Commentators differ on whether Paul is being ironical or not in the first part of this verse. The word translated sensible here is the same as the word translated “wise” in 4.10. In 4.10 Paul is obviously ironical, even bitter. However, if the present passage is read by itself, there seems little or no indication of irony here. If this is so, verse 15a should be translated “by the way I speak, I am treating you as people who are in fact sensible” or “I am speaking to you because I know that you are sensible people.” In both Revised Standard Version and Good News Bible the present tense I speak is used. However, Paul is thinking of what he is about to say, and in some languages it may be necessary to make this clear by using a future tense. The Greek for sensible is an adjective used as a noun; men or “people” is implied, and women are not excluded.

In verse 15b for is implied, and yourselves is emphatic. The meaning is “don’t take my word for it, but come to your own conclusions.”

Quoted with permission from Ellingworth, Paul and Hatton, Howard A. A Handbook on Paul’s First Letter to the Corinthians, 2nd edition. (UBS Handbook Series). New York: UBS, 1985/1994. For this and other handbooks for translators see here .

The first part of this verse raises several related problems of (1) text, (2) grammar, and (3) meaning.

(1) The UBS Greek text, like most translations and commentaries, has literally “But this, instructing, I do not praise.” Other manuscripts have different texts, the most important being “But this I instruct, not praising.” The meaning is much the same.

(2) A more important problem is whether “this,” in the word-for-word translation just given, refers to preceding or following instructions. This Greek pronoun normally refers to what precedes, but there are exceptions. Revised Standard Version, Good News Bible, and most common language translations understand “this” to refer to what follows. Other translations take “this” to refer to what precedes; for example, Jerusalem Bible says “now that I am on the subject of instructions…”; New English Bible has “in giving you these injunctions…”; Traduction œcuménique de la Bible has “having dealt with this….” It is true that Paul uses a Greek conjunction that can imply a contrast with what precedes, but it can also indicate a transition from one thought to another. Some say that the following instructions is unlikely to be the correct translation, since Paul does not give any specific instruction until verse 33, or at least until verse 28. This argument is weak, since the phrase “in the first place” in verse 18 seems to refer forward to chapters 12 and 14, and because deviations are typical of Paul’s writings.

(3) The word that Revised Standard Version and Good News Bible translate because may also mean “that,” so that the whole sentence would mean “In giving you these injunctions I must mention a practice that I cannot commend: your meetings tend to do more harm than good” (New English Bible).

It appears, then, that the more natural interpretation is to take “this” as referring forward, so it is good to add the words following instructions.

In some languages it may be necessary to make explicit that the instructions are from Paul, not from rules made by the Corinthians themselves. One can say “As I give these following instructions to you, however, I do not….”

On Good News Bible‘s “for worship,” see introduction to 11.2-16.

Commend is the same verb as that used in 1 Cor. 11.2; see discussion there.

The phrases for the better and for the worse seem to refer to the effect or result of the Corinthians’ meetings.

Come together: Paul uses this verb in verses 18, 20, 33, 34 and in 14.23, 26 only.

Quoted with permission from Ellingworth, Paul and Hatton, Howard A. A Handbook on Paul’s First Letter to the Corinthians, 2nd edition. (UBS Handbook Series). New York: UBS, 1985/1994. For this and other handbooks for translators see here .

The course of Paul’s argument in verses 21-24 is less clear than it has been so far in this section. He weaves together two main ideas: (1) the different parts of the body are interdependent and should therefore not despise one another; (2) those parts of the body that might be considered inferior receive special treatment. Idea (1) is mainly expressed in verse 21.

Idea (2) occupies verses 22, 23, and most of verse 24, excluding God has so composed the body, which prepares for the conclusion in verse 25a. This idea is both a development of idea (1) and also a preparation for the theme of mutual caring that is expressed in verse 25b and more fully in chapter 13.

In verse 21 the head is mentioned as one part of the body among others. A literal term for this body part, therefore, should be chosen here rather than some figurative expression meaning “chief” or “ruler.”

It is not certain which are the parts of the body which seem to be weaker. In any case the translator needs to use a general term for weaker that will be the opposite of physically “stronger.”

Seem may be translated “are thought of,” similarly to verse 23 where the same Greek word is rendered we think.

