1 Close Support Battalion REME
1st Close Support Battalion, REME is a Combat service support unit of the British Army's Corps of Royal Electrical and Mechanical Engineers.


1 Close Support Battalion REME, Background
Following the end of the Cold War, a massive reorganisation of the Armed Forces took place, known as the Options for Change. Under this paper, new 'REME battalions' were to be formed by grouping previously independent REME workshops and companies within the two deployable divisions. At first all independent REME units would be grouped into these battalions, but this was later reduced to just three based in Germany.


1 Close Support Battalion REME, Formation
In September 1993, 1st Battalion REME was formed through the grouping of the following independent units: 12 Armoured Workshop HQ, 4 Close Support Company, and 12 General Support Company. The battalion was based at Mercer Barracks, Osnabrück Garrison.


1 Close Support Battalion REME, Formation
The new battalion's role was to provide second line equipment support to the 1st (United Kingdom) Armoured Division, in addition to supporting 4th Armoured Brigade, based in Osnabrück.


1 Close Support Battalion REME, Formation
From May to October 2005 the battalion deployed for the first time, to Iraq on Operation Telic VI as part of the 'National Support Element'. From October 2007 to April 2008 it again deployed, this time to Afghanistan on Operation Herrick VI. Shortly after returning, the battalion was redesignated as part of the 2003 Defence White Paper to become 1st Close Support Battalion REME. As part of this reform, one brigade, 4th Armoured Brigade, was selected to move to Catterick Garrison in 2008, and the battalion followed, settling at Megiddo Lines, where they remain today.


1 Close Support Battalion REME, Army 2020
Under the Army 2020 programme announced in 2010, the battalion would leave the operational command of the 1st (United Kingdom) Armoured Division and re-subordinate to 102nd Logistic Brigade. 1 Battalion REME would now work alongside 2 Btn REME to provide maintenance and technical support to the, now renamed, 1st (United Kingdom) Division. Under the reform, the battalion was paired, for the first time with a reserve unit, 103 Battalion based in Newton Aycliffe.


1 Close Support Battalion REME, Army 2020
The battalion's last deployment would be from November 2012 to April 2013 on Operation Herrick VII. In mid 2013 the battalion along with the Heavy Cavalry and Cambrai Band marched through Richmond, North Yorkshire on their return from their last deployment to Afghanistan.


1 Close Support Battalion REME, Army 2020 Refine
Under the Army 2020 Refine announced in 2015, the battalion's role was again changed, now tasked with supporting what will become known as the 1st Strike Brigade. In preparation for this, the battalion is due to leave 102nd Logistic Brigade and transfer to 101 Logistic Brigade. By 2025 the battalion will either amalgamate or group with 1 Regiment RLC to provide a 'combined logistic support capability to the Strike Brigade'. 102 Logistic Brigade was due to be disbanded by 2017, however as of March 2021 this still hasn't occurred, with the battalion still under command of this brigade.


1 Close Support Battalion REME, Army 2020 Refine
On 26 June 2015 the battalion was awarded the Freedom of Stockton, where they were supported by members of their paired battalion 102 Battalion REME (Volunteers). This was followed by the Freedom of Richmond, granted 3 years later on 27 April 2018, this time supported by the Band of the Royal Armoured Corps.


1 Close Support Battalion REME, Integrated Review
Under the Integrated Review program, the battalion will amalgamate with 1st Regiment RLC, as previously announced, to form the 1st Combat Service Support Battalion. It is unknown which corps this new unit will sit under however.


1 Close Support Battalion REME, Organisation
As of March 2021, the battalion is based at Megiddo Lines, Catterick Garrison, where it will remain for the foreseeable future.


1 Close Support Battalion REME, Organisation
1 Close Support Battalion REME is composed of the following sub-units:


1 Combat Engineer Regiment
1 Combat Engineer Regiment (1 CER, French: 1er Régiment du génie de combat) is a Regular Force regiment of the Royal Canadian Engineers (RCE) commanded by a lieutenant-colonel. Its headquarters is in the Patton Building at CFB Edmonton (Steele Barracks), Alberta, and it is assigned to 1 Canadian Mechanized Brigade Group.


1 Combat Engineer Regiment, History
1 CER was continually involved with rotations to Afghanistan as part of the ongoing War on Terror. Due to the regiment's special armoured engineer capability, every Canadian rotation since 2006 had a minimum of an armoured troop from 1 CER attached. As of the start of 2011, 1 CER had six soldiers killed in Afghanistan.


