In our general comment on verses 20-22 we stated that the first part of verse 22 is close in meaning to verse 21. Paul has already spoken of himself in 2.3 and 4.10 as being weak. Then in 8.7-13 he speaks of weak Christians who had come out of a pagan background. If the weak in this chapter are the group discussed in 8.7-13, it is correct to refer to them as “weak in faith” as Good News Bible does. Good News Bible also adds “like one of them,” to avoid the suggestion that Paul himself was “weak in faith.” In most languages the word weak will need to be modified in some way to show the kind of weakness about which Paul is speaking. If possible, the same word for weak should be used in both halves of the first sentence, even if this makes the translation more literal than Good News Bible.

Also in the first part of the verse, the word To will need to be expanded in translation; for example, “When I am among….” The phrase weak or “weak in faith” can be rendered more meaningfully as “people who do not believe in Jesus strongly” or “people whose faith in Jesus is weak.”

The second part of the verse sums up the thought of verses 20-22a.

Became and have become translate different tenses of the same verb, the first normally referring to a point in past time, and the second to a state continuing from the past into the present. The context, however, strongly suggests that the two tenses are used purely for variety, and no distinction between them is made in Good News Bible or New Jerusalem Bible.

The phrase by all means may be rendered as “by using every way that I possibly can.”

It should be noted that Paul does not use the word “as” (Good News Bible‘s “like”) in this verse as he did in verses 20 and 21. In this verse Paul means that he really has “become weak” (Good News Bible).

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 relation between these sentences and the context is uncertain. The simplest solution is that of Revised Standard Version and Barclay, which is to put these sentences in parentheses, thus allowing verse 29b to follow on naturally from verse 27. The difficulty is that Paul returns to the theme of verses 28-29a in verses 31-32. Other modern translations begin a new paragraph at verse 29b. The main theme in this passage is Christian freedom, which Paul discusses more thoroughly in chapter 9. In verses 28-29a, though, Paul is willing to allow a certain limitation in the use of Christian freedom.

Commentators discuss whether some one and the man who informed you refer to the same individual as the person designated by his conscience in 29a. Most probably they do, but some one is quite general and should not be made specific in translation.

Some manuscripts have the Greek word meaning “offered to idols” (Good News Bible), which Paul more commonly used and which has a bad meaning. However, the UBS Greek text has a neutral or positive word that means “offered to sacred beings” (see introduction to 8.1-13), and which major modern translations render “offered in sacrifice.” Paul uses the word that a pagan would naturally choose. If the context is not sufficiently clear, it may be necessary in some languages to be explicit and say “offered to idols as a sacrifice.”

The man who informed you and for conscience’ sake are closely connected in the Greek. It is possible without loss of meaning to translate “do not eat it, not because of your conscience, but because of the conscience of the other person who told you about the meat.” The word translated offered in sacrifice must refer to the killing of animals for sacrifice.

I mean his conscience, not yours may also be expanded to “I am speaking about his conscience, not yours.” Parola Del Signore: La Bibbia in Lingua Corrente restructures 28b and 29a as follows: “then for motive of conscience do not eat it because of the one who informed you; naturally I am speaking of his conscience, not yours.”

Note that do not eat it occurs at the beginning of verse 28b in the Greek, as in Good News Bible. It should be positioned wherever good style demands in the translator’s language.

For suggests a logical connection with something that proceeds, probably Paul’s main line of thought expressed in verse 27. However, Parola Del Signore: La Bibbia in Lingua Corrente, Revised English Bible, and Translator’s New Testament agree with Good News Bible that Paul is here quoting an objector. The weakness of this argument, though, is that Paul does not reply directly to the objection; nor does this interpretation make sense of the introductory For in the Greek. For this reason many translations, including Revised Standard Version, Die Bibel im heutigen Deutsch, New American Bible, New International Version, and New Jerusalem Bible, understand Paul to be speaking in his own name. This makes better sense, but translators must connect verse 29b with 27, not 29a. Revised Standard Version has done this.

Héring gives a good translation of 29b, although he connects it with verse 29a: “What is the use of my freedom being judged by someone else’s conscience?” One could also say “Why should someone else’s conscience limit my freedom to do something?”

Liberty: see 9.1, 19.

The end of this sentence is literally “by another conscience.” But in many languages, as in English, it is unnatural to speak of the conscience as if it were independent of the person to whom it belongs. So it is better to say something like Good News Bible‘s “by another person’s conscience” or “by what another person feels is right or wrong.”

