The function of the first Greek word (literally “And I”), which Revised Standard Version translates But I, has just been discussed. Good News Bible adds “As a matter of fact,” to emphasize Paul’s change of theme as well as the shift from “we” language to “I/you” language. Another way of rendering this is “As for me … I.” However, translators in some languages will put the equivalent of brethren at the beginning of the verse and say “My brothers (and sisters [New Revised Standard Version] or, fellow Christians), I….” This also gives emphasis to Paul’s change of theme.

Brethren: here Paul is addressing himself to all the Christians in Corinth, both male and female. In some languages one must say, for example, “my fellow Christians,” or even idiomatically “all my elders and youngers.” There is no “my” in the Greek; the word is added for reasons of English style, and this will be helpful in many other languages too.

Address (Good News Bible‘s “talk”) is the common Greek word translated “impart” or “proclaim” in 2.6 (see the comments). In both places Paul is speaking about his personal way of transmitting the Christian message.

It is often very difficult to translate comparisons, and the one in this verse, not address you as … but as …, presents difficulties. The text literally translated is “I could not talk to you as spiritual but as fleshly, as to children in Christ.” The main problem here is that of making the positive side of the comparison real. Good News Bible‘s “as though you belonged…” does not do this adequately. The meaning is more probably “I could not talk to you as I would talk to people who have the Spirit. Rather, I had to talk to you as people who really do belong to this world, as people who are like children in the Christian faith.”

Spiritual men (Good News Bible “people who have the Spirit”): see 2.13, 15. Another way to express this is “people who have God’s Spirit living in you.”

But indicates a strong contrast: “but rather” (New Revised Standard Version) or “instead.”

Translators are often tempted to see distinctions where none are intended in the text, and to define words more strictly than New Testament usage would allow. The single Greek word that Revised Standard Version translates men of the flesh illustrates these dangers. The Greek word in this verse is sarkinos; in verse 3 the corresponding word is sarkikos. In some contexts these are distinguished, sarkinos meaning “made of flesh,” as in 2 Cor 3.3, and sarkikos meaning “having the character of flesh,” as in 1 Cor 9.11. (See the comment on “flesh” in 1.26.) Sarkikos, therefore, more often has a bad meaning, referring to human beings in rebellion against God. However, in 1 Cor 3.1-4, most commentators and translators agree that there is no difference in meaning between these two words.

Paul’s language is flexible. On the one hand there are people described as “unspiritual” (2.14), as having “the spirit of the world” (2.12), as being “of the flesh” (3.1, 3), and as “behaving like ordinary people” (3.3) or like “children” (3.1). On the other hand there are those who are spiritual men (3.1; compare 2.11-14) and are therefore “spiritually mature” (2.6). The only important distinctions within each of these sets of terms is that some include a time element and others do not. In the present passage, especially verses 2 and 3, expressions of time are important.

In some languages it will be helpful to render the clause “you belonged to this world” (Good News Bible) as “you were people who were controlled by this world” or “you were people who were under the control of this world.”

Even in chapter 2 Paul does not rigidly separate different categories of people. Now in chapter 3 he is more directly concerned with the process of growth that leads to Christian maturity and a life that is entirely under the control of the Holy Spirit. This theme of Christian progress is implied in the reference to babes here, and in two different expressions that are translated “not ready” in verse 2. The last phrase in verse 1, therefore, modifies what Paul has said earlier, so that one might well translate it “as people who belong to this world, or at least are like children in the Christian faith.”

In Christ means “in the Christian faith” (Good News Bible), or one may say “like children in your understanding of the Christian faith,” or “… in your understanding of Christian teachings.” Drawing together our comments on other ways to translate the various parts of this verse, we may suggest the following as an alternative translation model:
• My fellow Christians (or, elders and youngers), I could not talk to you as I would talk to people who have God’s Spirit living in them. Rather, I had to talk to you as people who really do belong to this world, as people who are like children in your understanding of Christian teachings.

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 consists of three contrasts following the pattern “we-you,” “you-we.” The purpose of this arrangement is probably to emphasize the fact that the apostles, not the readers, are the main subject of this section. However, in some languages it may be better style to follow Good News Bible‘s example and make the third sentence follow the “we-you” pattern too.

For Christ’s sake may be restructured as “because we belong to Christ” or “because we believe in Christ.” The structure of the sentence suggests that there is little difference of meaning between for Christ’s sake and in Christ. Paul certainly did not mean to contrast them here.

The language of this verse has some new features. The word for wise has not been used before (see 10.15; 2 Cor 11.19). Its meaning is very similar to the term used in 1.19-20, but it is less common. Perhaps it was not used as a slogan in the disputes at Corinth. The words for in disrepute and held in honor are also new in this letter. In honor is equivalent in meaning to “become kings” in verse 8. In disrepute (Good News Bible‘s “despised”) means simply “not honored.” Revised English Bible‘s “in disgrace” is probably too strong for this context. These passive expressions may be rendered in the active voice; for example, “people honor you” and “people despise you.”

