BHT with Full Translator’s Notes1 Corinthians 1 =
1
“To: God’s Assembly in Corinth”
1 From: Paul, summoned and commissioned+ as an apostle of Messiah Jesus by the will of God, and Sosthenes, our brother.
2 To: God’s assembly in Corinth—+those who have been set apart in union with Messiah Jesus, summoned to a holy life+—together with all those who call on the name of our Lord Jesus the Messiah everywhere—both their Lord and ours.
3 To all of+ ᵖyou+ grace,+ and peace, from God our Father and the Lord Jesus the Messiah.
“Faithful Is the God by Whom You Were Summoned”
4 I give thanks to my God constantly for you because of the gift of God that was given to you in union with Messiah Jesus, 5 that you were enriched in union with him in indeed+ every respect—in every kind of utterance+ and every kind of knowledge— 6 just as the truth of what we solemnly proclaimed about the Messiah+ was established beyond doubt+ while we were with you.+ 7 As a result, you are not lacking in any gracious gift of the Spirit as you eagerly wait for our Lord Jesus the Messiah+ to be revealed. 8 He+ will also continue to establish you in faith+ to the finish, so that you may be free from accusation in the Day of our Lord Jesus the Messiah.+ 9 Faithful+ is the God by whom you were summoned+ into fellowship with his Son,+ Jesus the Messiah, our Lord.
“Is the Messiah Divided?”
10 Now I appeal to you, brothers and sisters, by the name and authority+ of our Lord Jesus the Messiah: Come into agreement,+ all of you, and put an end to the divisions among you, and allow yourselves,+ moreover, to be restored to unity in the same humble attitude+ and in a common conviction.+ 11 I am saying this, my brothers and sisters, because+ of some troubling news I’ve received from some members of Chloe’s household, namely, that bitter arguments+ are breaking out among you.+ 12 Here’s what I mean: One person says,+ “As for me, I’m Paul’s disciple”;+ someone else, “I, however, follow Apollos”; another, “As for me, I am a disciple of Kefa, Peter+”; still another, “I, though, belong to+ the Messiah.” 13 Is the Messiah divided? Was it+ Paul who was crucified for you+? No!+ Or was it+ Paul’s name into which you were baptized?+ No! 14 I thank God that I baptized not a single+ one of you, except for Crispus and Gaius, 15 so that absolutely+ no one can claim that it was+ into my+ name that you were baptized. 16 (Oh yes,+ I did also baptize the household of Stephanus;+ beyond that, I don’t remember if I baptized anyone else.+) 17 The Messiah sent me not+ for the purpose of baptizing, you see, but to proclaim the gospel—not with wise, fine-sounding talk,+ lest the cross of the Messiah be robbed of its power. 18 Indeed, the message about the cross, in the eyes+ of those heading toward utter ruin,+ is nothing but+ sheer foolishness and nonsense. In the eyes of those heading toward salvation,+ however, from our standpoint, it is nothing short+ of the very power of God. 19 For it is written,
“I will thwart the so-called+ wisdom of the wise,
and the so-called understanding of the learned+ I will frustrate.”+
20 So where does this leave+ the wise man? Where does it leave+ the expert in the Torah? How impressive, really,+ is the brilliant debater of this age? God has shown that the world’s so-called wisdom is actually+ foolishness, hasn’t he?+ 21 Because God, according to his own plan and wisdom, you see, made it impossible+ for the world to know God+ through its own so-called+ wisdom,+ it was+ through a “foolish”+ message that he+ gladly chose to save those who put their faith in it.+ 22 For indeed Jews demand signs,+ and Gentiles+ look for wisdom.+ 23 We, however, proclaim the news+ of Messiah crucified—to Jews+ a stumbling block,+ a source of anger and offense,+ and to Gentiles, foolishness and nonsense,+ 24 but in the eyes of those whom God has summoned,+ both Jews and Gentiles,+ Messiah the power of God+ and the wisdom of God+. 25 For the seeming+ foolishness of God is far+ wiser than the so-called wisdom of mere+ men, and the seeming weakness of God is stronger than mere human strength.