As elsewhere, a rhetorical question is often equivalent to a strong statement, in this case a negative one. One may say “For my liberty should not be determined by another person’s conscience.”

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 .

That is why: God’s judgment (verse 29) can have physical consequences.

Many of you, literally “many among you,” means “many members of your community.” Many and some are different words in the Greek; some translations have “a number” for some. The difference in meaning between the two terms, though, is probably slight. The context, rather than the words themselves, suggests that more people at Corinth had been ill than had died.

The words translated “sick” (Good News Bible) and weak are also quite similar in meaning. Good News Bible appears to translate them in the opposite order than the Greek. Weak should be understood in a physical sense in this verse. “Sick” (Good News Bible) is a less common Greek term used in Mark 6.5, 13. Some languages such as Thai Common Language Version can use one strong word to approximate the meaning of the two Greek words.

As Revised Standard Version‘s footnote states, have died is literally “have fallen asleep.” New Testament writers tend to use this expression in speaking of the death of Christians. It no doubt reflects the Christian belief that death is not the end. There is simply no basis for Phillips‘ translation “many of you are spiritually asleep.” The word used here is used in the same sense in 15.6, 20; see especially 1 Thes 4.13-16, where “those who are asleep” (verse 13) and “the dead in Christ” (verse 16) are the same people. In most present-day situations it is better to use the common word for “die,” because euphemisms suggest old-fashioned church language rather than any difference of meaning.

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 .

It is difficult to say whether all things, which is repeated four times, refers in each case to the same things. It is necessary to examine each of these short clauses separately. In some languages it may be necessary to follow Good News Bible‘s example, where bears all things is rendered by “never gives up,” and the other instances of all things are reconstructed to “its … never fail” at the end of the verse.

Love bears all things: the Greek verb is related to the word for a roof. It may mean “supports or carries the universe,” but more probably Paul means here that love bears or endures all kinds of ill-treatment. Good News Bible expresses essentially the same meaning without the metaphor of “bearing.” Parola Del Signore: La Bibbia in Lingua Corrente has “excuses everything.”

Revised Standard Version‘s repetition of all things tends in English to give a wrong meaning when combined with the verbs believes, hopes, and endures. For example, believes all things describes a naive person rather than one who has strong faith. Barrett claims that believes all things means “never loses faith.” One may also say “never stops believing.”

Hopes all things: the word hope as Paul uses it has a main element of “confidence.” So one can render this phrase as “is always confident.” Some languages may need to state the goal of “confidence”: “… confident in God.”

Endures all things: endures has a similar meaning to bears in the first sentence. That is the reason why Good News Bible structures the verse the way it does. The first bear is given a more general sense.

An alternative translation model for this verse is:
• Love enables us to endure everything; it enables us in every circumstance to keep on believing, to keep our confidence in God, and to remain patient no matter what happens to us.

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 .

What then…? represents the same Greek phrase that is translated “What am I to do?” in verse 15. Most translations agree with Revised Standard Version and Good News Bible that the expression refers to action in verse 15, and to the course of the argument in verse 26. The reason for this is no doubt that verse 15b mentions something Paul will do, while in the present passage, verse 26b contains a brief description of the situation. Recommendations for action begin only at verse 27. However, An American Translation (“then what is the right course, brothers?”) and Traduction œcuménique de la Bible think that Paul refers to action here; similarly New Revised Standard Version “What should be done, then, my friends?” Such an interpretation is possible, since the general tone of the section is practical. Moffatt‘s translation “Very well then” leaves the matter open in both places.

Brethren refers to “fellow Christians,” not to actual family members.

Good News Bible adds the words “for worship” after come together (“meet”). Translators can also do this, as the rest of the verse and also verse 23 strongly suggest that Paul has a full church meeting in mind.

The hymn would probably be, not an Old Testament psalm, but a Christian hymn as in Eph 5.19. Has a hymn may be rendered as “sings a hymn.”

A lesson (Good News Bible‘s “teaching”) is rather awkward in English. Another possible translation is “something to teach” or “teaches something.” Paul does not mention Christian prophecy in this verse. This may indicate that the meanings of “prophecy” and “teaching” overlap. Prophecy in a Christian setting is inspired teaching.

