Is not arrogant or rude translates a single Greek verb that in 7.36 was translated “not behaving properly.” The kind of action that is referred to here is not superficial matters of etiquette, but behavior in a wide sense, as Revised Standard Version shows.

Does not insist on its own way is literally “does not seek its own.” In many languages an equivalent of “unselfish” will give a clear meaning. The meaning, though not the words, of Phil 2.4 is quite similar: “let each of you look not only to his own interests.”

Irritable: a related noun is translated “a sharp contention” in Acts 15.39. Another possible translation, then, is “love is not … easily angered and argumentative” or “People who love are not….”

Resentful is literally “keep a record of wrongs” (see Good News Bible). In the New Testament context Good News Bible‘s translation is a good model for other languages to use, unless a particular language has a single verb that equals this meaning. One may expand this: “keep a record of wrongs done by other 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 .

This verse begins as a contrast with verse 23, but is expanded for emphasis toward the end, and the expansion continues in verse 25. These two verses complete the contrast between speaking with tongues and prophecy, which has been announced in verse 22.

The words unbeliever or outsider are used in the opposite order from verse 23 probably for reasons of style. For the meaning of these two words, see the comments on verse 23.

The word translated convicted commonly refers to moral influence on someone’s conscience, rather than to persuasion by argument, as Good News Bible shows by adding “of his sin.” There is little difference in meaning between convicted and called to account. Good News Bible uses the words “convinced” and “judged.” Good News Bible adds “he hears” to make clear what is implicit: the unbeliever or outsider will be listening to the proclaiming of God’s message. What “he hears” will convict or judge him.

The clause he is called to account by all may also be rendered as “all the things that he hears will judge him.” Good News Bible‘s “by what they hear” and “by all they hear” translate the same Greek expression rendered by all twice in Revised Standard Version.

On Good News Bible‘s use of plural forms in this verse, see the introduction to this section. Good News Bible‘s “some” may be unnecessary if plural forms 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 .

Paul stresses his point by a further repetition of the content of verse 13, this time expressed in the same order. As usual, the passive verb are … raised implies that God is at work, as verse 15 has stated.

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 .

Paul now begins to develop the thought of the double nature of man before and after the resurrection. I tell you this, brethren (Good News Bible “What I mean”) introduces a teaching about the end of time (see also 7.29). Scholars disagree about the relationship between the two parts into which the rest of the verse is divided. Older commentators, and also Fee, generally believed that the two statements, flesh and blood cannot inherit the kingdom of God, and nor does the perishable inherit the imperishable, meant essentially the same. Some commentators, however, including Barrett, tend to believe that flesh and blood refers to the living, and the perishable refers to the dead, so that the two statements are not the same but complementary. Verses 51-52 certainly distinguish between those who will be alive at the time of judgment, and those who will have died. However, such a distinction is less clear in verse 53, where the language is similar to that of the present verse. It is difficult to be certain which commentators are right, since the only other places in Paul’s letters where flesh and blood is used are Gal 1.16, meaning “human beings,” and Eph 6.12, where it means human beings as contrasted with the supernatural powers of evil. Good News Bible‘s “and” before “what is mortal” suggests that the two statements are not equivalent.

Brethren refers to “fellow Christians.” In 1 Corinthians this word usually introduces a new paragraph or theme.

Inherit means “take possession of.”

Kingdom of God: see comments on 4.20.

Perishable: see comments on verse 42; Barrett has “corpses in decomposition,” following the second interpretation mentioned above.

The noun that is translated imperishable (Good News Bible “immortality”) is used in the New Testament only in this chapter and in 1 Tim 6.16. New Testament writers avoided the idea that human beings possessed eternal life in themselves, apart from God’s gift.

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, like the first part of verse 11, is stylistically heavy in the Greek, and its meaning is not entirely clear. Part of the reason may be that Paul is piling up words, including several repetitions, in order to emphasize his theme. Translators may need to simplify the structure of this verse.

As Paul’s argument develops, it becomes more and more difficult to understand we as referring to Paul alone. The meaning, at least from this point to the end of the chapter, appears to be “we spiritual people.” These are probably the same people as the “mature” of verse 6 and the “we” who have the “mind of Christ” in verse 16.

Revised Standard Version‘s this is a plural in Greek (New Revised Standard Version “these things”), which refers to the gifts that Paul has just mentioned. Good News Bible leaves the connection with verse 12 for the reader to understand. And at the beginning of the sentence really means “also,” showing that Paul is about to say something new; he is saying that we not only understand God’s gifts by means of his Spirit, but what is more, we speak about them. So the first sentence may be rendered as “So then, we do not speak about these gifts in words….”

