Chrysostom, Homily 7 on 1 Corinthians 2:6–16. Chrysostom distinguishes divine wisdom from self-sufficient human reasoning. He considers the rulers’ ignorance and the Spirit’s disclosure of what exceeds unaided understanding; his treatment follows the whole argument rather than isolating the natural person as an unrelated topic.

R08 — Chrysostom, Homily 8 on 1 Corinthians 3:1–11. Chrysostom treats jealousy and party loyalty as evidence of immaturity. Planting, watering and building express ministerial service dependent on God’s gift, while the single foundation prevents teachers from becoming rival centers of allegiance.

R09 — Chrysostom, Homily 9 on 1 Corinthians 3:12–18. Chrysostom interprets the building materials in relation to conduct and the testing fire as judgment. His reading of being saved through fire involves preservation under punishment; it is an attributed interpretation, not a gloss inserted into Paul’s English.

R10 — Chrysostom, Homily 10 on 1 Corinthians 3:18–4:2. Chrysostom connects the rebuke of worldly wisdom with the prohibition on boasting in ministers. A faithful steward administers the master’s possessions and does not claim them as his own; spiritual gifts and material wealth become examples of entrusted goods.

R11 — Chrysostom, Homily 11 on 1 Corinthians 4:3–5. Chrysostom distinguishes self-examination and correction of acknowledged wrongs from presumptuous ranking of other people’s hidden lives. Paul’s clear conscience does not replace the Lord’s future judgment of purposes inaccessible to human observers.

R12 — Chrysostom, Homily 12 on 1 Corinthians 4:6–10. Chrysostom reads Paul’s use of himself and Apollos as a restrained way to rebuke party leaders. The questions about received gifts and the irony about already reigning expose pride beside the apostles’ suffering.

R13 — Chrysostom, Homily 13 on 1 Corinthians 4:10–16. Chrysostom presents the apostles’ hardships and nonretaliatory responses as marks of authentic ministry. Paul’s fatherhood expresses exceptional love and concern; the call to imitation invites conduct rather than competition for prestige.

R14 — Chrysostom, Homily 14 on 1 Corinthians 4:17–21. Chrysostom reads Timothy’s mission and Paul’s intended visit as pastoral correction of pride encouraged by the teacher’s absence. He contrasts demonstrable spiritual power with impressive talk and interprets the rod and gentleness as alternative corrective approaches.

R15 — Chrysostom, Homily 15 on 1 Corinthians 5:1–8. Chrysostom treats the reported offense as a wound affecting the whole community. Mourning and discipline answer its complacency, and the Passover and leaven figures extend the demand for communal purification into moral conduct.

R16 — Chrysostom, Homily 16 on 1 Corinthians 5:9–6:11. Chrysostom distinguishes discipline within the Christian community from withdrawal from everyone outside it. He then rebukes mutual litigation and fraud, recalling the recipients’ washing and sanctification as reasons for a changed life.

R17 — Chrysostom, Homily 17 on 1 Corinthians 6:12–14. Chrysostom applies the permission-and-profit contrast to appetite and self-mastery. He distinguishes the body’s belonging to the Lord from indulgence in food and connects the body’s future with God’s raising of the Lord.

R18 — Chrysostom, Homily 18 on 1 Corinthians 6:15–20. Chrysostom makes bodily membership in Christ and the indwelling Spirit central to the warning against sexual immorality. Being bought and belonging to God intensify the call to holiness without, in his explanation, abolishing free choice.

R19 — Chrysostom, Homily 19 on 1 Corinthians 7:1–40. Chrysostom discusses reciprocal marital duties, consent, mixed marriages, calling and continence. He presents undistracted devotion as the advantage of virginity while acknowledging permission to marry. At 7:36–40 he expressly treats the subject briefly and refers readers to his separate work on virginity; that work was not consulted here.

R20 — Chrysostom, Homily 20 on 1 Corinthians 8:1–13. Chrysostom reads the food dispute through love’s responsibility for another person’s conscience. Knowledge of an idol’s powerlessness does not excuse conduct that wounds a weak believer; he follows Paul’s argument to voluntary abstention for a brother’s sake.

R21 — Chrysostom, Homily 21 on 1 Corinthians 9:1–12. Chrysostom presents Paul’s refusal of material support as practical evidence for the self-restraint urged in chapter 8. Apostolic status, ordinary occupations and the law establish a right that Paul freely declines to use.

R22 — Chrysostom, Homily 22 on 1 Corinthians 9:13–23. Chrysostom preserves the legitimacy of support while praising Paul’s voluntary renunciation. His account of becoming like different hearers emphasizes accommodation aimed at their salvation, without treating Paul’s teaching as a changeable conviction.

R23 — Chrysostom, Homily 23 on 1 Corinthians 9:24–10:12. Chrysostom connects disciplined racing with the wilderness warnings. He reads the shared deliverances and subsequent punishments typologically: receiving divine benefits does not remove the need for watchfulness and self-restraint.

