1 Wakorintho 1

tafsiri 7 · soma katika mapokeo 12.

NCB · Biblia Mpya ya Maafikiano

¹Paul, a called apostle of Christ Jesus through the will of God, and Sosthenes the brother, ²to the assembly of God that is in Corinth, to those sanctified in Christ Jesus, called holy ones, with all those who call upon the name of our Lord Jesus Christ in every place, both theirs and ours: ³Grace to you and peace from God our Father and the Lord Jesus Christ. ⁴I always give thanks to my God concerning you for the grace of God that was given to you in Christ Jesus, ⁵that in everything you were enriched in him, in all speech and all knowledge— ⁶even as the testimony of Christ was confirmed in you— ⁷so that you fall short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ, ⁸who will also confirm you to the end, blameless in the day of our Lord Jesus Christ. ⁹God is faithful, through whom you were called into the fellowship of his Son, Jesus Christ our Lord. ¹⁰Now I appeal to you, brothers, through the name of our Lord Jesus Christ, that you all say the same thing, and that there be no divisions among you, but that you be united in the same mind and in the same judgment. ¹¹For it has been reported to me concerning you, my brothers, by Chloe’s people, that there are quarrels among you. ¹²Now I say this, that each of you says: “I, indeed, am of Paul,” and “I am of Apollos,” and “I am of Cephas,” and “I am of Christ.” ¹³Is Christ divided? Was Paul crucified for you? Or were you baptized into the name of Paul? ¹⁴I give thanks to God that I baptized no one of you except Crispus and Gaius, ¹⁵so that no one may say that you were baptized into my own name. ¹⁶And I also baptized the household of Stephanas; besides them, I do not know if I baptized anyone else. ¹⁷For Christ did not send me to baptize, but to preach the gospel; not in wisdom of speech, so that the cross of Christ might not be emptied. ¹⁸For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. ¹⁹For it is written: “I will destroy the wisdom of the wise, and the understanding of the understanding ones I will set aside.” ²⁰Where is the wise? Where is the scribe? Where is the debater of this age? Did not God make foolish the wisdom of this world? ²¹For since, in the wisdom of God, the world through its wisdom did not know God, God was pleased through the foolishness of the preaching to save those who believe. ²²Since Jews ask for signs and Greeks seek wisdom, ²³but we preach Christ crucified, to Jews a stumbling block and to Greeks foolishness, ²⁴but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. ²⁵Because the foolishness of God is wiser than men, and the weakness of God is stronger than men. ²⁶For consider your calling, brothers, that not many were wise according to the flesh, not many powerful, not many noble; ²⁷but God chose the foolish things of the world that he might put to shame the wise, and God chose the weak things of the world that he might put to shame the strong things, ²⁸and the base things of the world and the despised things God chose, and the things that are not, that he might bring to nothing the things that are, ²⁹so that no flesh might boast before God. ³⁰But from him you are in Christ Jesus, who became wisdom to us from God, and righteousness and sanctification and redemption, ³¹so that, just as it is written: “The one who boasts, let him boast in the Lord.”

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Mambo ambayo mapokeo yanakubaliana

Across all Christian traditions, believers universally affirm that the foolishness and weakness of the cross represent a divine wisdom that completely contradicts and overcomes worldly standards of philosophy and power. Broadly, there is also agreement that Paul's exhortation to unity strictly condemns partisan factions based on human leaders and mandates visible ecclesial unity, and that his mandate to preach Christ crucified requires homiletics to rely on the manifest power of the cross… Ingia ili usome makubaliano kamili →

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Paul's exhortation to unity strictly condemns partisan factions based on human leaders and mandates visible ecclesial unity. (9 affirm)
The mandate to preach Christ crucified requires that homiletics rely on the manifest power of the cross rather than persuasive human eloquence or philosophical rhetoric. (8 affirm)