1 Combat Engineer Regiment, Armoured engineers
1 CER is different from other CERs units as it holds the Canadian Army's armoured engineer capability. Formerly this was provided by the Badger Armoured Engineer Vehicle (AEV) Since 2018 the Badger AEV has been replaced by a new Leopard 2 based AEV that is known in Canadian service as the Ram AEV2.


1 Contra Todos
1 Contra Todos (lit. : One Against All) is a Brazilian drama television series produced by FIC and Conspiração Filmes and aired by FOX Brasil.


1 Contra Todos
The series is written by Thomas Stavros, Gustavo Lipsztein and Breno Silveira. Breno Silveira directed the episodes, with script by Thomas Stavros and Gustavo Lipsztein.


1 Contra Todos
The series was nominated three consecutive years for the International Emmy Award, in 2017 and 2018 for Best Performance by an Actor for Júlio Andrade, and in 2018 and 2019 for Best Drama Series for its second and third season.


1 Contra Todos
The fourth and final season will air in 2020, after a hiatus of almost two years. The renovation was made in 2018, and the new season was shot in 2019 and will end the series plot.


1 Contra Todos, Synopsis, Season 1
Cadu (Júlio Andrade), who is about to become a father for the second time, loses his job. His situation becomes even more complicated when, by mistake, he is unjustly condemned for the crime of drug trafficking in Taubaté, in the interior of São Paulo. Trying to survive the prison, he is forced to lie and to engage in criminal behavior. He has the help of Professor (Adélio Lima), a man who has been imprisoned for more than 25 years for trafficking and murder. Considered a counselor inside the penitentiary, he knows everything that goes on inside.


1 Contra Todos, Synopsis, Season 1
Believing that Cadu is innocent, Professor becomes a father figure to him. The former lawyer also has the support of China (Thogun Teixeira) and Mom (Sílvio Guindane). The first, convicted of murder, believes in his lies, which leads him to become his friend and personal security guard, risking his own life to protect the 'Doctor of Traffic'. The second, convicted of attempted murder, follows the orders of China, chief of the cell where he is being held.


1 Contra Todos, Synopsis, Season 1
On the other hand, the arrival of Cadu makes Playboy (Sacha Bali), convicted of bank robbery and gang formation, to lose his position in the chain hierarchy, which makes this ambitious young man become an enemy of Cadu. The penitentiary is under the command of the director Demosthenes (Adriano Garib), an ambitious and corrupt man who transforms the life of Cadu into a hell. Meanwhile, his wife Malu (Julia Ianina), willing to do anything to save her husband, enters the charade of Cadu's new identity and becomes the 'first lady' of drug trafficking. The case of Cadu is still investigated by Jonas (Caio Junqueira), a federal police officer who has been working for years to raise evidence against the Santa Cruz de La Sierra Cartel. Reason why you believe in the innocence of Cadu.


1 Corinthians 1
1 Corinthians 1 is the first chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Sosthenes in Ephesus, composed between 52–55 CE, and sent to the church in Corinth.


1 Corinthians 1, Text
The original text was written in Koine Greek. This chapter is divided into 31 verses.


1 Corinthians 1, Text, Textual witnesses
Some early manuscripts containing the text of this chapter are:


1 Corinthians 1, Opening greeting (1:1–3), Verse 1
Most English translations refer to Sosthenes as "our brother", but the actual text reads σωσθενης ο αδελφος, Sosthenes ho adelphos, which literally means "Sosthenes the brother". "The salutation with my own hand—Paul’s" in 1 Corinthians 16:21 suggests that the majority of the letter may have actually been scribed by someone else, and therefore many interpreters suggest that Sosthenes was the amanuensis of the Epistle.


1 Corinthians 1, Opening greeting (1:1–3), Verse 1
The address and greeting which open the Epistle conclude with the words Grace be unto you, and peace.


1 Corinthians 1, Thanksgiving for Christ's total sufficiency (1:4–9)
In the section of thanksgiving, Paul usually signals the issues to be dealt later in the letter, but he can always give thanks because God's sufficiency can resolve all problem in the person of his Son, Jesus Christ.