In verse 23 less honorable implies “worth less than other parts.” The Greek term means both “value” or “worth,” and also “honor.” It is perhaps “honor” that is in focus here. One can translate this phrase, then, as “those parts of the body that we consider to have little honor.” However, in many languages a rendering similar to that of Good News Bible will be adequate. In verse 23b the reference to unpresentable parts appears to be to the covering of sexual organs (see Gen 3.7, 10, 21). Good News Bible‘s rendering, “don’t look very nice,” does not reproduce the meaning of the Greek, which is concerned, not with beauty, but with decency. One could render this as “unpresentable” (New International Version), “less presentable” (New Jerusalem Bible), “should not be shown in public,” or even “less respectable” (Revised English Bible). Die Bibel im heutigen Deutsch translates “the parts which are considered unpresentable we clothe with particular care, and we do the same with those parts that cause offense.” Parola Del Signore: La Bibbia in Lingua Corrente combines both halves of the verse: “and the parts that we consider less noble and decent, we surround with greater care.”

Verse 24b marks the beginning of a greater transition, back from the theme of diversity (verses 12-21) to that of unity (verses 4-11), and indeed further back to the theme of divisions within the church at Corinth, mentioned in similar language in 1.10 and 11.18. The successive waves of Paul’s argument may be summed up as follows: (1) not disunity, but (2) unity; yet unity (3) not of uniformity, but (4) of mutual concern and love.

Inferior part (Good News Bible‘s “parts that need it”) may be expanded to “the parts that are lacking in honor” or “the parts that we feel do not have much value.”

Quoted with permission from Ellingworth, Paul and Hatton, Howard A. A Handbook on Paul’s First Letter to the Corinthians, 2nd edition. (UBS Handbook Series). New York: UBS, 1985/1994. For this and other handbooks for translators see here .

Therefore indicates that this verse is linked with the previous sentence. From one point of view, it gives an example of what verse 12 states generally. However, it is an example of particular importance to Paul in this chapter. Within the general contrast between ecstatic sounds and intelligible language, the theme of prayer is central to verses 13-17. For this reason Revised Standard Version, Good News Bible, and other translations begin a new paragraph here.

Tongue may be rendered as “strange sounds,” “unintelligible sounds,” or “ecstatic speech.”

Good News Bible explains simply the meaning of power to interpret. One may say “the ability to explain what these strange sounds mean.”

Quoted with permission from Ellingworth, Paul and Hatton, Howard A. A Handbook on Paul’s First Letter to the Corinthians, 2nd edition. (UBS Handbook Series). New York: UBS, 1985/1994. For this and other handbooks for translators see here .

He appeared is literally “he was seen,” a verb form often used in Greek when speaking of supernatural appearances. In some languages it is possible to render this verb as “let himself be seen” or “he showed himself to.”

Cephas: if translators have used “Peter” throughout 1 Corinthians (Good News Bible), they should use that name here also (see comments on 1.12).

To the twelve: in some languages, or for some groups of readers, it may be necessary to make it appear that the twelve were the original apostles. However, since Paul mentions in verse 7 a group of apostles that was probably larger than twelve, it seems best in translation to omit Good News Bible‘s “all” in the present verse.

Quoted with permission from Ellingworth, Paul and Hatton, Howard A. A Handbook on Paul’s First Letter to the Corinthians, 2nd edition. (UBS Handbook Series). New York: UBS, 1985/1994. For this and other handbooks for translators see here .

In this verse Paul makes a statement that can be applied equally to illustrations from the natural world and to that which they are chosen to illustrate, namely the resurrection.

The clause God gives it … may be expanded to “God gives that seed a body which he has chosen for it.”

He has chosen is literally “he wished.” The meaning is that God first decided which kind of organism was appropriate to each type of seed and then gave it to the seed in question. However, the two events “choosing” and “giving” are not sharply distinguished. So rather than raising questions about when God did the choosing or deciding, it is better to use a present tense for both verbs, as in Good News Bible. The language, and to some extent the thought, recalls 12.18.

The two halves of the verse are connected in Greek by and, but Good News Bible rightly omits this word, since the second statement contains little new information.

“He gives” in Good News Bible is implied, and so is the word “proper.” This latter word emphasizes the word own. The final clause can be also rendered as “he gives to each seed the body that is most suited to it.”

Quoted with permission from Ellingworth, Paul and Hatton, Howard A. A Handbook on Paul’s First Letter to the Corinthians, 2nd edition. (UBS Handbook Series). New York: UBS, 1985/1994. For this and other handbooks for translators see here .

