1tn Or someone has married; Grk someone has, but the verb e[cw (ecw) is routinely used of marital relationships (cf. BDAG 420 s.v. 2.a), including sexual relationships. The exact nature of the relationship is uncertain in this case; it is not clear, for example, whether the man had actually married the woman or was merely cohabiting with her.
2tn Or are puffed up/arrogant, the same verb occurring in 4:6, 18.
3tn Grk sorrowful, so that the one who did this might be removed.
4tn Grk in body.
5tn Verse 3 is one sentence in Greek (Foreven though I am absent in body, yet present in spiritI have already judged the one who did this, as though I were present) that has been broken up due to English stylistic considerations.
6tc On the wording our Lord Jesus (tou' kurivou hJmw'n *Ihsou', tou kuriou Jhmwn Ihsou) there is some variation in the extant witnesses: hJmw'n is lacking in Í A Y 1505 pc; Cristou' (Cristou, Christ) is found after *Ihsou' in Ì46 Í D2 F G 33 1881 Ï co and before *Ihsou' in 81. The wording tou' kurivou hJmw'n *Ihsou' is read by B D* 1175 1739 pc. Concerning Cristou', even though the external evidence for this is quite good, it may well be a motivated reading. Elsewhere in Paul the expression our Lord Jesus is routinely followed by Christ (e.g., Rom 5:1, 11; 15:6, 30; 1 Cor 1:2, 7, 10; 15:57; 2 Cor 8:9; Gal 6:14, 18, Eph 1:3, 17; 5:20; 6:24; Col 1:3; 1 Thess 1:3; 5:9, 23, 28). Less commonly, the wording is simply our Lord Jesus (e.g., Rom 16:20; 2 Cor 1:14; 1 Thess 2:19; 3:11, 13; 2 Thess 1:8, 12). A preference should thus be given to the shorter reading. As for the hJmw'n, it is very difficult to decide: the Lord Jesus occurs as often as our Lord Jesus (cf. 1 Cor 11:23; 16:23; 2 Cor 4:14; 11:31; Eph 1:15; 1 Thess 4:2; 2 Thess 1:7; Phlm 5). Although scribes would tend to expand on the text, the only witnesses that have the Lord Jesus (without our or Christ) are A Y 1505 pc. On balance, then, our Lord Jesus is the best reading in this verse.
7tn Verses 4b-5a are capable of various punctuations: (1) and I am with you in spirit, through the power of our Lord Jesus turn this man over to Satan; (2) and I am with you in spirit with the power of our Lord Jesus, turn this man over to Satan; (3) and I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan (as adopted in the text). The first option suggests the Lords power is needed when the church is to hand the man over to Satan; the second option suggests that the Lords power is present when Paul is gathered with the Corinthians in spirit; the third option leaves the relation of the Lords power to the surrounding phrases vague, perhaps implying that both are in view.
8tn Or perhaps turn this man over to Satan for the destruction of your fleshly works, so that your spirit may be saved
; Grk for the destruction of the flesh, so that the spirit may be saved. This is one of the most difficult passages in the NT, and there are many different interpretations regarding what is in view here. (1) Many interpreters see this as some sort of excommunication (turn this man over to Satan) which in turn leads to the mans physical death (the destruction of the flesh), resulting in the mans ultimate salvation (that [his] spirit may be saved
). (2) Others see the phrase destruction of the flesh as referring to extreme physical suffering or illness that stops short of physical death, thus leading the offender to repentance and salvation. (3) A number of scholars (e.g. G. D. Fee, First Corinthians [NICNT], 212-13) take the reference to the flesh to refer to the offenders sinful nature or carnal nature, which is destroyed by placing him outside the church, back in Satans domain (exactly how this destruction is accomplished is not clear, and is one of the problems with this view). (4) More recently some have argued that neither the flesh nor the spirit belong to the offender, but to the church collectively; thus it is the fleshly works of the congregation which are being destroyed by the removal of the offender (cf. 5:13) so that the spirit, the corporate life of the church lived in union with God through the Holy Spirit, may be preserved (cf. 5:7-8). See, e.g., B. Campbell, Flesh and Spirit in 1 Cor 5:5: An Exercise in Rhetorical Criticism of the NT, JETS 36 (1993): 331-42. The alternate translation for the destruction of your fleshly works, so that your spirit may be saved reflects this latter view.
9tc The shorter reading, kurivou (kuriou, Lord), is found in Ì46 B 630 1739 pc; kurivou *Ihsou' (kuriou Ihsou, Lord Jesus) is read by Ì61vid Í Y Ï; kurivou *Ihsou' Cristou' (kuriou Ihsou Cristou, Lord Jesus Christ) by D pc; and kurivou hJmw'n *Ihsou' Cristou' (kuriou Jhmwn Ihsou Cristou, our Lord Jesus Christ) by A F G P 33 al. The shorter reading is preferred as the reading that best explains the other readings, especially in view of the mention of Jesus twice in the previous verse.
10sn In this passage (5:6-8) yeast represents the presence of evil within the church, specifically the immoral person described in 5:1-5 and mentioned again in 5:13.
11tn Grk a little yeast leavens.
12tn Grk with the unleavened bread of sincerity and truth.
13tn Grk a brother, but the Greek word brother may be used for brother or sister, fellow Christian, or fellow member of the church. Here the term brother broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ajdelfov" 2.a).
14tn Or a reviler; BDAG 602 s.v. loivdoro" defines the term as reviler, abusive person.
15sn An allusion to Deut 17:7; 19:19; 22:21, 24; 24:7; cf. 1 Cor 5:2.