1 Corinthians 1, The divisiveness of idolizing Christian teachers (1:10–17a)
The disciples or pupils of a secular teacher must give exclusive loyalty to the teacher, and the Corinthians who were converted and baptized through the ministry of different teachers also perceived themselves in the secular way, that they engaged in quarrels over the merits of those teachers. Paul states this loyalty as idolatrous and wants them to follow the Messiah, not His servants.


1 Corinthians 1, Boasting in the Lord and not in the educated elite (1:17b–31)
Orators or public speakers in the first century generally produce carefully crafted speeches to draw the attention or bewitch the hearers, based on the performance only, not the content, but Paul used none of the tricks ("with words of human wisdom", lit. "by means of the wisdom of rhetoric") when he preach the gospel of Christ. Jesus Christ sent Paul to preach the gospel, with its content "the cross of Christ", not to secure a personal following. Paul asks the Corinthians to reflect on the secular status or class of the messengers of God's wisdom, who are 'the foolish', whom secular society regarded as 'nobodies' as opposed to the 'elite' who in the first century were described  as 'wise, influential in political sphere and well-born'.


1 Corinthians 1, Boasting in the Lord and not in the educated elite (1:17b–31), The power of God
Paul speaks of the power of God in this letter () and in his letter to the Romans (Romans 1:16), and in the gospels, Jesus debates the subject of the resurrection with the Sadducees, who he says "do not know the scriptures [or] the power of God" (Matthew 22:29;Mark 12:24).


1 Corinthians 1, Boasting in the Lord and not in the educated elite (1:17b–31), Verse 31
Other texts replace "glories" (KJV: "glorieth") with "boasts". Paul quotes from the Septuagint version of  in the Old Testament, "abbreviating quite freely"  from the longer text:


1 Corinthians 10
1 Corinthians 10 is the tenth chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Sosthenes in Ephesus. In this chapter Paul writes about the corinthians' Exodus journey and the Eucharist, and returns to the subject of food offered to idols. The argument concerning meats offered to idols is resumed in .


1 Corinthians 10, Text
Originally written in Koine Greek, this chapter is divided into 33 verses.


1 Corinthians 10, Text, Textual witnesses
Some early manuscripts containing the text of this chapter are:


1 Corinthians 10, Old Testament examples against idolatry (10:1–14)
The Pulpit Commentary suggests that Paul's purpose in verses 1 to 14 is to warn "against over confidence in relation to idolatry and other temptations".


1 Corinthians 10, Old Testament examples against idolatry (10:1–14)
Although writing to a church made up of both Jews and gentiles, Paul finds no difficulty in using scriptural narratives to illustrate God's dealings with the church, since he regards the Israelites in the desert as 'our ancestors' (10:1) or "our fathers", that is, the [Jewish] forefathers at the time of the exodus from Egypt. He speaks, "as in Romans 4:1, from his national consciousness, which was shared in by his Jewish readers, and well understood by his Gentile ones".


1 Corinthians 10, Old Testament examples against idolatry (10:1–14)
All of our fathers had the blessing of the divine presence: πάντες (pantes, "all") has strong emphasis, and is four times repeated. Paul uses the story of Israel's disobedience in the wilderness (also concerning idolatry and sexual immorality which makes it immediately relevant) to illustrate his warning to the Corinthians: "even those chosen by God can go badly astray; and if they do, whatever their privileges are liable to destruction".


1 Corinthians 10, The inherent disgracefulness of any tampering with idolatry (10:15–22)
At the Lord's Supper, 'the cup of blessing' is a 'partnership' in the blood of Christ and similarly, 'the bread which is broken' is a symbol of 'partnership' in the body of Christ (10:16), so that the participation in this meal signals a bond between the participant and Christ, which must be exclusive of all others (10:21-2; cf. the parallel argumentation in 6:15-17).


1 Corinthians 10, The inherent disgracefulness of any tampering with idolatry (10:15–22)
The reference to the 'bread' and the 'body' leads to an exposition about the 'one body' of the church (10:17, anticipating 11:17-34 and 12:12-31), as a model to encourage the people to take more care of their fellow 'limbs' with weaker consciences (cf. 10:23—4).


1 Corinthians 10, Practical guidelines on eating and avoiding offence (10:23–33)
This part, concluding in 11:1, deals with the ban on participation in 'idolatry' in 'places and occasions where sacrificial food may be on offer without involving the believer in idolatry'. As in chapter 8, Paul maintains that 'love is a more valuable criterion than knowledge' (8:1—3), so when acknowledging again the Corinthian principle of freedom (10:23, cf. 6:12), Paul insists on what 'builds up', that is, "what is beneficial to others" (cf. 8:1).