Pale ambapo mapokeo yanatofautiana

The mandate that believers 'speak the same thing' requires the rejection of extra-biblical creeds in favor of strictly biblical vocabulary.
orthodox: DENY; restorationist: AFFIRM
Paul's statement that he was not sent to baptize demonstrates that water baptism is not a saving ordinance.
catholic: DENY; reformed: AFFIRM; baptist: AFFIRM; restorationist: DENY
Paul's relief that he baptized few believers reflects his desire to avoid personal factions, rather than serving as proof that baptism is unessential for salvation.
catholic: AFFIRM; anglican: AFFIRM; baptist: DENY; restorationist: AFFIRM
God's choice of the weak and foolish demonstrates that unconditional election purposefully bypasses human merit to eliminate all boasting.
lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; pentecostal: QUALIFY
Verse 30 indicates that Christ merits a justification that involves a genuine, interior sanctification and righteousness infused into the believer.
catholic: AFFIRM; orthodox: QUALIFY; anglican: DENY; lutheran: DENY; reformed: DENY; methodist: DENY
Believers possess no inherent righteousness; Christ Himself is made to be their objective, alien righteousness.
catholic: DENY; orthodox: QUALIFY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM
The distinct listing of 'righteousness' and 'sanctification' structurally separates the outward imputation of justification from the inward impartation of holiness.
catholic: DENY; orthodox: QUALIFY; anglican: AFFIRM; reformed: QUALIFY; methodist: AFFIRM

Jinsi kila mapokeo yanavyoisoma

Kila usomaji ulizalishwa kwa kujitegemea — hakuna mapokeo yanayoona majibu ya mengine.

Catholic

Paul addresses the Christian assembly at Corinth, urgently appealing for unity in the face of deep factionalism. The community has divided itself by claiming allegiance to specific human leaders—Paul, Apollos, Cephas, or Christ—treating the gospel like a philosophical school (vv. 10-12). To correct this, Paul strips away the pretensions of human eloquence and status, contrasting the wisdom of the world with the word of the cross (vv. 18-25). He reminds the Corinthians that their calling bypasses worldly nobility and power, demonstrating that salvation rests entirely on God's initiative so that no one may boast in the flesh (vv. 26-31). Reception: Catholic reception of this chapter emphasizes visible ecclesial unity, the objective efficacy of the sacraments, and the transformative nature of justification. Clement of Rome, in his 'First Epistle to the Corinthians', directly invokes verses 10-13 to rebuke subsequent generations in Corinth for repeating the sin of schism, establishing an early patristic insistence that the Church must remain visibly united under legitimate authority. Regarding Paul's statement that Christ did not send him to baptize (v. 17), Thomas Aquinas notes in the 'Summa Theologiae' that Paul was not devaluing the sacrament of baptism, but rather prioritizing his specific apostolic charism to preach while preventing the Corinthians from forming personality cults around their baptizers; Aquinas reinforces that Christ is the primary minister of the sacrament. The 'foolishness' of the cross (vv. 18-25) is foundational for both Eastern and Latin theology. John Chrysostom, in his 'Homilies on 1 Corinthians', emphasizes that divine power triumphed precisely where Greek philosophical rhetoric failed, proving that the cross is a divine mystery rather than a human construct. Furthermore, verse 30 is critical for Catholic soteriology. The Council of Trent, in its 'Decree on Justification', cites this verse to define Christ as the meritorious cause of justification, teaching that grace imparts a genuine, interior sanctification and righteousness to the believer, rejecting frameworks that restrict justification to a merely external imputation.

Eastern Orthodox

The apostle Paul writes to the Corinthian assembly to correct early schisms based on personality cults. He grounds their unity in the cross of Christ, contrasting the wisdom of the world with the saving foolishness of God's revelation in the crucified Messiah, noting that God deliberately called the socially insignificant to confound human pride. Reception: Eastern Orthodox reception of this chapter centers on the unity of the Church and the paradoxical nature of divine wisdom. John Chrysostom, in his Homilies on First Corinthians, highlights the early verses as a definitive condemnation of sectarianism, arguing that because Christ is indivisible, his body cannot be divided into factions based on human teachers. The 'word of the cross' and the 'foolishness of God' strongly inform the Orthodox apophatic tradition, which insists that God's truth continually transcends and confounds human philosophical categories. Vladimir Lossky points to this passage to illustrate how divine wisdom is experienced existentially rather than grasped rationally. Regarding the assertion that Christ is made wisdom, righteousness, sanctification, and redemption, the Orthodox tradition reads this not merely as an imputed legal status, but as the basis for participatory theosis, the means by which humanity objectively partakes in the divine life through union with Christ.