A revelation: “from God” (Good News Bible) is implied. For the meaning of revelation, see the comments on 1 Cor. 14.6. There is no suggestion here of revelation at the end of time. In some languages it may be preferable to say “something to reveal from God” or “speaks a message that God has revealed.”

A tongue: see the comments on 1 Cor. 14.6. One may render this phrase as “speaks a message in strange sounds.”

An interpretation is really “an explanation” (Good News Bible). This clause may also be rendered as “can explain what is said in the strange sounds.”

Let all things be done for edification can be rendered as “you should do everything in order to help and build up the believers.”

Good News Bible‘s linking words “one person … another … and still another” probably bring out the meaning more clearly than Revised Standard Version‘s literal each one. However, throughout this passage (verses 23, 24, 26, 31) Paul insists strongly that all the Corinthian Christians have, or at least can and should have, spiritual gifts. The translation should therefore avoid giving the impression that if a Christian had one spiritual gift, he could not have other gifts.

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 .

Then (Good News Bible‘s “it would also mean”) draws a further consequence, not directly from verse 17 but from the basic statement of verse 16.

Those also who have fallen asleep in Christ: the metaphor of “sleep” will be unclear in many languages. Good News Bible‘s translation “the believers in Christ who have died” is much clearer.

Perished here is the opposite of “salvation.” If Christ has not risen from the dead, then the Christian who has died has not been saved, but is lost presumably separated from God.

Alternative translation models for this verse are:
• If Christ has not been raised, it would also mean that the believers in Christ who have died have already perished.

Or:
• If God has not raised Christ from death, it would also mean that the believers in Christ who have died are receiving punishment.

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 .

For appears to draw a conclusion from what precedes, but in fact this verse is largely a restatement of what has already been said.

And: the two halves of the verse also largely repeat one another. For this reason Good News Bible omits the and that is present in the Greek before this mortal (see comments on verse 50). The phrases this perishable nature and this mortal nature may be expressed in many languages as “For this nature of ours that will decay must be changed into a nature that will live for ever.”

Put on: the metaphor of “putting on” or “wearing” clothes is continued from verse 49. Good News Bible removes this figurative language. Revised English Bible and Barclay have “clothed,” which is clearer. Phillips somewhat intensifies the metaphor by translating “wrapped in.”

This perishable nature means “what is subject to decay,” perhaps implying “what is decaying” (see verses 42, 50, and 54, where the same or related terms are used).

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 .

This verse is exactly the same as Rom 1.7b.

In some languages this initial clause may be translated as a prayer, as in Die Bibel im heutigen Deutsch “We pray God … to give you grace and peace.”

The appositional construction God our Father is unnatural in many languages. Translators in such languages may say “God, who is our Father,” or even “God, who is like a Father to us.”

Grace in Greek is related to the word for “greeting” that was commonly used at the beginning of Greek letters. Peace was similarly used in Jewish letters. In the language of the early Christians, to pray that someone might receive Grace was more than an ordinary greeting. Grace, depending on the context, can have any one of three meanings: (a) God’s generosity in giving his love to people who do not deserve it, (b) the total sum of God’s gifts considered as a whole, or (c) individual gifts. In this verse, meaning (b) is the most likely. It is difficult, though, to express this wide meaning in common language translations (common language translations). Such words as the English “grace” have lost much of their meaning, not only among non-Christians but also in the churches. In languages where there has not been a long history of Bible translation, one may often combine the meanings (a) and (b) by saying “May God be kind and generous toward you,” “May God show his goodness,” or “May God give you what you need.” And peace for Christians, as in the Old Testament, was more than the absence of war or a peaceful feeling that an individual might have inside himself. Christians understood these terms as related to the nature of God. Grace and peace, therefore, overlap in meaning, both with one another and also with “righteousness,” which Good News Bible often translates as “being right with God.” Peace in the New Testament refers to a total state of well-being or good spiritual health that God gives to a person.

An alternative translation model for the first three verses is:
• 1 This letter is from Paul, whom God has called to be an apostle (or, chief messenger) of Jesus Christ. Sosthenes our fellow Christian also greets you.
2 I am writing to the group of people who worship God in the city of Corinth, to all those whom God has called to be his special people, who belong to him in union with Christ Jesus, together with all people everywhere in Corinth who worship our [exclusive] Lord Jesus Christ, who is both their Lord and our Lord.
3 We ask God our Father and the Lord Jesus Christ to give you grace and peace.

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 .