1 Corinthians 11
1 Corinthians 11 is the eleventh chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It was authored by Paul the Apostle and Sosthenes in Ephesus. In this chapter, Paul writes on the conduct of Christians while worshiping together.


1 Corinthians 11, Text
The original text was written in Koine Greek. This chapter is divided into 34 verses.


1 Corinthians 11, Text, Textual witnesses
Some early manuscripts containing the text of this chapter are:


1 Corinthians 11, Imitator of Christ
Theologian John Gill suggests that these words "more properly close the preceding chapter, than begin a new one", and many commentators agree. Paul concludes his argument in 1 Corinthians 4 in a similar way:


1 Corinthians 11, Imitator of Christ
According to Gill, these words refer to the rules which Paul would have the Corinthians follow him in, as he did Christ: to do all things to the glory of God, and not for his own gain, just as Christ, who does not seek his own glory, but the glory of God who sent him, so all what they did would be in the name of Christ, and to the glory of God.


1 Corinthians 11, Praise from Paul
The Pulpit Commentary suggests that this is probably a reference to the Corinthians' letter to Paul referred to already in .


1 Corinthians 11, Woman's headcovering
Now I praise you, brethren, that you remember me in all things and keep the traditions just as I delivered them to you. But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God. Every man praying or prophesying, having his head covered, dishonors his head. But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved. For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered.


1 Corinthians 11, Woman's headcovering
Verses 2–16 have been the source of much confusion for interpreters. In particular, problems come from the rhetorical question that nature teaches it is a shame for a man to have long hair and telling women to cover their heads on account of the angels. Interpretations tend to fall into three informal categories.


1 Corinthians 11, Woman's headcovering, Universal view
A minority of current Christians apply the passage universally. In this view, women should cover their heads and men should keep their hair short. As evidence they point to Paul's appeals to arguments that do not change with time, the creation of Adam and Eve, the angels, and Nature itself. Because Paul's arguments do not change, his conclusion should not change either. Therefore, these Christians cover their heads. Some cover only in church or while praying; others cover their heads all the time.


1 Corinthians 11, Woman's headcovering, Contemporary view
Several interpretations are taken on nature teaching showing long hair is a covering for woman. The New International Version translates "the nature of things" instead of simply "nature," but other translations claim this is incorrect. Some interpret that Paul believed culture to be an extension of Nature and therefore he meant that culture taught this.


1 Corinthians 11, Woman's headcovering, Bushnell view
A minority translate the passage as commanding women to uncover their heads. This idea was pioneered by John Lightfoot and expanded by Katharine Bushnell. In their view, Paul commanded women to uncover because they were made in the image of God, Eve was created for Adam's incapacity to exist alone, all men are born from women, because of her angels, nature does not teach otherwise, and the churches have no such custom. The passage is not actually a repression of women but a herald for equality. So far no printed Bibles have accepted this translation.


1 Corinthians 11, The Lord's Supper
In verses 17 through 33, Paul chastises the Corinthians for their behaviour when they come together "as a church" (literally Ancient Greek: ἐν ἐκκλησίᾳ, en ekklēsia, "in church" or "in the assembly")  to share what appears to be an agape feast. Paul describes his understanding of Jesus' actions at the Last Supper as having been "received from the Lord" (1 Corinthians 11:23), not received from the apostles who were present or from the tradition of the church.


1 Corinthians 11, The Lord's Supper
Teignmouth Shore argues that "the whole structure of the passage seems to imply that what follows had been received by St. Paul directly from Christ"  but Heinrich Meyer argues, with reference to Paul's use of the words ἀπὸ τοῦ Κυρίου (apo tou kuriou, "forth from the Lord") rather than παρά τοῦ Κυρίου (para tou kuriou, "coming from the Lord"), that "we are warranted in assuming that he means a reception, which issued indeed from Christ as originator, but reached him only mediately through another channel". Meyer notes the close similarity between Paul's account of the Last Supper and Luke's in .


1 Corinthians 12
1 Corinthians 12 is the twelfth chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Sosthenes in Ephesus. In this chapter, Paul writes about spiritual gifts and the unity of the members of Christ in one body.


