1 Corinthians 1

called as saints
The phrase “called as saints” matches the word order of the Greek (κλητοῖς ἁγίοις; klētois hagiois) and also matches the translation of Romans 1:7, where it is rendered the same way. In this context, Paul has already mentioned how they have been sanctified in Christ, and here he is now calling them “saints.”

word
Though rendered in many translations as “speech,” the term here is λόγος (logos), the familiar term for “word.” Its consistent translation here and in the following chapter helps readers to see how Paul is rhetorically anchoring his focus on “the word” of the cross (1:18) and not on himself (cf. 2:1, 4).

witness
“Witness” gives a consistent translation of μαρτύριον (marturion; cf. 2:1), which shares the root of the term used later in the book (15:15). There Paul mentions the concept of “false witnesses” (ψευδομάρτυς; pseudomartus) alongside the act of “bearing witness” (μαρτυρέω; martureō) about something or someone. While the legal overtones of these passages may help readers connect these ideas and concepts, the consistent translation of the root provides an experience more like that of the original readers and hearers. In this context, Paul refers to the verbal witness about Christ that was proclaimed to his audience (cf. 2:1) and which was confirmed by their reception of spiritual gifts that manifest the fruit of salvation. While the witness began with the apostles, the fruit and power of it is expanded in the lives of believers even in Corinth.

beyond reproach
While many translations have “blameless,” the English rendering “beyond reproach” is the consistent translation of the Greek term ἀνέγκλητος (anegklētos). There are several synonyms that convey the general idea of blamelessness, each with various degrees of nuance. For example: ἀκατάγνωστος (akatagnōstos) is translated as “irreproachable” (cf. Titus 2:8), ἀνεπίλημπτος (anepilēmptos) is “above reproach” or “without reproach” (1 Tim 3:2), ἄμωμος (amōmos) is “blameless/umblemished” (Eph 1:4), and ἄσπιλος (aspilos) is “spotless” (1 Pet 1:19). The use of this particular term in 1 Corinthians 1:8 is to say Christ will legally confirm His people until the time when He is revealed in the end, thus ensuring they will find themselves uncondemned in the day of judgment (cf. Heb 7:25). Because of Christ, no adversary will be able to land a charge of guilt on God’s people.

Was Paul crucified…
This question opens with the Greek negative particle μή (mē), which, according to normal Greek usage, sets an expectation for a negative answer. This is why some translations structure the question, “Paul was not…was he?” However, to avoid adding words with do not appear in the Greek, the rhetorical question is simply translated with a familiar English structure. This way, nothing external is added to the text and the negative answer remains expected. In context, readers can see that all three of his questions are to be answered with a resounding “no.”

to proclaim the gospel
Several translations have “preach the gospel,” but since the typical term for “preach” is κηρύσσω (kērussō; cf. Rom 10:15), and this term is εὐαγγελίζω (euangelizō), the translation is better rendered as “proclaim the gospel.” This helps to keep these two terms distinct. Furthermore, while Paul was certainly an authoritative “preacher” (1 Tim 2:7), his use of this term here focuses less on the authoritative messenger (cf. vv. 11–13) and more on the message, the simple proclamation of good news. In context, that substance of this good news which Paul proclaims is the word of the cross (v. 18).

wisdom of word
The phrase “wisdom of word” is a literal translation of the Greek phrase σοφίᾳ λόγου (sophia logou). While some may translate this as “cleverness of speech” or “eloquent wisdom,” the rhetorical focus on “the word” serves to accent Paul’s focus in this section, namely, the word of the cross (v. 18; cf. 1:5). In line with his focus on the “proclamation of the gospel,” Paul says that he is not here to engage in the kind of speech that would constitute “wisdom” in the ears of worldly people (cf. 2:1). Rather, he preaches the truth of the cross that the world finds to be “foolishness,” and Paul lets that be the power in his preaching.

made empty
The phrase “made empty” translates the verb κενόω (kenoō), and this Engliish translation is nearly equivalent to the meaning of the Greek word. Some versions translate κενόω (kenoō) as “made void” or “made null,” which indeed communicates the meaning of the text, but “make empty” gives a more vivid word picture of the concept. This is not a matter of a bad versus a good translation, but a good versus a better translation. In Greek thought, something that is empty is useless or inconsequential. Thus, Paul is saying that the mere ritualistic practice of baptism or speaking with the wisdom of the world would be ineffective in transforming hearts from spiritual deadness in sin to new life in Christ. Christ sent Paul primarily to proclaim the gospel so that His cross would not be made empty or ineffective, but rather powerfully regenerate souls by God’s power.

abolish
“Abolish” is a more consistent translation of the Greek term καταργέω (katargeō; Rom 3:3, 31; 4:14; 1 Cor 2:6; 15:24), though it is also translated with similar phrases such as “done away” (13:10) or “brought to an end” (2 Cor 3:7, 11, 13, 14). The verb refers to something being cancelled or negated, and therefore readers can see here that Paul is saying that God has overturned the “fleshly” societal expectations of what is “wise” and “strong” (cf. 1:26; 2 Cor 5:16) by instead choosing the base things of the world. In that sense, when it comes to who can be saved, He has “abolished” societal hierarchies and expectations, and in the evidence of a church comprised of all kinds of people, not just the “elite,” there is a clear message that God is the author of salvation and does not save based on anything but His sovereign choice (v. 30).

flesh
While some may translate this as “man” or “human being,” Paul’s term here is most properly rendered as “flesh” (σάρξ; sarx). The consistency in translation helps readers to see the connection between this verse and verse 26, where Paul speaks about those who are wise according to “the flesh” (or fleshly norms). While of course this refers to human beings, the rhetoric Paul uses serves to help readers consider humanity against the backdrop of the fleshly customs, expectations, and hierarchies in which men can seem “great.” In reality, however, before God, no flesh has reason to boast.