Oriental Orthodox

In his opening address to the Corinthian assembly, Paul confronts a community fractured by personality cults and competing allegiances. He urgently calls for unity, stripping away the prestige of human rhetoric and philosophical sophistication to center the community on the paradox of the crucifixion. Paul contrasts the 'foolishness' and 'weakness' of the cross with the world's demands for signs and wisdom, demonstrating that God deliberately subverts human status hierarchies. By choosing the lowly, the uneducated, and the marginalized to shame the powerful, God ensures that all boasting must be directed entirely toward the Lord, who alone is the source of the believer's wisdom, righteousness, and redemption. Reception: The Oriental Orthodox tradition receives this chapter as a foundational text for both its miaphysite Christology and its ascetic theology. The declaration that 'Christ is the power of God and the wisdom of God' (1 Corinthians 1:24) is central to the Christology of Cyril of Alexandria, who insists that this wisdom is not a grace given to a human subject, but the very identity of the one incarnate Word. Consequently, Paul's rhetorical question, 'Is Christ divided?' (1 Corinthians 1:13), is read not only ecclesiologically but Christologically: just as the Church must not be fractured, the incarnate Emmanuel cannot be divided into two natures after the union. Furthermore, the tradition's deep monastic roots find a charter in Paul's assertion that God chose the 'foolish' and 'weak' things of the world (1 Corinthians 1:27). Athanasius of Alexandria powerfully applies this to the desert ascetics, framing the unlettered simplicity of Antony the Great as the divine wisdom that shames the sophisticated but empty philosophy of the Greeks (1 Corinthians 1:20).

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WEB · World English Bible

¹Paul, called to be an apostle of Jesus Christ through the will of God, and our brother Sosthenes, ²to the assembly of God which is at Corinth—those who are sanctified in Christ Jesus, called saints, with all who call on the name of our Lord Jesus Christ in every place, both theirs and ours: ³Grace to you and peace from God our Father and the Lord Jesus Christ. ⁴I always thank my God concerning you for the grace of God which was given you in Christ Jesus, ⁵that in everything you were enriched in him, in all speech and all knowledge— ⁶even as the testimony of Christ was confirmed in you— ⁷so that you come behind in no gift, waiting for the revelation of our Lord Jesus Christ, ⁸who will also confirm you until the end, blameless in the day of our Lord Jesus Christ. ⁹God is faithful, through whom you were called into the fellowship of his Son, Jesus Christ our Lord. ¹⁰Now I beg you, brothers, through the name of our Lord, Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfected together in the same mind and in the same judgment. ¹¹For it has been reported to me concerning you, my brothers, by those who are from Chloe’s household, that there are contentions among you. ¹²Now I mean this, that each one of you says, “I follow Paul,” “I follow Apollos,” “I follow Cephas,” and, “I follow Christ.” ¹³Is Christ divided? Was Paul crucified for you? Or were you baptized into the name of Paul? ¹⁴I thank God that I baptized none of you except Crispus and Gaius, ¹⁵so that no one should say that I had baptized you into my own name. ¹⁶(I also baptized the household of Stephanas; besides them, I don’t know whether I baptized any other.) ¹⁷For Christ sent me not to baptize, but to preach the Good News—not in wisdom of words, so that the cross of Christ wouldn’t be made void. ¹⁸For the word of the cross is foolishness to those who are dying, but to us who are being saved it is the power of God. ¹⁹For it is written, “I will destroy the wisdom of the wise. I will bring the discernment of the discerning to nothing.” ²⁰Where is the wise? Where is the scribe? Where is the debater of this age? Hasn’t God made foolish the wisdom of this world? ²¹For seeing that in the wisdom of God, the world through its wisdom didn’t know God, it was God’s good pleasure through the foolishness of the preaching to save those who believe. ²²For Jews ask for signs, Greeks seek after wisdom, ²³but we preach Christ crucified, a stumbling block to Jews and foolishness to Greeks, ²⁴but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God; ²⁵because the foolishness of God is wiser than men, and the weakness of God is stronger than men. ²⁶For you see your calling, brothers, that not many are wise according to the flesh, not many mighty, and not many noble; ²⁷but God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world that he might put to shame the things that are strong. ²⁸God chose the lowly things of the world, and the things that are despised, and the things that don’t exist, that he might bring to nothing the things that exist, ²⁹that no flesh should boast before God. ³⁰Because of him, you are in Christ Jesus, who was made to us wisdom from God, and righteousness and sanctification, and redemption, ³¹that, as it is written, “He who boasts, let him boast in the Lord.”