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 .

And marks the climax of the argument of verses 9-10. In some languages this word may be effectively kept in translation. Compare Mark 1.28, where the word And at the beginning of the sentence marks the climax or conclusion of a narrative. Another way of rendering this expression and the following clause is “At one time some of you were like this.”

The three following phrases are given emphasis in the Greek by the repetition of “but” (see King James Version). However, to repeat this word three times is not often natural in other languages. Revised Standard Version repeats you were and Good News Bible “you have been” to achieve a similar effect as that of the Greek text. These three clauses refer to different aspects, rather than successive stages, of what God has done for believers. A translation such as “you were purified, then dedicated, then put right with God” would be wrong.

You were washed is grammatically “you washed (yourself)” (similarly Moffatt), but the most likely meaning in this context is “you were washed” or “you have been washed.”

Good News Bible‘s translation “from sin” is implicit in the Greek, and the washed probably refers to baptism (compare Acts 22.16). New English Bible makes the reference to baptism clearer: “you have been through the purifying waters.” Revised English Bible is less clear, with “washed clean.”

You were sanctified (literally “made holy”) means “made to belong to” God or Christ; in other words, “God has claimed you for his own.” It could also be translated as “you have become God’s own people.”

You were justified: this is the only place in 1-2 Corinthians where Paul uses this verb with its full theological meaning (see comments on 1 Cor 4.4), though he uses it often in Romans and Galatians. The meaning is that of being acquitted or declared innocent by God, and so placed in a right relationship with him. Barclay has “you have entered into a new relationship with God.” Paul’s language, like that of this whole section, is legal, but the meaning of “justify” in nonfigurative language is close to that of “forgive.” Good News Bible‘s “put right with God” is a good translation in English.

In the name of the Lord Jesus Christ should not be understood as “on behalf of Jesus Christ.” It is rather “by the power of the Lord Jesus Christ” and fits in well with the following phrase, in the Spirit of our God.

In some languages, to speak of our God implies that one owns God. To avoid this problem a translator may say “the God whom we serve.”

An alternative translation model for the whole verse is:
• Some of you were like that. But the Lord Jesus Christ and the Spirit of our God have cleansed you from sin, dedicated you to God, and put you right with God.

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 is almost identical with that in 6.20; see the comments. The present context makes it likely that the passive expression You were bought implies not “God bought you” (Good News Bible) but “Christ bought you.” 1 Cor 6.20 and Rev 5.9 imply this interpretation too. There is no clear example in the New Testament of the Greek word for “buy” used figuratively with God as the subject. As in 6.20, the meaning here is “bought and paid for,” not “bought at a high price.”

Both the meaning and the translation of do not become slaves of men are clear, though it is less clear to what situation Paul is referring. Perhaps Paul is briefly recalling the party struggles and false teaching discussed in chapters 1 and 2. Bultmann, quoted by Barrett, paraphrases: “Do not make yourselves dependent on the value judgements of men.”

An alternative translation model for this verse is:
• God paid a price for you; so do not become the property (or, slave) of any one else.

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 .

Emphasis in this verse falls on the words to others and to you. Paul is not thinking objectively about who is or is not really an apostle, but about whether or not the Christians at Corinth have accepted him as an apostle. The contrast between others and you suggests that the others are outside the Christian community at Corinth, or at least outside the group to which Paul is writing. They are probably the same as those “who would examine” Paul in verse 3. The clause If to others I am not an apostle can be rendered as “Even if others do not recognize that I am an apostle” or “… do not recognize that I am a messenger from Jesus Christ.” At least I am to you may be phrased as “I am sure that you recognize that I am an apostle.”

The second part of verse 2, from for you are the seal …, can be analyzed grammatically in various ways. It is clear that seal or “proof” (Good News Bible) means evidence or confirmation that Paul is a real apostle. The problem arises with the last four words, literally “you are in the Lord,” which are the same as the end of verse 1. If they are understood here also as “through the Lord,” the meaning would be “you are my proof of my work as an apostle for the Lord.” Barclay translates “the fact that you are Christians is the seal that guarantees that I genuinely am an apostle.” Translations that follow the order of the Greek, such as Revised Standard Version, New International Version, and New Jerusalem Bible link in the Lord with apostleship; Revised English Bible has “in the Lord you are the very seal of my apostleship.” The parallel with verse 1 is an argument in favor of Revised Standard Version‘s rendering, but it is impossible for us to be certain. A possible rephrasing of this sentence is “The fact that you yourselves live in union with the Lord proves that I am an apostle.”