R24 — Chrysostom, Homily 24 on 1 Corinthians 10:13–24. Chrysostom joins assurance of God’s help with the command to flee idolatry. He interprets cup, bread and altar through real participation and uses the contrast of tables to warn against fellowship with demons and harm to one’s neighbor.

R25 — Chrysostom, Homily 25 on 1 Corinthians 10:25–11:1. Chrysostom distinguishes ordinary market food from intentional participation in idolatry. He explains abstention in the disclosed-sacrifice situation through regard for others, then reads imitation of Christ as active pursuit of the neighbor’s good.

R26 — Chrysostom, Homily 26 on 1 Corinthians 11:2–16. Chrysostom interprets the coverings and creation arguments within ordered relations of men and women. He acknowledges women who prophesied and also observes how 11:11–12 qualifies male superiority through mutual dependence and God’s agency.

R27 — Chrysostom, Homily 27 on 1 Corinthians 11:17–27. Chrysostom reads private feasting and the humiliation of the poor as offenses against the whole Church and the Lord’s common table. Remembrance of Christ’s death should therefore move participants toward shared provision and reverent participation.

R28 — Chrysostom, Homily 28 on 1 Corinthians 11:28–34. Chrysostom links self-examination with worthy participation and understands the Lord’s discipline as corrective. He returns to the meal’s social failure: waiting for one another answers the exclusion of the poor that occasioned the warning.

R29 — Chrysostom, Homily 29 on 1 Corinthians 12:1–11. Chrysostom acknowledges the difficulty of reconstructing the gifts described. He nevertheless stresses their common divine source and useful purpose, opposing the envy and pride that turn their differing distribution into rivalry.

R30 — Chrysostom, Homily 30 on 1 Corinthians 12:12–20. Chrysostom uses the body’s differentiated members to reassure people who feel inferior because of their gifts. Shared belonging, not identical function or rank, makes the body one; eliminating difference would destroy the comparison itself.

R31 — Chrysostom, Homily 31 on 1 Corinthians 12:21–26. Chrysostom turns from the weaker members’ dejection to the stronger members’ pride. The body’s interdependence requires equal care and shared grief or joy; apparent inferiority becomes a reason for additional honor.

R32 — Chrysostom, Homily 32 on 1 Corinthians 12:27–13:3. Chrysostom presents love as a way accessible to everyone, beyond the distribution of individual gifts. Extraordinary speech, knowledge, faith, generosity and bodily sacrifice bring no benefit without it; love also repairs the divisions produced by rivalry over gifts.

R33 — Chrysostom, Homily 33 on 1 Corinthians 13:4–8. Chrysostom develops love’s qualities as a connected moral portrait: patience restrains anger, kindness benefits the offender, and another person’s good becomes one’s own joy. He explains love’s unfailing character through its refusal to dissolve into hatred under suffering.

R34 — Chrysostom, Homily 34 on 1 Corinthians 13:8–13. Chrysostom contrasts incomplete present knowledge with future fulfillment. Love surpasses the temporary functions of gifts and, in his interpretation, becomes more intense when the things now believed and hoped for are present.

R35 — Chrysostom, Homily 35 on 1 Corinthians 14:1–19. Chrysostom subordinates the display of tongues to intelligibility and common benefit. Interpretable speech can instruct other hearers; the example of five intelligible words therefore expresses the governing concern for building up the Church.

R36 — Chrysostom, Homily 36 on 1 Corinthians 14:20–33. Chrysostom treats fascination with display as immaturity and reads the rules for tongues and prophecy as safeguards for understanding and peace. Prophets can yield to one another; inspiration does not require disorder.

R37 — Chrysostom, Homily 37 on 1 Corinthians 14:34–40. Chrysostom reads the women’s silence instruction within his account of disruptive speech in the assembly. He concludes that order, peace and love build up the community, while disorder undermines both spiritual and ordinary collective activity.

R38 — Chrysostom, Homily 38 on 1 Corinthians 15:1–11. Chrysostom follows the received proclamation through Christ’s death, burial and appearances. Paul’s self-abasement and acknowledgment of grace support the credibility and agreement of the apostolic witnesses rather than a rival proclamation.

R39 — Chrysostom, Homily 39 on 1 Corinthians 15:11–28. Chrysostom argues that denying the dead’s resurrection undermines the proclamation of Christ’s bodily rising. Firstfruits assures the corresponding harvest; he interprets the Son’s final subjection through concord with the Father, not rivalry between divine powers.

R40 — Chrysostom, Homily 40 on 1 Corinthians 15:29–34. Chrysostom relates baptism for the dead to the believer’s confession of bodily resurrection, rejecting the proxy practice he attributes to Marcionites. Apostolic danger and the call to sober conduct reinforce his argument for resurrection and future accountability.

R41 — Chrysostom, Homily 41 on 1 Corinthians 15:35–46. Chrysostom uses the seed and differing bodies to defend resurrection and differentiated glory. Sowing describes bodily burial; spiritual embodiment includes the Spirit’s abiding presence and bodily transformation. He distinguishes the written Genesis clause from the last-Adam fulfillment in Christ.