26 For example, think about your own humble circumstances when God summoned you,+ brothers and sisters. Very few of you were wise or powerful by the world’s definition; very few of you were born into important and influential families.+ 27 The truth is, it is+ the things the world sees as foolish+ that God chooses+ for himself,+ to humiliate the wise; it is+ the things the world considers weak+ that God chooses for himself, to humiliate the things that are strong; 28 it is+ the things the world despises and sees as unimportant+ that God chooses for himself, the things regarded as worthless,+ in order to reduce to nothing the things that are prized,+ 29 so that no human being of any kind+ can have any grounds on which to exalt themselves+ in the presence of God. 30 It is+ because of what God has done,+ rather, that you are united with+ Messiah Jesus, who turned out to be+ for our sake+ wisdom from God,+ that is, righteousness*. + and separation to God as a special holy possession+ and paid release from slavery, 31 so that, as it is written:
“If+ someone speaks exaltingly+ of anything,
let it be solely in regard to this:+ What the LORD+ has done.+”+
+1:1Or called. Following L-N in translation here (see L-N, 33.314).+1:2In Greek, the grammar switches here from the singular (describing the assembly as a corporate entity) to the plural (describing those who make up the assembly).+1:2Lit summoned to be holy, or called/summoned to be saints. Cf 1 Th 4:7, 5:23; 2 Th 2:13.+1:3“All of” is drawn from the plural “you” here.+1:3Unless otherwise marked (through superscript—ˢyou), all second person pronouns are in the second person plural.+1:3χάρις καὶ εἰρήνη ( charis kai eirēnē) is in a split focal position (see BART Display), and thus commas and inversion have been used to give extra focus to this constituent.+1:5ἐν παντὶ ( en panti) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent.+1:5Or speech.+1:6Translating μαρτύριον ( marturion) here in a way similar to the translation at 2 Th 1:10 (see notes there).+1:6Cf 1 Th 1:5.+1:6Cf 1 Co 2:1-5; Th 1:5. Translating ἐν ὑμῖν ( en humin) in a way similar to 1 Th 1:5 (cf CJB, ISV, NCV, NLT, and TEV at 1 Th 1:5). Paul’s point here is similar to his statements in 1 Th 1:4-5.+1:7Translating the genitive as a subjective genitive. Cf ISV, NIV, TEV.+1:8Lit who.+1:8For the meaning of βεβαιόω ( bebaioō) here, see L-N, 31.91. Col 2:7 makes it clear what Paul means here.+1:8Cf Php 1:10; Col 1:22 Th 3:12, 5:23; Jud 24.+1:9Or trustworthy. Cf 1 Th 5:24; 2 Th 3:3. πιστὸς ( pistos) is in P2 (see BART Display and LDGNT), and therefore inversion has been used to give this element extra focus and stress. Cf ISV.+1:9Or called, or invited.+1:9Cf Rm 5:3, 8:17, 8:27-30; Ga 2:20-21, 3:26-29; Php 3:10, 3:21; Col 3:1-4.+1:10ME(H)/IT (see UBSHS [1 Co], 20).+1:10Lit speak the same thing. ME (see BDAG, 588, sv λέγω 1.a.α.; ESS [1 Co 1-9], 32; UBSHS [1 Co], 20). τὸ αὐτὸ ( to auto) is in P2 (see BART Display and LDGNT), and therefore this element within the ME has been italicized for extra focus and emphasis.+1:10The participle here has been interpreted as a permissive imperative. This is reflected in the translation (cf 2 Co 13:11).+1:10For the basis of this rendering of νοῦς ( nous), see BDAG, 680, sv 2.b. An attitude of humility is what Paul means here (cf Php 2).+1:10Lit be restored to order/unity in the same mind and in the same conviction.+1:11γάρ ( gar) here is signaling strength and support for what precedes.+1:11ἔριδες ( erides) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+1:11Lit for it was made clear to me concerning you, my brothers, by those of Chloe, that there are bitter arguments/quarrels among you. ME. The mismatch in languages here is obvious.+1:12Lit each of you says. In English, this type of statement is more clearly and naturally expressed by distributing the subject and grouping it with the claim. Cf CJB, NCV, NIV, NLT.+1:12Lit I am of Paul. ME (see UBSHS [1 Co], 21).The same grammatical form is used for the various persons in the sequence that follows.+1:12IT. See notes at Ga 1:18.+1:12Setting the stage in translation here for 1 Co 3:23 (see notes at 1 Co 3:22-23).+1:13Παῦλος ( Paulos) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+1:13Or on your behalf, or in your place.+1:13In Greek, questions that begin with μὴ ( mē) expect a negative answer (see Black, Grammar, 170; Mounce, Grammar, 296).