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 refers to Num 21.5-6; compare Psa 78.18.

The UBS Greek text has “Christ” instead of “the Lord,” as in Revised English Bible and the footnotes in Good News Bible and New Jerusalem Bible, as well as in King James Version. Many manuscripts have “the Lord.” Revised Standard Version and Good News Bible texts, and most translations, follow these manuscripts. Some translations such as Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente, Phillips, and Barclay interpret “the Lord” as “God.” Metzger comments that “the reading that best explains the origin of the other is Christon (Christ)”; compare verse 4. If translators choose the Lord as the text, there should be a footnote similar to the one in Revised Standard Version or Good News Bible, showing the other choice.

Commentators are uncertain as to the exact meaning of Paul’s references to tempting the Lord or putting him to the test. The verb put … to the test is not used in Num 21.5-6, but in Psa 78.18-19 it seems to mean “doing an experiment to see whether God would perform a miracle.” In the present verse Barclay probably brings out the full meaning in his translation, “nor must we try to see how far we can go with God and get away with it.” This can also be phrased as “nor must we try to see how much we can sin before God punishes us.”

And can be translated as “with the result that,” as in verse 8.

Serpents is literally “the serpents,” that is, the serpents in the story which Paul expects that his readers will know well. Modern readers may not know this story so well, so Revised Standard Version and Good News Bible omit “the.” See comments on 1 Cor. 10.1 concerning the use of the definite article with sea.

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 is one of the most difficult verses in the New Testament. The difficulties concern not only interpretation and background, but also text and translation.

Some ancient translations, but no Greek manuscript, replace the Greek word for “authority” by veil, understanding the veil as a symbol of authority (see Revised Standard Version footnote). There is no doubt that Paul wrote “authority” (Good News Bible). The difficulty is that there is no evidence outside this passage for using the veil as a symbol of authority. The context makes it clear that Paul intends some kind of connection between the head covering, authority, and angels, but what kind of connection is uncertain. Does he mean (1) that the veil is a sign that the woman is under authority, presumably the authority of her husband, as in Good News Bible and some other common language translations, or (2) that the veil is a sign that the woman herself has some kind of authority, as in Revised English Bible, “a woman must have the sign of her authority on her head…”? Against (2) we may argue that Paul has not talked about a woman’s authority before; however, he goes on to speak of men and women as dependent on one another in verses 11-12.

The problem is complicated because we do not know to what Paul is referring when he writes because of the angels, though the meaning of the words themselves seems quite clear.

If Paul is referring in the present verse to the woman’s own authority, because of the angels may imply “in order to protect herself from attacks of evil supernatural powers” or “so that she may have power over the evil spirits.” Barrett does not agree with this interpretation, and comments that “it might have been thought that women would be safest when thus engaged,” that is, when praying or prophesying. The most likely explanation is in two parts. (1) A woman must wear a head covering in order that she may cease to fulfill her natural function of reflecting the glory of man, and instead be free to pray or prophesy to the glory of God alone. (2) The head covering is the sign of the authority that God now gives to a woman in order that she may speak to God in prayer and declare his word in prophecy. “That is, her veil represents the new authority given to the woman under the new dispensation to do things that formerly had not been permitted” (Barrett). On the translation of angels see 4.9.

If this argument is correct, the following expanded translation may be proposed: “That is why a woman should wear on her head the sign that she is authorized to pray and declare God’s message, so that the angels may know that she has this authority.” Die Bibel im heutigen Deutsch is even clearer: “For this reason the woman must wear a scarf on her head as a sign of her authority, and thus satisfy the order over which the angels watch.”

That is why should refer back to verse 7b, and verses 8-9 should be placed in parentheses. Perhaps Paul thinks of the angels as watching to see that members of the Christian community (in this case women) behave properly.

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 forms an emphatic conclusion to the section, particularly to verses 4-10.

All these refers to the various gifts mentioned in verses 8-10.

The verb translated inspired, more literally “empowers” or “works in,” is related to the noun that is translated “working” in verses 6 and 10. So Good News Bible‘s “does” is probably clearer here.

One and the same Spirit is a literal translation of the Greek, which happens to be idiomatic in English. In other languages it may be necessary to use a more emphatic equivalent of the phrase translated the same Spirit in verses 4 and 8, or to say, for example, “All these are inspired by God’s Spirit alone” or “It is God’s Spirit alone who does all this.”

The verb translated apportions is related to the noun translated “varieties,” which in verses 4-6 referred to God’s activity in giving a variety of gifts. It might be well to follow Good News Bible‘s example and make “gifts” explicit in this verse.

To each one individually recalls the language of verse 7, “to each is given,” but is more emphatic, “to each individual.”

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 .