King James Version places most of this verse and 16a in parentheses so that the main sentence reads “I beseech you, brethren … that ye submit yourselves….” This interpretation is the basis of Good News Bible and other common language translations, which begin verse 15 with the words that King James Version places in parentheses. They then place the words “I beg you, my brothers” at the end of this verse. The alternative is to take the opening words of verse 15 as an unfinished sentence, as “I have a request to make of you, my brothers” (New English Bible), continued in verse 16 with a direct imperative, “be subject to such men.” The difference in meaning between these two alternatives is slight. Revised English Bible has “One thing more, my friends. You know that the Stephanas family were the first converts in Achaia… 16 I urge you to accept the leadership of people like them….”

You know that the household of Stephanas: Good News Bible makes it clear that Stephanas is included in the household: “Stephanas and his family.” On Stephanas, see 1.16. The word translated household or “family” could mean either a house, as in 11.22, or the people who lived in it. This would generally be a family, but sometimes someone’s servants also lived in the house and were considered part of the household (see Phil 4.22).

The first converts: the Greek is literally “the first fruits.” The addition of the word “Christian” (Good News Bible) is helpful in translating this phrase.

Achaia was a province of the Roman empire (see also comment on 1 Cor. 16.5).

Devoted themselves: the Greek is literally “appointed themselves,” that is, they saw a need and took upon themselves the responsibility of meeting it.

Saints means “God’s people” (Good News Bible).

The clause devoted themselves to … of the saints may be rendered as “used all of their energies to work on behalf of God’s people.”

Quoted with permission from Ellingworth, Paul and Hatton, Howard A. A Handbook on Paul’s First Letter to the Corinthians, 2nd edition. (UBS Handbook Series). New York: UBS, 1985/1994. For this and other handbooks for translators see here .

The Greek text says literally, “Paul called apostle of Christ Jesus, through the will of God, and Sosthenes the brother.” The phrase “called apostle” does not mean that Paul was merely given the name “apostle” as Jesus gave the name “Peter” to Cephas. “Called apostle,” as many translations show, means “called to do the work of an apostle” or “called to be a messenger of Jesus Christ.” “Apostle” is related to a Greek verb meaning “send” and often means “someone sent as a messenger.” Jesus used it this way. Paul is called to follow Jesus, and he is also sent out as one of his messengers (compare Mark 3.14). Most English translations, like Good News Bible, keep the word “apostle” and explain it in a glossary or word list. Phillips (Phillips) translates it as “messenger,” but that term applies to anyone who brings the message, and not everyone who preached the Christian message was an “apostle.” Sosthenes, for example does not have this title. In certain languages apostle will be rendered as “chief messenger.”

The words by the will of God probably refer both to Paul’s calling and to his appointment as an apostle. Christ, though, was the one who appointed him directly. The work of God and that of Christ are closely connected, both here and in verse 2. Die Bibel im heutigen Deutsch combines the word “called” with the phrase “by the will of God” and translates this clause simply as “Paul, whom God called to be an apostle of Jesus Christ.” This clause may also be expressed as “Paul, whom God called to serve as (or, do the work of) a chief messenger of Jesus Christ….”

Called refers to one particular event in the past, so Good News Bible translates it as “was called,” not “has been called.” However, this past event is mentioned because it had consequences at the time when Paul wrote this letter. It is because Paul was once called, that he now has the authority of an apostle. Paul will have much more to say about this later (especially 1.10; 3.5; 4.1).

Translators in languages that seldom use or do not have a passive form of the verb may prefer to render the clause called by the will of God as “whom God decided to call….” Some languages can translate this phrase in an idiomatic way by saying “whom God set his heart to call.”

Brother in this verse, as often in the New Testament, refers to a male, but elsewhere in 1 Corinthians the word for “brothers” includes women too (see, for example, 1.10, where Good News Bible translates “my friends,” and New Revised Standard Version has “brothers and sisters”). Jews sometimes called one another “brothers” even when they were not of the same family (for example, 2 Maccabees 1.1). And early Christians often called one another “brother” even when they were of different nationality or race. However, the main meaning of brother in this verse is “fellow Christian.” It should be translated this way in languages where the word “brother” refers only to an actual family member. In certain languages, though, it can be translated in an idiomatic way as “elder,” or “younger,” or “elders and youngers” when it is plural. One may thus translate this phrase as “my fellow Christian, Sosthenes.”

Quoted with permission from Ellingworth, Paul and Hatton, Howard A. A Handbook on Paul’s First Letter to the Corinthians, 2nd edition. (UBS Handbook Series). New York: UBS, 1985/1994. For this and other handbooks for translators see here .