1 Corinthians 15-16

New English Translation

Footnotes

1. 1 Corinthians 15:1 tn Grk “Now I make known to you.”
2. 1 Corinthians 15:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
3. 1 Corinthians 15:3 tn Grk “among (the) first things.”
4. 1 Corinthians 15:4 tn Grk “he has been raised/is raised,” using a Greek tense that points to the present effect of the act of raising him. But in English idiom the temporal phrase “on the third day” requires a different translation of the verb.
5. 1 Corinthians 15:5 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211). Both the Aramaic name “Cephas” and the Greek name “Peter” are related to words in each language which mean “rock.”
6. 1 Corinthians 15:6 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
7. 1 Corinthians 15:6 tn Grk “most of whom remain until now.”
8. 1 Corinthians 15:6 tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “sleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term.
9. 1 Corinthians 15:8 sn One born at the wrong time. The Greek word used here (ἔκτρωμα, ektrōma) refers to a premature birth, a miscarriage, or an aborted child. Paul uses it as a powerful figure of the unexpected, abnormal nature of his apostolic call.
10. 1 Corinthians 15:12 tn Grk “that he has been raised from the dead.”
11. 1 Corinthians 15:18 tn See the note on the word “asleep” in 15:6. This term is also used in v. 20.
12. 1 Corinthians 15:21 tn Or “through a human being” (a reference to Adam).
13. 1 Corinthians 15:21 tn Or “through a human being” (a reference to Jesus Christ).
14. 1 Corinthians 15:23 tn Grk “then those who belong to Christ, at his coming.”
15. 1 Corinthians 15:24 tn This is a continuation of the previous sentence in the Greek text. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
16. 1 Corinthians 15:24 tn Grk “then the end” or “then (is) the end.” Paul explains how the “end” relates to resurrection in vv. 25-28.
17. 1 Corinthians 15:27 sn A quotation from Ps 8:6.
18. 1 Corinthians 15:29 sn Many suggestions have been offered for the puzzling expression baptized for the dead. There are up to 200 different explanations for the passage; a summary is given by K. C. Thompson, “I Corinthians 15, 29 and Baptism for the Dead,” Studia Evangelica 2.1 (TU 87), 647-59. The most likely interpretation is that some Corinthians had undergone baptism to bear witness to the faith of fellow believers who had died without experiencing that rite themselves. Paul’s reference to the practice here is neither a recommendation nor a condemnation. He simply uses it as evidence from the lives of the Corinthians themselves to bolster his larger argument, begun in 15:12, that resurrection from the dead is a present reality in Christ and a future reality for them. Whatever they may have proclaimed, the Corinthians’ actions demonstrated that they had hope for a bodily resurrection.
19. 1 Corinthians 15:31 tn Or, more literally, “I swear by the boasting in you.”
20. 1 Corinthians 15:31 tc ‡ Although the witnesses for the shorter reading (P⁴⁶ D F G Ψ 075 0243 1739 1881 M) are not as strong as for the addition of ἀδελφοί (adelphoi, “brothers”) at this juncture (א A B K P 33 81 104 365 1175 2464 lat sy co), it is difficult to find a reason why scribes would either intentionally or unintentionally drop the address here. Thus, the shorter reading is slightly preferred.
21. 1 Corinthians 15:32 sn An allusion to Isa 22:13; 56:12.
22. 1 Corinthians 15:33 sn A quotation from the poet Menander, Thais 218, which Paul uses in a proverbial sense.
23. 1 Corinthians 15:37 tn Grk “and what you sow, you do not sow the body that will be, but a bare seed.”
24. 1 Corinthians 15:39 tn Grk “all flesh is not the same flesh, but there is one (flesh) of people, but another flesh of animals and another flesh of birds and another of fish.”
25. 1 Corinthians 15:42 tn Grk “it is sown in corruption, it is raised in incorruption.” The “it” refers to the body, as v. 44 shows.
26. 1 Corinthians 15:45 tn Grk “living soul”; a quotation from Gen 2:7.