KJV · King James Version

¹Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, ²Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: ³Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. ⁴I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; ⁵That in every thing ye are enriched by him, in all utterance, and in all knowledge; ⁶Even as the testimony of Christ was confirmed in you: ⁷So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: ⁸Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. ⁹God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. ¹⁰Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. ¹¹For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. ¹²Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. ¹³Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? ¹⁴I thank God that I baptized none of you, but Crispus and Gaius; ¹⁵Lest any should say that I had baptized in mine own name. ¹⁶And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. ¹⁷For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. ¹⁸For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. ¹⁹For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. ²⁰Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? ²¹For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. ²²For the Jews require a sign, and the Greeks seek after wisdom: ²³But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; ²⁴But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. ²⁵Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. ²⁶For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: ²⁷But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; ²⁸And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: ²⁹That no flesh should glory in his presence. ³⁰But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: ³¹That, according as it is written, He that glorieth, let him glory in the Lord.

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Tofauti zinazobadili maana (56)

v1 [grammatical]: differing prepositions and phrasing for 'the will of God' — “through the” (WEB, KJV, ASV, YLT, WEBSTER) vs “by God's” (DARBY) vs “by” (DRC)
v2 [stylistic]: archaic vs modern preposition — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “Unto” (KJV, ASV)
v2 [lexical]: differing translations of the Greek word for the congregation — “church” (KJV, ASV, WEBSTER, DRC) vs “assembly” (WEB, YLT, DARBY)
v2 [stylistic]: differing relative pronouns — “which” (WEB, KJV, ASV, DARBY, WEBSTER) vs “that” (YLT, DRC)
v3 [stylistic]: whether to supply the verb 'be' — “to” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “be unto” (KJV)
v4 [lexical]: phrasing of the expression of gratitude — “thank” (KJV, ASV, DARBY, WEBSTER) vs “give thanks to” (YLT, DRC) vs “always” (WEB)
v4 [grammatical]: differing prepositions for the relationship to Christ — “in” (WEB, ASV, YLT, DARBY, DRC) vs “by Jesus” (KJV, WEBSTER)
v5 [lexical]: differing translations of the word for speech or word — “utterance” (KJV, ASV, WEBSTER, DRC) vs “speech” (WEB) vs “discourse” (YLT) vs “word of doctrine” (DARBY)
v6 [grammatical]: differing verb tenses (aorist vs perfect) — “was” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “has been” (DARBY)
v7 [lexical]: differing translations of the term for a spiritual gift or grace — “no gift waiting for” (WEB, KJV, ASV, WEBSTER) vs “any” (YLT) vs “awaiting” (DARBY) vs “any grace” (DRC)
v7 [lexical]: differing terms for the revealing or return of Christ — “revelation” (WEB, ASV, YLT, DARBY) vs “coming” (KJV, WEBSTER) vs “manifestation” (DRC)
v8 [grammatical]: differing prepositions for the duration of time — “unto” (KJV, ASV, YLT, DRC) vs “to” (DARBY, WEBSTER) vs “until” (WEB)
v9 [grammatical]: differing prepositions expressing agency — “by” (KJV, DARBY, WEBSTER, DRC) vs “through” (WEB, ASV) vs “is God through” (YLT)
v9 [grammatical]: differing pronoun forms and verb tenses — “ye were” (KJV, ASV, YLT, WEBSTER) vs “you” (WEB) vs “have been” (DARBY) vs “you are” (DRC)
v9 [grammatical]: differing prepositions — “into” (WEB, ASV, DARBY) vs “unto” (KJV, DRC) vs “to” (YLT, WEBSTER)
v10 [lexical]: differing words for appealing or urging — “beseech” (KJV, ASV, WEBSTER, DRC) vs “beg” (WEB) vs “call upon” (YLT) vs “exhort” (DARBY)
v10 [lexical]: differing translations for 'brothers' and the accompanying preposition — “brethren by” (KJV, DARBY, WEBSTER, DRC) vs “through” (ASV, YLT) vs “brothers through” (WEB)
v10 [interpretive]: differing phrasing of the conjunctions and pronouns — “but that ye” (KJV, ASV, WEBSTER) vs “you” (WEB, DRC) vs “and may” (YLT) vs “divisions” (DARBY)
v10 [lexical]: differing translations of the term for being restored or unified — “perfected” (WEB, ASV, YLT) vs “perfectly joined together” (KJV, WEBSTER) vs “united” (DARBY) vs “perfect” (DRC)
v10 [lexical]: differing terms for mind, judgment, or opinion — “judgment” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “opinion” (DARBY)
v11 [lexical]: differing translations of the verb for making something known — “signified” (ASV, DRC) vs “has reported to” (WEB) vs “hath been declared unto” (KJV) vs “was signified to” (YLT) vs “has shewn to” (DARBY) vs “to” (WEBSTER)
v11 [stylistic]: phrasing for the addressees — “brethren” (KJV, ASV, YLT, DARBY, WEBSTER) vs “brothers” (WEB) vs “of you” (DRC)