The clause we impart this in words not … may be restructured as “when we speak, we do not use words….”

Words not taught by human wisdom is the most likely translation here. However, there is another possibility, which is different in grammar but similar in meaning: “not in learned words of human wisdom.”

The phrase taught by human wisdom will be difficult for some translators. Other ways of rendering this phrase are “that arise out of human wisdom” and “that come from human wisdom.”

After the clear statement of verse 12, there should be no need for a translator to repeat that the Spirit is God’s Spirit. This is shown not only by the capital S but by the context.

The end of this verse is literally “interpreting” or “comparing spiritual things with spiritual (things or people).” There are two problems here: The first one is the meaning of the verb. The second is whether the second “spiritual” refers to things or people.

The Greek verb sunkrinō is not used anywhere else in the New Testament except in 2 Cor 10.12, where it occurs twice and means “compare.” Revised Standard Version seems to follow its meaning in the Septuagint of Gen 40.8 and Dan 5.7, where it means “interpret.” This gives better sense in the immediate context here. Following we impart, though, the meaning “compare” may have been suggested by verse 11. Good News Bible has the rendering “explain.” In both places where Paul uses this verb, it is accompanied in the immediate context by another verb (here anakrinō in verses 14-15). Both verbs have the same root, krinō, which means “judge.” Here, as earlier in speaking about wisdom, Paul seems to be taking up a word that is used by his opponents in Corinth. He reuses it to express what he believes to be the true Christian message. There is a play on words here. How far it is possible to reproduce this play on words in translation depends on the words that are available to a translator in his or her language. It also depends on the meaning of the related word anakrinō in verses 14-15 (see the comments).

This leads to the second problem. If the verb sunkrinō is taken to mean “compare,” the end of the sentence may mean either (1) “comparing spiritual things with (other) spiritual things,” as in the second part of Revised Standard Version‘s footnote, or (2) “comparing spiritual things in spiritual (words),” “words” being borrowed from the first part of the sentence. Neither of these alternatives, especially the second, gives very clear sense; New Jerusalem Bible has “fitting spiritual language to spiritual things” but adds a note mentioning other possibilities.

It is more likely, then, that the verb means interpret. If this is the meaning, the translation possibilities are either (1) “interpreting spiritual things to spiritual people” or (2) “interpreting spiritual things in spiritual words,” as in the first part of Revised Standard Version‘s footnote. Against the second alternative, “spiritual words,” it may be said (a) that nowhere else does Paul speak of “spiritual words”; (b) that the immediate context (verse 15 and 3.1) mentions spiritual people. A majority of translations agree with the Good News Bible text. Jerusalem Bible follows a different Greek text that is supported by two important manuscripts and translates “we teach spiritual things spiritually.” The Bijbel in Gewone Taal (Bijbel in Gewone Taal), An American Translation, and Barclay agree with the Good News Bible footnote.

The term “spiritual people,” at least in English, can be easily misunderstood as the wrong kind of “boasting.” It is important, therefore, for a translator to discover the precise meaning of “spiritual,” and of the opposite term, which is so often translated “natural” (see the Revised Standard Version footnote). Good News Bible‘s translation of Jude 19 as “who are controlled by their natural desires, who do not have the Spirit” helps to make the meaning of “unspiritual” or “natural” clear. Paul and other New Testament writers were deeply influenced by Hebrew thought. So they did not make a sharp distinction between body, mind, and soul or spirit. The Hebrew word for “flesh” usually meant human nature with its weakness; the word for “soul” meant human nature with special reference to its inner life and vitality; and the word for “spirit” referred to the “breath of life,” which was not essentially part of man at all, but was breathed into him by God (Gen 2.7). However, here Paul is making a distinction between human beings who are governed by their own inner (sinful) nature, and those who are governed by the spirit of God. In this setting, Revised Standard Version‘s “unspiritual” and Good News Bible‘s “whoever does not have the Spirit” (verse 14; compare verse 12) are quite precise translations.

In some languages one cannot talk about “having the Spirit.” In cases like this a translator may say something like “who have the Spirit living in them.”

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 .

On the word brethren see the discussion in the introduction to this section. Paul does not specify here, as he did in 3.10-17, whether he is speaking to all the Corinthian Christians or only some of them. None of you may suggest the first.