+1:13εἰς τὸ ὄνομα Παύλου ( eis to onoma Paulou) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+1:13Cf Col 1:13.+1:14οὐδένα ὑμῶν ( oudena humōn) is in P2 (see BART Display and LDGNT), and therefore an indefinite article, adjective, and the negative particle have been used to give extra focus to this constituent.+1:15τις ( tis) is in P2 (see BART Display), and therefore an adverb has been used to give extra focus to this constituent.+1:15εἰς τὸ ἐμὸν ὄνομα ( eis to emon onoma) is in P2 (see BART Display), and thus a cleft-construction has been used to give extra focus to this constituent.+1:15ἐμὸν ( emon) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis.+1:16Cf CJB, NLT, TEV.+1:16τὸν Στεφανᾶ ( ton stephana) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis.+1:16τινα ἄλλον ( tina allon) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this constituent extra focus and emphasis.+1:17βαπτίζειν ( baptizein) and εὐαγγελίζεσθαι ( euangelizesthai) are in E-O, as part of a point-counterpoint series (see LDGNT), and therefore the negative particle has been placed immediately before the counterpoint to give extra focus to these elements.+1:17Lit not with wisdom of speech/word. ME (see BDAG, 599, sv λόγος 1.a.β.; notes at 1 Th 1:5).+1:18The datives in this verse have been interpreted as ethical datives. This is reflected in the translation. Cf 2 Co 2:14-16.+1:18The present participle of ἀπόλλυμι ( apollumi) here is pointing readers to the final fate of unbelievers (see notes at 2 Th 1:5; cf Php 1:28; 2 Th 2:10). Eternal ruin is meant (cf Jn 3:16; Rm 2:12; 2 Th 1:9, 2:10). Cf NAB, NEB, NJB, REB, TNT. Cf also UBSHS (1 Co), 28.+1:18μωρία ( mōria) is in P2 (see BART Display and LDGNT), and thus a downtoner and an adverb have been used to give extra focus to this constituent.+1:18Or deliverance. Maintaining consistency in the translation of the present participles in this verse (see preceding clause; cf translation and notes at 2 Th 1:5; Rm 2:1-11, 5:9-10, 8:23; Php 1:28; 2 Th 1:5-10). Cf NAB, NJB, REB, TNT.+1:18δύναμις θεοῦ ( dunamis theou) is in P2 (see BART Display and LDGNT), and thus an amplifier and emphatic adjective have been used to give extra focus to this constituent.+1:19IT. See BDAG, 934, sv σοφία 1; UBSHS [1 Co], 30, 31. This is referring to mere human wisdom, which God doesn’t in fact see as wise.+1:19Cf Mt 11:25.+1:19Is 29:14+1:20Lit where. EFE. Though intelligible to some degree, the intended effect and meaning of the rhetorical question here doesn’t transfer as naturally into English simply with “where” (cf UBSHS [1 Co], 31). The CJB, LB, NCV, and TEV are best here.+1:20Lit where. EFE. See previous note.+1:20Lit where. EFE. See previous two notes.+1:20IT. See note at “so-called” in v 19.+1:20Lit Did not God make foolish the wisdom of the world? ME (see UBSHS [1 Co], 31). Cf TEV. In Greek, questions that begin with οὐ ( ou) expect an affirmative answer (Black, Grammar, 170; Mounce, Grammar, 296). This has been made clear in the translation.+1:21Lit Since in the wisdom of God. ME (see ESS [1 Co 1-9], 52; UBSHS [1 Co], 32). Cf CJB, NLT, TEV.+1:21τὸν θεόν ( ton theon) is in an embedded DFE position (see BART Display), and has therefore been italicized for extra focus and emphasis.+1:21IT. See note at “so-called” in v 19.+1:21Cf Mt 11:25-28; Jn 1:18.+1:21διὰ τῆς μωρίας τοῦ κηρύγματος ( dia tēs mōrias tou kērugmatos) is in P2 (see BART Display), and thus a cleft-construction has been used to give extra focus to this constituent.+1:21IT. Cf TEV; UBSHS [1 Co], 32; v 1:18 above.+1:21Lit God. Since the situation and topic frame was rendered with an ME (see first note in v 21), a personal pronoun has been used here in translation.+1:21Or in him. The object of faith is implied contextually. Cf CJB.+1:22σημεῖα ( sēmeia) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+1:22Lit Greeks.+1:22σοφίαν ( sophian) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+1:23IT (see BSL, 1 Co 1:23, sv κηρύσσω).+1:23Cf Dt 32:21; Ps 118:22; Is 28:16; Ac 22:22; Rm 9:33, 10:19, 11:9; 1 Pe 2:6-8.+1:23Because of the importance of the “stumbling block” motif in NT teaching, especially with regard to the Jewish people (see, eg, Ps 118:22; Is 28:16; Rm 9:33, 11:9; 1 Pe 2:6-8), I thought it important to maintain the literal imagery here. I have clarified the meaning (see L-N, 25.181), though, with an appositional phrase.