27. 1 Corinthians 15:49 tc ‡ A few significant witnesses have the future indicative φορέσομεν (phoresomen, “we will bear”; B I 6 630 1881 al sa) instead of the aorist subjunctive φορέσωμεν (phoresōmen, “let us bear”; P⁴⁶ א A C D F G Ψ 075 0243 33 1739 M latt bo). If the original reading is the future tense, then “we will bear” would be a guarantee that believers would be like Jesus (and unlike Adam) in the resurrection. If the aorist subjunctive is original, then “let us bear” would be a command to show forth the image of Jesus, i.e., to live as citizens of the kingdom that believers will one day inherit. The future indicative is not widespread geographically. At the same time, it fits the context well: Not only are there indicatives in this section (especially vv. 42-49), but the conjunction καί (kai) introducing the comparative καθώς (kathōs) seems best to connect to the preceding by furthering the same argument (what is, not what ought to be). For this reason, though, the future indicative could be a reading thus motivated by an early scribe. In light of the extremely weighty evidence for the aorist subjunctive, it is probably best to regard the aorist subjunctive as autographic. This connects well with v. 50, for there Paul makes a pronouncement that seems to presuppose some sort of exhortation. G. D. Fee (First Corinthians [NICNT], 795) argues for the originality of the subjunctive, stating that “it is nearly impossible to account for anyone’s having changed a clearly understandable future to the hortatory subjunctive so early and so often that it made its way into every textual history as the predominant reading.” The subjunctive makes a great deal of sense in view of the occasion of 1 Corinthians. Paul wrote to combat an over-realized eschatology in which some of the Corinthians evidently believed they were experiencing all the benefits of the resurrection body in the present, and thus that their behavior did not matter. If the subjunctive is the correct reading, it seems Paul makes two points: (1) that the resurrection is a bodily one, as distinct from an out-of-body experience, and (2) that one’s behavior in the interim does make a difference (see 15:32-34, 58).
28. 1 Corinthians 15:50 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
29. 1 Corinthians 15:51 tn Grk “Behold.”
30. 1 Corinthians 15:51 tc The manuscripts are grouped into four basic readings here: (1) א C 0243* 33 1739 have “we all will sleep, but we will not all be changed” (πάντες κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα); (2) P⁴⁶ A^c (F G) have “we will not all sleep, but we will not all be changed” (πάντες οὐ κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα); (3) D* lat Tert Ambst Spec read “we will all rise, but we will not all be changed.” (4) The wording πάντες οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα (“we will not all sleep, but we will all be changed”) is found in B D² Ψ 075 0243^c 1881 M sy co. How shall we interpret such data? In light of the fact that Paul and his generation did in fact die, early scribes may have felt some embarrassment over the bald statement, “We will not all sleep” (πάντες οὐ κοιμηθησόμεθα). This could account for the first variant. Although the second variant could be viewed as a conflation of (1) and (4) (so TCGNT 502; G. D. Fee, First Corinthians [NICNT], 796), it could also have arisen consciously, to guard against the notion that all whom Paul was addressing should regard themselves as true believers. The third variant, prominent in the Western witnesses, may have arisen to counter those who would deny the final resurrection (so TCGNT 502). In any event, since the fourth reading has the best credentials externally and best explains the rise of the others it should be adopted as the authentic wording here.tn See the note on the word “asleep” in 15:6.
31. 1 Corinthians 15:52 tn The Greek word ῥιπή (rhipē) refers to a very rapid movement (BDAG 906 s.v.). This has traditionally been translated as “twinkling,” which implies an exceedingly fast—almost instantaneous—movement of the eyes, but this could be confusing to the modern reader since twinkling in modern English often suggests a faint, flashing light. In conjunction with the genitive ὀφθαλμοῦ (ophthalmou, “of an eye”), “blinking” is the best English equivalent (see, e.g., L&N 16.5), although it does not convey the exact speed implicit in the Greek term.
32. 1 Corinthians 15:54 sn A quotation from Isa 25:8.
33. 1 Corinthians 15:55 sn A quotation from Hos 13:14.