v11 [lexical]: differing terms for quarrels or conflicts — “there are contentions” (WEB, KJV, ASV, WEBSTER, DRC) vs “are” (YLT) vs “strifes” (DARBY)
v12 [lexical]: differing translations of the introductory phrase — “say” (KJV, WEBSTER, DRC) vs “mean this” (WEB) vs “mean” (ASV) vs “this” (YLT) vs “speak of this” (DARBY)
v12 [lexical]: differing terms for 'each one' — “each” (WEB, ASV, YLT, DARBY) vs “every one” (KJV, WEBSTER, DRC)
v12 [interpretive]: translating the genitive relationship literally vs conceptually — “am of” (KJV, ASV, DARBY, WEBSTER) vs “indeed” (YLT, DRC) vs “follow” (WEB)
v13 [grammatical]: prepositions and verb tenses for baptism — “were ye baptized in” (KJV, WEBSTER) vs “you into” (WEB) vs “into” (ASV) vs “to” (YLT) vs “have been baptised unto” (DARBY) vs “you” (DRC)
v14 [lexical]: phrasing of gratitude — “thank” (WEB, KJV, ASV, DARBY, WEBSTER) vs “give thanks to” (YLT) vs “give” (DRC)
v14 [interpretive]: differing word order and tense for the negative statement — “I baptized none” (WEB, KJV, ASV, WEBSTER, DRC) vs “no one” (YLT) vs “have baptised” (DARBY)
v14 [lexical]: differing terms for exception — “but” (KJV, WEBSTER, DRC) vs “except” (WEB) vs “save” (ASV) vs “did I baptize except” (YLT) vs “unless” (DARBY)
v15 [interpretive]: differing structures for the negative purpose clause — “Lest any should” (KJV, WEBSTER, DRC) vs “that no one may” (YLT, DARBY) vs “so that no one” (WEB) vs “man” (ASV)
v16 [lexical]: differing phrasing for the expression of uncertainty — “know not whether” (KJV, ASV, WEBSTER, DRC) vs “don’t” (WEB) vs “have known if” (YLT) vs “if” (DARBY)
v16 [grammatical]: differing auxiliary verbs for past tense — “baptized” (WEB, KJV, ASV, WEBSTER, DRC) vs “did baptize” (YLT) vs “have baptised” (DARBY)
v17 [grammatical]: differing verb tense and auxiliary forms — “sent me not” (WEB, KJV, ASV, DRC) vs “did send me” (YLT) vs “has not” (DARBY) vs “hath not” (WEBSTER)
v17 [lexical]: differing translations for 'speech' and the following conjunction — “words lest” (KJV, ASV, WEBSTER) vs “so that” (WEB) vs “discourse that” (YLT) vs “word that” (DARBY) vs “speech” (DRC)
v17 [grammatical]: differing auxiliary verbs — “should” (KJV, ASV, WEBSTER, DRC) vs “may not” (YLT, DARBY) vs “wouldn’t” (WEB)
v17 [lexical]: differing translations for being emptied or made useless — “void” (WEB, ASV, DRC) vs “of none effect” (KJV, YLT) vs “vain” (DARBY) vs “no” (WEBSTER)
v18 [lexical]: differing translations of the message or word — “word” (WEB, ASV, YLT, DARBY, DRC) vs “preaching” (KJV, WEBSTER)
v18 [grammatical]: (vv 18, 24) translating the genitive as 'of God' or possessive — “the” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “God's” (DARBY)
v19 [lexical]: differing terms for intelligence or understanding — “understanding” (KJV, DARBY, WEBSTER) vs “discernment” (WEB, ASV) vs “intelligence” (YLT) vs “prudence” (DRC)
v20 [lexical]: differing terms for 'age' vs 'world' — “world hath not” (KJV, ASV, WEBSTER, DRC) vs “age Hasn’t” (WEB) vs “age did” (YLT) vs “has” (DARBY)
v20 [grammatical]: choice of article vs demonstrative pronoun — “this” (WEB, KJV, YLT, WEBSTER, DRC) vs “the” (ASV, DARBY)
v21 [lexical]: differing conjunctions for causation or time — “seeing” (WEB, ASV, YLT, DRC) vs “after that” (KJV) vs “since” (DARBY) vs “when” (WEBSTER)
v21 [grammatical]: differing prepositions and inclusion of possessive pronoun — “by” (KJV, DARBY, WEBSTER, DRC) vs “through its” (WEB, ASV) vs “through the” (YLT)
v21 [grammatical]: differing tenses or archaisms in negation — “knew not” (KJV, ASV, YLT, WEBSTER, DRC) vs “didn’t know” (WEB) vs “has known” (DARBY)
v21 [grammatical]: differing ways to translate the present participle — “them that believe” (KJV, ASV, WEBSTER, DRC) vs “those who” (WEB) vs “those believing” (YLT) vs “those” (DARBY)
v24 [interpretive]: supplying a copula vs literal genitive translation — “the” (KJV, ASV, YLT, WEBSTER, DRC) vs “is” (WEB) vs “God's” (DARBY)
v25 [lexical]: differing causal conjunctions — “Because” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “For” (DRC)
v26 [lexical]: differing translations of the word for 'powerful' or 'mighty' — “mighty” (KJV, ASV, YLT, WEBSTER, DRC) vs “and” (WEB) vs “powerful” (DARBY)
v27 [lexical]: differing translations for the strong things — “strong” (YLT, DARBY, DRC) vs “that strong” (WEB, ASV) vs “things which are mighty” (KJV, WEBSTER)
v28 [lexical]: differing translations for the low-born or base things — “the” (ASV, YLT, DRC) vs “And base” (KJV, WEBSTER) vs “God chose the lowly” (WEB) vs “the ignoble” (DARBY)
v28 [interpretive]: differing expressions for 'the things that are' — “are” (KJV, ASV, DARBY, WEBSTER, DRC) vs “exist” (WEB) vs “He may make useless” (YLT)
v30 [lexical]: differing translations of the transitional conjunction — “But” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Because” (WEB) vs “and” (YLT)
v30 [grammatical]: pronoun form and word order — “are ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “ye are” (YLT)
v30 [lexical]: varying translation of 'righteousness' or 'justice' and related conjunctions — “from God” (WEB, ASV, DARBY) vs “and righteousness” (KJV, WEBSTER) vs “also” (YLT) vs “justice” (DRC)
v30 [lexical]: differing terms for being set apart — “sanctification” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “holiness” (DARBY)