1 Corinthians 12, Text
The original text was written in Koine Greek. This chapter is divided into 31 verses.


1 Corinthians 12, Text, Textual witnesses
Some early manuscripts containing the text of this chapter are:


1 Corinthians 12, Unity and Diversity in One Body, Verse 12
Paul refers to this image in several letters: ,  and . There is a possibility that Paul was familiar with the fable of Menenius Agrippa (died 493 BC), who used the allegory of human body as a plea for civil unity.


1 Corinthians 12, A more excellent way
The final verse in this chapter refers to a "more excellent way", the way of love, which Paul sets out in the next chapter.


1 Corinthians 13
1 Corinthians 13 is the thirteenth chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Sosthenes in Ephesus. This chapter covers the subject of Love. In the original Greek, the word ἀγάπη agape is used throughout the "Ο ύμνος της αγάπης". This is translated into English as "charity" in the King James version; but the word "love" is preferred by most other translations, both earlier and more recent.


1 Corinthians 13, Text
The original text was written in Koine Greek. This chapter is divided into 13 verses.


1 Corinthians 13, Text, English translation
1 Though I speak with the tongues of men and of angels, but have not love, I am only a resounding gong or clanging cymbal resounding in the wind. 2 And though I have the gift of prophecy, and can understand all mysteries and all knowledge, and though I have faith, that can move mountains, but have not love, I am nothing. 3 And though I give all I possess to the poor, and surrender my body to the flames, but have not love, I gain nothing.


1 Corinthians 13, Text, English translation
4 Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; 5 does not behave rudely, does not seek its own, is not provoked, thinks no evil; 6 does not rejoice in iniquity, but rejoices in the truth; 7 bears all things, believes all things, hopes all things, endures all things.


1 Corinthians 13, Text, English translation
8 Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. 9 For we know in part and we prophesy in part. 10 But when that which is perfect has come, then that which is in part will be done away.


1 Corinthians 13, Text, English translation
11 When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things.


1 Corinthians 13, Text, English translation
12 For now we see in a mirror, darkly, but then face to face. Now I know in part, but then I shall know just as I also am known.


1 Corinthians 13, Text, English translation
13 And now abide faith, hope, love, these three; but the greatest of these is love.


1 Corinthians 13, Agape
This chapter of 1 Corinthians is one of many definitional sources for the word agape when used to refer to divine love. Introducing his homage to love in , Paul describes agape as "a more excellent way".


1 Corinthians 13, "Through a glass, darkly"
1 Corinthians 13:12 contains the phrase βλέπομεν γὰρ ἄρτι δι' ἐσόπτρου ἐν αἰνίγματι (blepomen gar arti di esoptrou en ainigmati), which was translated in the 1560 Geneva Bible as "For now we see through a glass darkly" (without a comma), which wording was used in the 1611 KJV, which added a comma before "darkly". This passage has inspired the titles of many works, with and without the comma.


1 Corinthians 13, "Through a glass, darkly"
The Greek word: ἐσόπτρου esoptrou (genitive; nominative: ἔσοπτρον esoptron), here translated "glass", is ambiguous, possibly referring to a mirror or a lens. Influenced by Strong's Concordance, many modern translations conclude that this word refers specifically to a mirror. Example English-language translations include:


1 Corinthians 13, "Through a glass, darkly"
Paul's usage is in keeping with rabbinic use of the term אספקלריה (aspaklaria), a borrowing from the Latin specularia. This has the same ambiguous meaning, although Adam Clarke concluded that it was a reference to specularibus lapidibus, clear polished stones used as lenses or windows. One way to preserve this ambiguity is to use the English cognate, speculum. Rabbi Judah ben Ilai (2nd century) was quoted as saying "All the prophets had a vision of God as He appeared through nine specula" while "Moses saw God through one speculum." The Babylonian Talmud states similarly "All the prophets gazed through a speculum that does not shine, while Moses our teacher gazed through a speculum that shines."


1 Corinthians 13, Other notable passages
There are other passages from 1 Corinthians 13 that have been notably influential.


1 Corinthians 13, Other notable passages
Perhaps the most significant portion of 1 Corinthians 13 is the revered passage that defines love and indicates how Christians should love others.


1 Corinthians 13, Other notable passages, Verse 1
1 Corinthians 13, verse 1: "Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal."


1 Corinthians 13, Other notable passages, Verse 1
Bob Dylan paraphrases verse 1 in his song 'Dignity': "I heard the tongues of angels and the tongues of men... wasn't any difference to me."