Although all this clearly refers to something mentioned previously, commentators are not sure to what all this refers. Many translations and commentators think it refers to the figurative language about planting and building in 3.5-17. If so, Revised Standard Version and Good News Bible are right to translate applied (so Fee), though the Greek does not have this meaning elsewhere in the New Testament. In Philippians 3.21, the only other place in the New Testament where the active voice of the verb metaschēmatizō is used, it means “change (the form of)”; in 2 Corinthians 11.13-15 the middle voice is used with the meaning “disguise.” Barrett translates: “I have … made these things seem to apply to Apollos and myself…,” the thought being “In all that I have said up to now, it may seem that I have been talking only about Apollos and myself; but what I have said can be applied more widely, namely to you readers.” This would make good sense of the phrase for your benefit, which is emphatic in Greek because it comes at the end of a clause. Another suggested translation which is closer in meaning to Good News Bible is “I have applied these figures of speech (referring to those used in chapter 3) to myself and Apollos…” (so generally Fee). Good News Bible produces this same effect by putting the phrase at the beginning of the verse.

Good News Bible‘s rendering “using the two of us as an example” brings out the full meaning of a phrase which literally means “in (or, by) us.” The translation of “the two of us” does not add anything to the meaning, since the preceding words show that at this point Paul is speaking of Paul and Apollos alone.

Good News Bible‘s construction “… me, using” will be difficult to translate in many languages. In such cases one may begin a new sentence after “me”; for example, “… me. I have used….”

The next few words are so difficult to understand that some scholars have thought that they were not part of the original text. However, there is no manuscript evidence to back up their claim. These words are also not Paul’s normal style, but it seems likely that he is quoting a current saying, as Good News Bible indicates. The article in the Greek before the phrase “Not above (or, beyond) the things that are written” suggests that this phrase is such a quotation.

What is written renders a Greek phrase which may be translated literally as “the things that are written” (see 1.19). Paul may be thinking especially about parts of scripture he has already quoted in this letter. On the other hand he may be speaking generally, as Good News Bible‘s “the proper rules” suggests. Other possible translations are “I wanted you to learn from our example what the proverb, ‘Remain within the limits fixed by what is written,’ means” (Bible en français courant); “… what the principle, ‘Not beyond the measure which God has set,’ means” (Die Bibel im heutigen Deutsch); “the true meaning of ‘Nothing beyond what stands written’ ” (Revised English Bible); “the meaning of the saying, ‘Nothing beyond what is written’ ” (New Revised Standard Version; similarly New International Version, Fee). Others leave out any reference to what is written and say “Learn not to go beyond certain limits” (Parola Del Signore: La Bibbia in Lingua Corrente); “learn to ‘keep within the rules,’ as they say” (New English Bible); or more specifically, “Keep close to Scripture” (Translator’s New Testament).

The last part of the sentence none of you may be puffed up … may be linked either with the beginning of the verse (“I have applied this … so that no one may be puffed up”) or with the middle (“so that you may learn … [and] so that no one may be puffed up”). The middle section of this verse seems to be a general statement which the last part of the verse develops and applies to the readers. Revised Standard Version follows this ordering. Good News Bible, though, puts the phrase none of you may be puffed up into a separate sentence.

The Greek verb translated puffed up refers basically to pride. It may also be rendered as “proud,” “have a high heart (or, liver),” or “consider oneself to be important.” This verb is also used in verses 18-19; 5.2; 8.1; 13.5, but appears nowhere else in the New Testament except in Col 2.18. It seems to have been a special temptation of the Corinthians, rather like the “boasting” of 1.29, 31; 3.21; 4.7; 13.4. But in this verse it has the added element of self-deception (compare 3.18). Paul seems to be thinking at this point about two things: (1) the inflated idea which the Corinthian Christians, or some of them, had of themselves, and (2) their attachment to one leader over against another (so Barrett, Fee). The two matters were probably connected: people were proud of a party leader, and at the same time were proud of themselves. The language, though, is not clear at this point. In translation it is probably best to concentrate on (2), which fits the immediate context more closely. Parola Del Signore: La Bibbia in Lingua Corrente has “Do not become enthusiastic about one person by undervaluing another”; Bible en français courant “None of you must become proud by taking sides for one man against another.” There have been attempts to combine (1) and (2) in translation, but these have been usually clumsy; for example, “puffed up with rivalry” (Moffatt). The meaning in this verse is not simply that the Corinthian Christians value one leader more than another, but that they praise one leader in order to attack another.

The Greek for none of you and another is literally “the one” and “the other,” but this does not mean that only two people are involved. It is referring to all those in the Corinthian church who were guilty of pride.

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 .

Revised Standard Version reflects an emphasis in the Greek that is weaker in Good News Bible. The Greek is literally “brother against brother, and this before unbelievers.” “And this” could be translated as “and even more than that,” to bring out its full force. A similar phrase “and that even” is used at the end of verse 8. The phrase and that before unbelievers may be rendered as “and lets people who do not believe in Christ judge the case.”

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 .