Nyuma ya ukurasa huu

Matini asilia. Greek (TAGNT, public-domain critical text). Provided Greek text (consistent with critical editions like NA28/UBS5 or SBLGNT).

Majina ya kiungu: Theos (God), Kyrios (Lord).

Yaliyorejelewa pia, lakini hayakuhesabiwa katika makubaliano

Academic textual-historical analysis

Academic textual-historical analysis identifies 1 Corinthians 1 as the opening of a Hellenistic epistle, strategically adapted by Paul to address a crisis of factionalism ('stasis') in the Roman colony of Corinth. Verses 1-9 form a traditional prescript and thanksgiving, though scholars note Paul's tailored emphasis on 'all speech and all knowledge' (1:5), foreshadowing his critique of Corinthian intellectual pride. Verses 10-17 function as the 'narratio', stating the problem: reports from 'Chloe's people' (likely slaves or freedpersons) about partisan slogans (1:12). Historians debate whether these slogans represent formal theological parties or simply client-patron rivalries reflecting Greco-Roman social dynamics. In verses 18-31, Paul employs deliberative rhetoric to dismantle the Corinthian infatuation with 'sophia' (wisdom) and 'rhetoric' (wisdom of words), juxtaposing the cultural expectations of Jews (signs) and Greeks (wisdom) against the 'foolishness' of the crucified Christ. Verses 26-29 serve as a crucial sociological window, indicating that the community was not exclusively proletarian, but socially mixed, containing 'not many' wise or powerful, which logically implies the presence of a few higher-status individuals (such as Crispus and Stephanas, who possessed households).

Jewish interpretation

From a Jewish perspective, 1 Corinthians is a first-century text written by a Jewish follower of Jesus to a diaspora community, not a work of Scripture. Viewed historically, this chapter demonstrates Paul utilizing Jewish rhetorical techniques and scriptural citations to subvert conventional notions of status and wisdom. He directly quotes Isaiah 29:14 (verse 19) to contrast divine action with human intellect, and paraphrases Jeremiah 9:23-24 (verse 31) to insist that any boasting must be directed solely toward God. Historically, the text provides a window into the intra-Jewish debates of the first century concerning messianic expectations and the interpretation of the Prophets.