1 Corinthians 13, Other notable passages, Verses 4–8
Verses 4–8, and 13 are frequently read during wedding ceremonies.


1 Corinthians 13, Other notable passages, Verses 4–8
In the King James Version, instead of "love", the word was "charity".


1 Corinthians 13, Other notable passages, Verse 11
The verse was used in the 1995 anime, Ghost in the Shell, at time 1:17:21.


1 Corinthians 13, Other notable passages, Verse 11
The verse is quoted by Cereal Killer Matthew Lillard in the 1995 film Hackers, at time 01:03:03


1 Corinthians 13, Other notable passages, Verse 11
The verse is quoted by former slave trader Rodrigo Mendoza (Robert De Niro), when he is admitted into the Jesuit order in the 1986 film The Mission.


1 Corinthians 13, Other notable passages, Verse 11
U.S. President Barack Obama referenced verse 11 in his inaugural address to the nation on January 20, 2009.


1 Corinthians 13, Other notable passages, Verse 11
The verse is quoted by Dakin Matthews in the 1991 film, Child's Play 3


1 Corinthians 13, Other notable passages, Verse 11
This verse is quoted by the character Wilson in the sitcom Home Improvement on the episode "For Whom the Belch Tolls"


1 Corinthians 13, Other notable passages, Verse 11
The verse is quoted by Todd Rundgren in the song "Real Man" from his 1975 album "Initiation"


1 Corinthians 13, Other notable passages, Verse 11
The verse is referenced in Episode 34 of Season 2 of In Treatment. The character Walter says that his parents' grief after the death of his brother forced him to 'put away childish things'. Walter's therapist Paul Weston notes that, unlike the narrator of Corinthians, Walter was still a boy and not yet a man when this happened.


1 Corinthians 13, Other notable passages, Verse 11
The verse is referenced in the Dirty Projectors song Stillness is the Move: "When the child was just a child, it did not know what it was. Like a child it had no habits, no opinions about anything."


1 Corinthians 13, Other notable passages, Verse 11
The verse was referenced by author C. S. Lewis in his famous quote "When I became a man I put away childish things, including the fear of childishness and the desire to appear very grown up."


1 Corinthians 13, Other notable passages, Verse 13
US President Franklin D. Roosevelt took the oath at his inauguration in 1933, with his hand on his family Bible, open to 1 Corinthians 13.


1 Corinthians 13, Other notable passages, Verse 13
Verse 13 is paraphrased in country singer Alan Jackson's 2001 hit "Where Were You (When the World Stopped Turning)".


1 Corinthians 13, Other notable passages, Verse 13
British Prime Minister Tony Blair read 1 Corinthians 13 at the funeral of Diana, Princess of Wales in 1997.


1 Corinthians 13, Other notable passages, Abridged verses
1 Corinthians 13, verses 2, 3, 4, 11 and 13 are introspectively digested aloud by ex-slave-trader mercenary, transitioned to Jesuit missionary, Rodrigo Mendoza (played by Robert De Niro) in the Robert Bolt-penned 1986 cinematographic Oscar winner The Mission, directed by Roland Joffé, at the 48:02 mark.


1 Corinthians 13, Adaptations
George S. Patton's poem “Through a Glass, Darkly,” also quoted by George C. Scott (portraying Patton) in the 1969 Francis Ford Coppola film Patton (film).


1 Corinthians 13, Adaptations
Swedish filmmaker Ingmar Bergman's twenty-third film as a director was titled Såsom i en spegel, (lit. ' As in a Mirror'), and released internationally under the title Through a Glass Darkly.


1 Corinthians 13, Adaptations
Soundtrack of the film Three Colors: Blue composed by Zbigniew Preisner features a solo soprano singing the epistle in Greek (in a piece titled "Song for the Unification of Europe").


1 Corinthians 13, Adaptations
The paragraphs 1–3 and 12–13 of the text are cited for the fourth song of the Vier ernste Gesänge by Johannes Brahms.


1 Corinthians 13, Adaptations
The Renaissance composer Orlando di Lasso set verses 11–13 in his sacred motet "Cum essem parvulus."


1 Corinthians 13, Adaptations
A paraphrase of the text is the basis for the song "Love Is the Law" composed and sung by Australian musician Paul Kelly.