34. 1 Corinthians 15:58 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
35. 1 Corinthians 16:1 tn Grk “as I directed the churches of Galatia, so also you yourselves do.”
36. 1 Corinthians 16:2 tn Grk “set aside, storing whatever he has been blessed with.”
37. 1 Corinthians 16:2 tn Grk “set aside, storing.” The participle θησαυρίζων (thēsaurizōn) indicates the purpose or result of setting aside the extra income.
38. 1 Corinthians 16:2 tn “To the extent that God has blessed you” translates an awkward expression, “whatever has been prospered [to you].” This verb has been translated as an active with “God” as subject, taking it as a divine passive.
39. 1 Corinthians 16:2 tn Grk “so that collections will not be taking place.”
40. 1 Corinthians 16:9 tn Grk “for a door has opened wide to me, great and effective.”
41. 1 Corinthians 16:11 tn Since Paul appears to expect specific delegates here and they were most likely men, the Greek word ἀδελφοί (adelphoi) here has not been translated as “brothers and sisters.”
42. 1 Corinthians 16:12 tn Grk “with the brothers.”
43. 1 Corinthians 16:12 tn Grk “it was simply not the will that he come now.”
44. 1 Corinthians 16:15 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
45. 1 Corinthians 16:15 tn Grk “firstfruits.”
46. 1 Corinthians 16:17 tn Or “they have made up for your absence” (BDAG 70 s.v. ἀναπληρόω 3).
47. 1 Corinthians 16:19 tn Grk “the churches of Asia”; in the NT “Asia” always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
48. 1 Corinthians 16:19 sn On Aquila and Prisca see also Acts 18:2, 18, 26; Rom 16:3-4; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. Paul uses the name Prisca, while the author of Acts uses the diminutive form of the name Priscilla.
49. 1 Corinthians 16:19 tc The plural form of this verb, ἀσπάζονται (aspazontai, “[they] greet”), is found in several good mss (B F G 075 0121 0243 33 1739 1881) as well as the Byzantine cursives. But the singular is read by an equally impressive group (א C D K P Ψ 104 2464). This part of the verse is lacking in codex A. Deciding on the basis of external evidence is quite difficult. Internally, however, the singular appears to have given rise to the plural: (1) The rest of the greetings in this verse are in the plural; this one was probably made plural by some scribes for purposes of assimilation; and, more significantly, (2) since both Aquila and Prisca are mentioned as the ones who send the greeting, the plural is more natural. The singular is, of course, not impossible Greek; indeed, a singular verb with a compound subject is used with some frequency in the NT (cf. Matt 13:55; Mark 8:27; 14:1; John 2:2; 3:22; 4:36, 53; Acts 5:29; 16:31; 1 Tim 6:4). This is especially common when “Jesus and his disciples” is the subject. What is significant is that when such a construction is found the emphasis is placed on the first-named person (in this case, Aquila). Normally when these two are mentioned in the NT, Priscilla is mentioned first (Acts 18:18, 26; Rom 16:3; 2 Tim 4:19). Only here and in Acts 18:2 (the first mention of them) is Aquila mentioned before Priscilla. Many suggest that Priscilla is listed first due to prominence. Though that is possible, both the mention of Aquila first here and the singular verb give him special prominence (cf. ExSyn 401-2). What such prominence means in each instance is difficult to assess. Nevertheless, here is a Pauline instance in which Aquila is given prominence. Too much can be made of the word order argument in either direction.
50. 1 Corinthians 16:20 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
51. 1 Corinthians 16:22 tn The Greek text has μαράνα θά (marana tha). These Aramaic words can also be read as maran atha, translated “Our Lord has come!”
52. 1 Corinthians 16:24 tc Although the majority of mss (א A C D Ψ 075 M lat bo) conclude this letter with ἀμήν (amēn, “amen”), such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Although far fewer witnesses lack the valedictory particle (B F 0121 0243 33 81 630 1739* 1881 sa), their collective testimony is difficult to explain if the omission is not authentic.