Latter-day Saint

Paul addresses the church at Corinth, opening with standard epistolary greetings before moving swiftly to rebuke the assembly for its internal divisions. He confronts the factionalism of members aligning themselves with specific teachers (Paul, Apollos, Cephas) and insists that Christ cannot be divided. Defending his own ministry, Paul asserts he was sent to preach the gospel rather than merely to baptize, and contrasts the 'foolishness' of the cross with human philosophy. He argues that God intentionally subverts worldly expectations by choosing the weak, despised, and foolish things of the world to shame the wise and the strong, ensuring that no human being can boast in God's presence.

Jehovah's Witnesses

Paul addresses the Christian congregation in Corinth to condemn internal factions and sectarian loyalties. He contrasts the wisdom of the world with the message of the cross, noting that God intentionally calls those considered foolish and weak by secular standards to shame the wise, ensuring that no human can boast in God's presence.

Chaguzi za tafsiri zilizofanywa na NCB (74)

v1: through the will of God — Accurately translates the preposition 'διὰ' as 'through'
v1: the brother — Preserves the presence of the definite article without supplying a possessive pronoun
v1: a called apostle — Retains the adjectival function and word order of the cognate 'κλητὸς', preserving the chapter's thematic root
v2: to — Uses contemporary directional phrasing rather than the archaism 'unto'
v2: assembly — Renders 'ἐκκλησίᾳ' consistently with its Hellenistic civic background, avoiding anachronistic ecclesial assumptions
v2: that — Uses 'that' for the restrictive relative clause
v2: to the assembly... to those sanctified — Preserves the distinct grammatical number shift from the singular assembly to the plural participants
v2: holy ones — Maintains the visible cognate link in English between 'ἡγιασμένοις' (sanctified) and 'ἁγίοις'
v2: Lord Jesus Christ — Renders 'κυρίου' as 'Lord' according to the divine-name map and capitalization rules
v3: Grace to you — Omits the archaic supplied 'be unto' in favor of the direct Greek dative construction
v4: always give thanks to — Modern, formal translation of 'Εὐχαριστῶ' with its modifying adverb
v4: in Christ Jesus — Retains the literal locative/instrumental preposition 'ἐν'
v5: speech — Best standard English equivalent for oral communication, carrying Paul's critique of rhetoric
v5: in everything... in all... and all — Preserves the alliterative repetition of 'παντὶ... πάσῃ'
v6: was confirmed — Uses the simple past tense to reflect the Greek aorist passive indicative
v7: fall short in no gift — Translates 'ὑστερεῖσθαι' idiomatically in contemporary English while preserving the alliteration of 'ὑμᾶς μὴ ὑστερεῖσθαι'
v7: eagerly waiting for — Captures the prefix 'ἀπ-' emphasizing intense expectation
v7: revelation — Accurately translates 'ἀποκάλυψιν'
v8: to the end — Replaces the archaic 'unto' with standard directional 'to'
v9: through whom — Accurately renders 'δι᾽ οὗ' representing agency
v9: you were called — Translates the aorist passive indicative without archaic pronouns
v9: into the fellowship — Best represents the directional preposition 'εἰς'
v10: appeal to — Conveys formal urging while preserving the verbal link to the 'καλέω' root
v10: brothers through — Updates archaic 'brethren' and strictly translates 'διὰ' as 'through'
v10: say the same thing — This rendering makes a deliberate choice to strictly preserve the literal language rather than broadly reading it as ideological agreement, leaving unresolved the dispute over extra-biblical creeds
v10: but that you be — Translates the contrastive 'δὲ' and the subjunctive mood without archaisms
v10: united — Captures the sociological meaning of repairing tears and restoring civic unity in the Corinthian context
v10: judgment — Better translates the depth of 'γνώμῃ' denoting purpose and resolve
v10: the same thing... the same mind... the same judgment — Preserves the rhetorical demonstrative pattern 'τὸ αὐτὸ... τῷ αὐτῷ... τῇ αὐτῇ' structurally
v11: reported — Standard contemporary English equivalent for disclosing news
v11: by Chloe's people — Reflects the exact Greek substantive plural and aligns with the academic consensus regarding dependent slaves or freedpersons
v11: quarrels — Modern, natural translation of 'ἔριδες' designating factional disputes
v12: say this — Literally translates the present indicative 'λέγω τοῦτο' maintaining the cognate repetition with 'λέγει'
v12: each — Direct equivalent of 'ἕκαστος'
v12: indeed, am of — This rendering makes a deliberate choice to retain the literal genitive phrase and the emphatic 'μὲν', leaving unresolved the dispute over whether these were formal theologies or client-patron rivalries