1 Corinthians 13, Adaptations
Symphony No.6 "Liturgical" for baritone, choir and orchestra by Andrei Yakovlevich Eshpai (1989).


1 Corinthians 13, Adaptations
Joni Mitchell uses much of the text in 20th-century vernacular, including "through a glass darkly" in her song "Love" from her 1982 album Wild Things Run Fast, and fully -and dramatically -orchestrated on her 2002 retrospective Travelogue.


1 Corinthians 13, Adaptations
The Rolling Stones paraphrase the verse in the title of their 1969 compilation album Through the Past, Darkly (Big Hits Vol. 2).


1 Corinthians 13, Adaptations
Characters in Japanese filmmaker Sion Sono's 2008 film Love Exposure quote the chapter in its entirety and discuss its meaning during scenes at the end of the film's third hour.


1 Corinthians 13, Adaptations
Macklemore uses the verse "Love is patient. Love is kind" in his 2012 song, "Same Love".


1 Corinthians 13, Adaptations
Video game developer Arkane Studios paraphrased the title of Lewis Carroll's book by linking it with the verse, as the title for a chapter in their game "Prey": "Through the Looking Glass Darkly".


1 Corinthians 13, Adaptations
The text is drawn on / paraphrased in Lauryn Hill's song 'Tell Him' hidden on 'The Miseducation Of ..."


1 Corinthians 13, Adaptations
Car Seat Headrest uses verses 8–12 at the end of the song "Famous Prophets (Stars)" on the album Twin Fantasy (Face to Face).


1 Corinthians 13, Adaptations
James Baldwin quotes verse 11 in the fifth to last paragraph of Giovani's Room.


1 Corinthians 13, Adaptations
The lyrics of Legião Urbana's song "Monte Castelo" are a mix of this text and Camões' "Sonnet 11".


1 Corinthians 14
1 Corinthians 14 is the fourteenth chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Sosthenes in Ephesus. In this chapter, Paul writes about the gift of prophesy and about speaking in tongues. Biblical scholar F. Dale Bruner states that "edification becomes the theme of this chapter: in Paul's thought, the ultimate criterion for a gift of the Spirit is this: Does it upbuild the church?"


1 Corinthians 14, Text
The original text was written in Koine Greek. This chapter is divided into 40 verses.


1 Corinthians 14, Text, Textual witnesses
Some early manuscripts containing the text of this chapter are:


1 Corinthians 14, Verse 21
The quotation comes from the book of Isaiah, "but the term "the Law" was applied generally to the Old Testament".


1 Corinthians 14, Verse 34
Paul in this famous verse formulates his famous request for silence from women within churches. Many claim that this is in contradiction with women prophesying or preaching as seen in chapter 11, however, Paul had his sister Junia(Romans 16:7) she as preeminent will have the apostles and Luke his disciple, at the beginning of his Gospel wrote the story of Hannah prophesies (Luke 2:36–39), also this request is only within the churches.


1 Corinthians 14, Verse 34
Reasons: the most obvious reasons are those given by his collaborator and his disciple Clement of Rome in his Letter to the Corinthians (AD 90):


1 Corinthians 14, Verse 34
It must be borne in mind that Clement knew 1 Corinthians and that he even quotes as scripture inspired by the Holy Spirit.


1 Corinthians 15
1 Corinthians 15 is the fifteenth chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Sosthenes in Ephesus. The first eleven verses contain the earliest account of the post-resurrection appearances of Jesus in the New Testament. The rest of the chapter stresses the primacy of the resurrection for Christianity.


1 Corinthians 15, Text
The original text was written in Koine Greek. This chapter is divided into 58 verses.


1 Corinthians 15, Text, Textual witnesses
Some early manuscripts containing the text of this chapter are:


1 Corinthians 15, Verses 1–11: Kerygma of the death  and resurrection of Jesus, Verses 3–7, "According to the scriptures"
Soon after his death, Jesus' followers believed he was raised from death by God and exalted to divine status as Lord (Kyrios) "at God's 'right hand'," which "associates him in astonishing ways with God." According to Larry Hurtado, powerful religious experiences were an indispensable factor in the emergence of this Christ-devotion. Those experiences "seem to have included visions of (and/or ascents to) God's heaven, in which the glorified Christ was seen in an exalted position."