+1:23See previous note.+1:23Cf Ac 17:16-21.+1:24Or called, or invited.+1:24Lit Greeks.+1:24θεοῦ ( theou) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis.+1:24θεοῦ ( theou) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis.+1:25IT. See notes at 1:19; BDAG, 451, sv θεός 3.f.α.; UBSHS [1 Co], 35. Cf TEV.+1:25σοφώτερον τῶν ἀνθρώπων ( sophōteron tōn anthrōpōn) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent.+1:25IT. See note at Mt 19:26.+1:26Lit look at your calling. ME (see NET Bible Notes, 1 Co 1:26; UBSHS [1 Co], 37). Cf NET, TEV.+1:26Lit not many were wise according to the flesh, not many were powerful, not many were high-born. ME (see DBL Greek, #2302; L-N, 87.27; UBSHS [1 Co], 37). Cf NCV, NET, TEV.+1:27τὰ μωρὰ τοῦ κόσμου ( ta mōra tou kosmou) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+1:27Lit the foolish things of the world. ME Cf CJB, NLT, TEV.+1:27Or chose, or has chosen. The aorist has been interpreted as functioning gnomically in this context (note especially “all flesh” in the purpose clause of v 29, indicating a broader application than just to the Corinthians themselves). This is reflected in the translation. The same truth is reflected time and again throughout the OT and NT. Cf, eg, Dt 7:7-9; 1 Sm 16:1-12; 2 Sm 7:8; Am 7:14; Ac 4:13.+1:27Cf Dt 7:7-9; 1 Sm 16:1-12; 2 Sm 7:8; Am 7:14; Ac 4:13. “For himself” is drawn from the middle voice here.+1:27τὰ ἀσθενῆ τοῦ κόσμου ( ta asthenē tou kosmou) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+1:27Lit the weak things of the world. ME. Cf CJB, TEV.+1:28τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα ( ta agenē tou kosmou kai ta exouthenēmena) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+1:28Lit the insignificant things of the world and the despised things. ME. Cf NCV, TEV.+1:28Lit the things not being. ME (see ESS [1 Co 1-9], 65; UBSHS [1 Co], 39). Cf NLT, NCV, TEV.+1:28Lit the things being. ME. Cf CJB, NCV, NLT, TEV. Here, the opposite of “the things not being” is meant (see note earlier in this verse). τὰ ὄντα ( ta onta) is in P2 (see BART Display; note, though that the BART Display is marked for focal ambiguity), and has therefore been placed in clause-final for extra focus and stress.+1:29Lit all flesh, or any flesh, or any kind of flesh. Translated according to “Flesh” M, N (see FBT Chart). Cf translation and note at Ac 2:17.+1:29Lit so that no flesh may boast. ME (see notes at 2 Co 1:14).+1:30ἐξ αὐτοῦ ( ex autou) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent. δὲ ( de) has also been used as a spacer to the same end.+1:30Lit out of him, or from him, or because of him, or by him. ME. Cf NASB, NCV, NLT, REB, TEV, TNT. Cf Dt 7:7-9, 9:4-6; Jr 9:23-24; Rm 9:14-18; 1 Jn 4:19; v 31.+1:30Cf CJB, ISV, NLT, TEV.+1:30This may well be an allusion to the cornerstone motif (cf Ps 118:22; Mt 21:42-43; Mk 12:10-11; Ac 4:11). Cf παρὰ κυρίου ( para kuriou) in Mt 21:42 with ἐξ αὐτοῦ ( ex autou) and ἀπὸ θεοῦ ( apo theou) in this verse, and note how this element receives focal prominence here and in Mt 21:42. Cf also the TEV’s translation of γίνομαι at Mt 21:28.+1:30The dative here has been interpreted as a dative of advantage. This is reflected in the translation.+1:30ἀπὸ θεοῦ ( apo theou) is in a split focal position (see BART Display), and therefore italics have been used to give this element extra focus and emphasis. Cf Mt 6:33.+1:30“In this area, it closely approximates salvation” (\it BDAG, 247, sv δικαιοσύνη 2).+1:30Lit sanctification. ME/IT (see Timothy Miller, “Paul’s Priestly Mission and Salvation from the Coming Wrath: A Missiological Probe of Romans 15:16 and the Question of Divine Anger through the Worldview of Leviticus” [PhD diss., Columbia International University, 2024]).+1:31A condition is implied in the participle here (for more on implicit conditions in Greek, see Wallace, Grammar, 687-9). Cf NCV, NLT; NCV, NET, and TEV at Jr 9:24.+1:31Lit boasts. ME (see notes at 2 Co 1:14).+1:31ἐν κυρίῳ ( en kuriō) is in P2 (see BART Display and LDGNT), and thus a demonstrative pronoun, adverb, and colon have been used to give extra focus to this constituent.+1:31Following the MT in translation here. Cf NLT.+1:31Lit in the Lord. ME(OTB) (see UBSHS [1 Co], 42; cf, eg, Ps 77:11, 78:4, 106:2). Cf TEV. Ga 6:14 confirms that the TEV has rightly identified the intending meaning here. Cf Rm 1:16-17.+1:31Jr 9:24
=