R42 — Chrysostom, Homily 42 on 1 Corinthians 15:47–58. Chrysostom insists that incorruption transforms the body rather than removes it. The clothing metaphor preserves bodily continuity while mortality disappears; victory over death grounds the concluding call to steadfast labor.

R43 — Chrysostom, Homily 43 on 1 Corinthians 16:1–9. Chrysostom treats the collection as practical care for the poor, with regular preparation and approved messengers. He reads Paul’s flexible travel plans as affection for Corinth and the open door at Ephesus as opportunity accompanied by opposition.

R44 — Chrysostom, Homily 44 on 1 Corinthians 16:10–24. Chrysostom interprets the final recommendations and greetings as active concern for ministers and communal affection. He reads Paul’s closing love as evidence that severe correction arose from pastoral care, not continuing hostility toward the recipients.

Sources and citation locations

SBL-1COR — Michael W. Holmes, ed., The Greek New Testament: SBL Edition; 1 Corinthians. All 437 source verses; complete chapter-by-chapter Greek–English review preserved, with source order and native reading coverage checked.

SBL-1COR-APP — SBLGNT electronic edition-comparison apparatus; 1 Corinthians. All 220 verse-entry locations in the electronic edition-comparison apparatus. The 50 selected observations reproduced above report that apparatus; they do not claim direct manuscript inspection.

SBL-REPO — Faithlife/SBLGNT publisher repository: version and licensing declaration. Readme: provenance, public version 1.2 and its release date stated above, CC BY 4.0 license, copyright 2010 Society of Biblical Literature and Logos Bible Software.

TH-MAL — Joseph H. Thayer, Greek-English Lexicon of the New Testament, entry malakos; Bible Hub reproduction. Only the reproduced Thayer entry read for the stated lexical note; surrounding modern topical commentary not used.

TH-ARS — Joseph H. Thayer, Greek-English Lexicon of the New Testament, entry arsenokoitēs; Bible Hub reproduction. Only the reproduced Thayer entry read for the stated lexical note; surrounding modern topical commentary not used.

TH-HYP — Joseph H. Thayer, Greek-English Lexicon of the New Testament, entry hyperakmos; Bible Hub reproduction. Only the reproduced Thayer entry read for the stated lexical note; surrounding modern topical commentary not used.

TH-GAM — Joseph H. Thayer, Greek-English Lexicon of the New Testament, entry gamizō; Bible Hub reproduction. Only the reproduced Thayer entry read for the stated lexical note; surrounding modern topical commentary not used. The gamizō entry appears under 1060a on the gameō page.

CLEM-1COR — Clement of Rome, Letter to the Corinthians; John Keith translation, Ante-Nicene Fathers 9 (1896). Letter to the Corinthians 37–38, 47 and 49: bodily interdependence, continence as gift, explicit recall of Paul’s factions, and love. The 7:7 note is a thematic parallel; the 1:12 note explicitly recalls Paul’s letter.

IREN-5.2 — Irenaeus, Against Heresies 5.2; Alexander Roberts and William Rambaut translation, Ante-Nicene Fathers 1 (1885). Against Heresies V.2.2 on 10:16 and V.2.3 on 15:53; explicit reuse in the argument for the flesh’s salvation and incorruption.

CHR-1COR-27 — John Chrysostom, Homily 27 on First Corinthians; Talbot W. Chambers translation, NPNF First Series 12 (1889). Sections 3–6 directly read; notes use sections 4–6 on 11:22–26.

CHR-1COR-32 — John Chrysostom, Homily 32 on First Corinthians; Talbot W. Chambers translation, NPNF First Series 12 (1889). Section 5 and sections 8–10 directly read for the two attributed notes.

CHR-1COR-33 — John Chrysostom, Homily 33 on First Corinthians; Talbot W. Chambers translation, NPNF First Series 12 (1889). Section 1 directly read on 13:4–5; note uses the pairing of patience and kindness.

CHR-1COR-41 — John Chrysostom, Homily 41 on First Corinthians; Talbot W. Chambers translation, NPNF First Series 12 (1889). Sections 5–6 directly read on 15:42–46; notes use 15:42, 44 and 45.

BUN-P1 — John Bunyan, The Pilgrim’s Progress, Part One, Project Gutenberg eBook 131. Talkative dialogue §§193, 196, 200; Evangelist before Vanity Fair §212; river before the Celestial City §390. Numbered divisions belong to this electronic presentation. Wording, rather than editorial cross-reference labels alone, establishes the cited reuse.

Review record

Running text: 437 verses retained, in 16 chapters. Textual notes: 437. Selected edition-comparison observations: 50. Principal reception: all 437 verses point to a precisely bounded Chrysostom passage note. Additional reception: Clement, Irenaeus and Bunyan at the locations identified above. Prisca and Cephas are retained as transmitted name forms; this preserves the source’s naming while noting cross-book identification.

Review date: Sep 11, 2026

Companion translation and editorial notes: Saints Translation: 1 Corinthians 1–16 [V1]