v12: and I — Translates the repetitive 'δὲ' consistently as a coordinating conjunction structuring the slogans
v13: were you baptized into — Translates the aorist passive properly as simple past and 'εἰς' strictly as 'into'
v14: give thanks to — Provides a formal, continuous matching equivalent to verse 4
v14: I baptized no one — This rendering makes a deliberate choice to state the negative historically and literally, leaving unresolved whether Paul considered baptism unessential for salvation or simply avoided administering it to prevent personal factions
v14: except — Standard English equivalent for 'εἰ μὴ' in this exclusionary context
v15: so that no one may — Replaces the archaic 'Lest' and accurately translates the subjunctive purpose clause
v16: do not know if — Modern syntax for 'οὐκ οἶδα εἴ'
v16: baptized — Maintains the consistent simple past translation of the repeating aorist verb
v17: did not send me — This rendering makes a deliberate choice to treat the past narrative as a historical mission mandate, leaving unresolved the dispute over whether baptism is a saving ordinance
v17: of speech, so that — Links the genitive 'λόγου' to 'σοφίᾳ' while initiating the negative purpose clause
v17: might not be — Translates the subjunctive 'κενωθῇ' denoting potential outcome
v17: emptied — Directly translates 'κενόω', retaining the stark physical metaphor of being drained of power
v18: word — Translates 'λόγος' literally, keeping the repetition linked back to 'λόγου' in verse 17
v18: those who are perishing — Translates the present middle/passive participle indicating an ongoing condition
v18: the power of God — Retains the genitive structure and applies proper capitalization for Elohim
v19: understanding of the understanding ones — Strictly reproduces the source-text figura etymologica connecting the noun and adjective
v19: set aside — Captures the exact meaning of 'ἀθετέω', which means to render invalid or nullify
v20: age — Distinguishes 'αἰῶνος' (age) distinctively from 'κόσμου' (world) later in the same sentence
v20: this — Translates the demonstrative pronoun 'τούτου'
v20: Where... Where... Where — Preserves the threefold rhetorical repetition of 'ποῦ'
v21: since — Renders the causal nuance of 'ἐπειδὴ' accurately without archaic temporal language
v21: through its — Translates 'διὰ' as 'through' and utilizes the possessive to convey the implicit article relationship of 'τῆς σοφίας' to 'ὁ κόσμος'
v21: did not know — Updates archaic negative structure without using contractions
v21: was pleased — Idiomatically expresses 'εὐδόκησεν' denoting sovereign resolve
v21: those who believe — Translates the substantial present participle into smooth contemporary syntax
v24: the power of God — This rendering makes a deliberate choice to retain the unadorned appositional structure without supplying an explicit copulative verb
v25: Because — Translates 'ὅτι' providing the causal ground for the previous assertion
v26: powerful — Reflects academic consensus that 'δυνατοί' designates concrete sociopolitical standing rather than merely physical strength
v26: not many... not many... not many — Maintains the rhetorical threefold repetition of 'οὐ πολλοὶ'
v27: strong things — Provides a substantive noun phrase matching 'foolish things' for the parallel structure
v28: the base things — Maintains the explicit negative prefix opposition between 'ἀγενῆ' (base) and 'εὐγενεῖς' (noble) from verse 26
v28: the things that are not — Literally renders the present participial phrase without imposing post-Enlightenment ontological language
v28: bring to nothing — This rendering makes a deliberate choice to accurately render 'καταργήσῃ', leaving unresolved the dispute over unconditional election versus God's prioritization of marginalized social groups
v28: are — Translates 'τὰ ὄντα' with the bare existential verb reflecting the direct contrast with 'the things that are not'
v30: But — Translates the transitional/contrastive 'δὲ'
v30: you are — Uses contemporary standard word order without archaisms
v30: from God, and righteousness — This rendering makes a deliberate choice to strictly preserve the consecutive sequence of nouns linked by conjunctions, leaving unresolved whether this implies an infused interior holiness, an objective alien righteousness, or a structural separation of justification and sanctification
v30: sanctification — Preserves the overt cognate link across the chapter connecting 'ἁγιασμὸς' back to the calling of the 'holy ones/sanctified' in verse 2
v31: The one who boasts, let him boast — Replaces the archaic term with 'boast' and utilizes a gender-neutral articular participle construction while preserving the figura etymologica

Mipaka inayofaa kujulikana

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Tazama mchakato kamili wa hatua kwa hatua → · Imezalishwa na AI Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)