1 Corinthians 4

consider
“Consider” is a more specific rendering of the Greek word λογίζομαι (logizomai) than “regard,” since the Greek term refers to a calculation or an accounting process. Along these lines, it is occasionally translated as “counting” something against someone (cf. 2 Cor 5:19), but it often appears as “consider” in other contexts (cf. Heb 11:19; 2 Cor 3:5; 10:7). By using this term, then, Paul is calling his readers to account for the data and consider him and his colleagues as servants of Christ.

faithful
Some translations have “trustworthy” here, but the term πιστός (pistos) is most accurately rendered as “faithful,” given that it shares the root of the term so often translated as “faith” (πίστις; pistis; 1 Cor 2:5) The translation “faithful” also appears elsewhere in 1 Corinthians when describing persons (1 Cor 1:9; 4:17; 10:13). Such consistency in translation helps English readers see how this verse sets up for Paul’s commendation of Timothy in verse 17, who reliably follows the Lord. And in the immediate context, it shows how Paul regards himself as a servant of Christ who is to be faithful to his Lord, which is why he can say it is a small thing that those who are not his Lord would examine him (v. 4).

make manifest
The phrase “make manifest” captures the sense of the Greek term φανερόω (phaneraō), which refers to the act of making something clearly known. Because of this, it is often translated as “manifest” in other passages (cf. John 1:31; 17:6; Rom 3:21; Col 3:4), and the current translation is therefore more consistent. The idea of making something manifest or evident helps to tie this text back to the theme of judgment that appears in 3:11, which carries a similar emphasis on things that are shown and made known. Here, Paul is saying that the Lord is the one who will make man’s motives clear when He returns, so they need not pass judgment before He does.

each one’s
Some translations have “each man’s” here, but the word for “man” does not appear in the Greek text. Thus, the translation “each one’s” helps to avoid putting words in the text that do not appear there. Rather, Paul simply used the language of “each one” (ἕκαστος; hekastos), and so the rhetorical emphasis is more properly on the individual as an individual rather than on an individual as a man.

applied
The word “applied” translates the verb μετασχηματίζω (metaschēmatizō). This verb has the idea of changing the form of something to fit or apply to something else (see BDAG on μετασχηματίζω). So while Paul’s lesson has truth that bears direct application to the lives of his readers, he changes the form of his lesson to apply first to himself and to Apollos as the target audience. In this way, Paul applies the truth to himself first so his readers can look to this example and see how this truth should apply to their own lives as well.

go beyond
“Go beyond” constitutes a more literal translation of the Greek preposition ὑπέρ (hyper) in this context, which refers to going beyond a place. In this case, Paul says that believers are not to go beyond what Scripture says and engage in unbiblical practices that can make them proud.

puffed up
The phrase “puffed up” is a literal translation of the Greek term φυσιόω (physioō). It is also the consistent gloss for the term throughout this translation (cf. 1 Cor 4:18, 19; 5:2; 8:1; 13:4; Col 2:18). The consistency in 1 Corinthians helps readers to discern both Paul’s development of this theme and the emptiness of this kind of arrogance, for it is not based on anything real. Paul’s opponents are not truly strong, only “puffed up” in their thinking. This is why Paul says that when he comes to visit them, he will find out not their words, but their true power, or lack thereof (v. 19). In the immediate context, Paul is saying that the Corinthians need to avoid the danger of going beyond Scripture, judging each other, and being puffed up in their thinking that one factional group is better than another.

ruled…rule
Several translations render this with “become kings” here, which indeed parallels the idea of “become rich.” However, for the sake of consistency with the terminology used later in the verse and throughout the New Testament, the gloss “have ruled” is chosen instead in both places where this term appears. The consistency is most readily seen with Paul’s word for “rule with” (συμβασιλεύω; sumbasileuō), which carries the same root as this term for “rule” (βασιλεύω; basileuō). The similarity in translation helps to demonstrate the focus of Paul’s connection is understood to be the action of ruling itself rather than the assumption of an office. Paul knows that if they were to begin ruling and reigning with Christ, he and others would join them (cf. 2 Tim 2:12). But as it is, they are “puffed up” and such is not reality for them yet (vv. 9–10). Paul speaks sarcastically in order to emphasize this point.

indeed
Some translations put “indeed” at the beginning of the clause so as to stress the idea of wishing (“Indeed, I wish”). However, looking at the word order in Greek, it is important to note that the term for “indeed” (γε; ge) always precedes the verb it modifies, and since here it follows the term for “wish” (ὄφελόν; ophelon), it is actually meant to modify “rule” (βασιλευω; basileuō). With this understanding, readers can see that Paul is emphasizing the idea of ruling because if it were true that they ruled, Paul would love that. However, as he goes on to say, he is far from this, since the apostles were “last of all, as men condemned to death” (v. 9). This sarcasm serves to help snap the readers out of their vain and arrogant imaginations of who they are.

and
English translations differ on whether “world,” “angels,” and “men” should be viewed as a list of three categories, or whether “angels and men” is to be seen as a subset explanation of “the world.” Some translations take the latter, reading, “both to angels and to men” (καὶ ἀγγέλοις καὶ ἀνθρώποις; kai angelois kai anthrōpois), considering the καὶ…καὶ (kai…kai) construction to mean “both…and,” a legitimate grammatical construction (e.g., 1 Cor 6:14, translated there with “not only…but also”). Though a “both…and” meaning is possible in this verse as well, it is not grammatically necessary, so this translation simply takes most straightforward rendering of the Greek text word for word (τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις; tō kosmō kai angelois kai anthrōpois). Thus, this translation seeks to provide the clearest window to the original Greek text, then allowing the reader, pastor, or teacher to think through the interpretive implications, in this case, of having “the world,” “angels,” and “men” as three separate categories.

you are prudent in Christ!…you are strong!…we are without honor!
Even precise punctuation in English can be important in conveying the sense of the original text most accurately. Here, each of these statements by Paul are punctuated with exclamation points to convey Paul’s use of sarcastic irony here.

glorious
Some translations have the term “distinguished” here, but the literal word is ἔνδοξος (endoxos), which carries the root term for “glory” (δόξα; doxa) and is translated as “glorious” or “in glory” elsewhere (Luke 13:17; Eph 5:27). Since it appears in clear contrast to the notion of being “without honor,” the translation “glorious” better communicates Paul’s sarcastic point, namely, that while the world does not honor the very apostles of Christ, somehow they honor these Corinthian followers of Christ. The answer is because these Corinthian followers of Christ are living according to the flesh and according to the world, thus garnering the world’s respect.

we hunger and thirst
Some translations have the word “both” rendering καί (kai) before hunger (i.e., “we both hunger and thirst”), since in Greek the repetition of the conjunctive καί (kai) in the same context can lead to a “both…and” translation. However, even though Paul includes a καί (kai) before the verb for hunger, the English translation “both” conveys that there are only two items in view, whereas Paul’s list has five in this verse alone. For that reason, the καί (kai) has been dropped from translation in order to help English readers better sense the cascading flow of thought as Paul lists his afflictions.

plead
Translations differ on how to render the word παρακαλέω (parakaleō) in English, but “plead” captures the sense of it well and also provides consistency with its appearance elsewhere (cf. Matt 8:5; Mark 5:10; 2 Cor 12:8; Phlm 9). This translation conveys the idea that, when slandered, Paul’s response was not to return evil for evil, but to try to plead with his slanderers and make things right.

grime
The word translated “grime” here is περίψημα (peripsēma), which is a specific term used to describe the dirty, crusty remainders scraped from a used pot or dish in the cleaning process. It comes from the idea of “scraping around,” based on the Greek verb περιψάω (peripsaō; to “wipe” or “wipe clean”) and the prefix περι- (peri-; “around”). “Grime” is a helpful modern word to capture this meaning. Obviously, such grime is unwanted and useless, which is the point Paul is making here, as he and other gospel preachers are regarded and treated by opponents as dirty, worthless, and even disgusting.

who
While the masculine relative pronoun ὅς (hos) is sometimes translated as “he,” the literal translation as “who” here is preferable. First, it translates the relative pronoun according to its normal gloss, which in this case is “who.” Second, because the clause begins with “and,” readers can already see from the context that this modifies Timothy just like the one before it. The translation clarifies that Paul gives a two-fold description of Timothy, namely, “Timothy, who is my beloved…and who will remind you.” Without the “and” at the beginning of the clause, it would be more natural to treat this as a pronoun for “the Lord,” but the presence of the pronoun clarifies that Timothy is in view.

puffed up
Refer to the discussion on verse 6 above. In this verse, Paul is hinting at this reality by contrasting the reality of his own ministry plans with the arrogant suppositions of some of the believers.

know
While many translations read “find out” here, the Greek word behind this phrase is literally “know” (γινώσκω; ginōskō). Translating it literally here, along with maintaining a more consistent gloss for the Greek term, helps to clarify that Paul is portraying this future experience in a way that puts greater emphasis upon his sure knowledge of the arrogant members of this congregation. Paul will know their true power, or lack thereof.

puffed up
Refer to the discussion on verses 6 and 18 above.