1 Corinthians 15, Verses 1–11: Kerygma of the death  and resurrection of Jesus, Verses 3–7, "According to the scriptures"
Those experiences were interpreted in the framework of God's redemptive purposes, as reflected in the scriptures, in a "dynamic interaction between devout, prayerful searching for, and pondering over, scriptural texts and continuing powerful religious experiences." This initiated a "new devotional pattern unprecedented in Jewish monotheism," that is, the worship of Jesus next to God, giving a central place to Jesus because his ministry, and its consequences, had a strong impact on his early followers. Revelations, including those visions, but also inspired and spontaneous utterances, and "charismatic exegesis" of the Jewish scriptures, convinced them that this devotion was commanded by God.


1 Corinthians 15, Verses 1–11: Kerygma of the death  and resurrection of Jesus, Verses 3–7, "Died for our sins"
In the Jerusalem ekklēsia, from which Paul received this creed, the phrase "died for our sins" probably was an apologetic rationale for the death of Jesus as being part of God's plan and purpose, as evidenced in the scriptures. The phrase "died for our sins" was derived from Isaiah, especially , and Maccabees 4, especially .


1 Corinthians 15, Verses 1–11: Kerygma of the death  and resurrection of Jesus, Verses 3–7, "Died for our sins"
[ 28] Be merciful to your people, and let our punishment suffice for them. [ 29] Make my blood their purification, and take my life in exchange for theirs.


1 Corinthians 15, Verses 1–11: Kerygma of the death  and resurrection of Jesus, Verses 3–7, "Died for our sins"
According to Geza Vermes, for Paul 1 Corinthians 15:3 may have referred to  (NRSV), narrating the Binding of Isaac, in which Abraham is willing to sacrifice Isaac, his only son, obeying to the will of God.


1 Corinthians 15, Verses 1–11: Kerygma of the death  and resurrection of Jesus, Verses 3–7, "Raised on the third day"
Come, let us return to the Lord;for he has torn us, that he may heal us;he has struck us down, and he will bind us up. After two days he will revive us;on the third day he will raise us up, that we may live before him."


1 Corinthians 15, Verses 1–11: Kerygma of the death  and resurrection of Jesus, Verses 3–7, Origins of the creed
The account of the resurrection appearances of Jesus in verses 3–7 appears to be an early pre-Pauline creedal statement. Verses 3–5 (plus possible additional verses) may be  one of the earliest creeds about Jesus' death and resurrection. Most biblical scholars note the antiquity of the creed, probably originating from the Jerusalem apostolic community. The antiquity of the creed has been placed to no more than five years after Jesus' death by most biblical scholars. The linguistic analysis suggests that the version received by Paul seems to have included verses 3b–6a and 7. The creed has been deemed to be historically reliable and is claimed to preserve a unique and verifiable testimony of the time.


1 Corinthians 15, Verses 1–11: Kerygma of the death  and resurrection of Jesus, Verses 3–7, Origins of the creed
Geza Vermes is representative of the common understanding of the origins of this creed in The Resurrection, stating that the words of Paul are "a tradition he has inherited from his seniors in the faith concerning the death, burial and resurrection of Jesus". Gary R. Habermas argues, "Essentially all critical scholars today agree that in Corinthians 15:3–8, Paul records an ancient oral tradition(s) that summarizes the content of the Christian gospel," in which Paul "uses the explicit language of oral transmission," according to Donald Hagner. In other words, Paul's account has been described by scholars as "the very early tradition that was common to all Christians", as "a sacred tradition", and contained in "the oldest strata of tradition".


1 Corinthians 15, Verses 1–11: Kerygma of the death  and resurrection of Jesus, Verses 3–7, Origins of the creed
According to Paul's Epistle to the Galatians he had previously met two of the people mentioned in these verses as witnesses of the resurrection: James the Just and Cephas/Peter:


1 Corinthians 15, Verses 1–11: Kerygma of the death  and resurrection of Jesus, Verses 3–7, Origins of the creed
Then after three years, I went up to Jerusalem to get acquainted with Cephas and stayed with him fifteen days. I saw none of the other apostles – only James, the Lord's brother. I assure you before God that what I am writing you is no lie. ()


1 Corinthians 15, Verses 1–11: Kerygma of the death  and resurrection of Jesus, Verses 3–7, Origins of the creed
Moreover, even skeptical scholars agree that the creed in 1 Corinthians 15 is not an interpolation but was a creed formulated and taught at a very early date after Jesus' death. Gerd Lüdemann, a skeptic scholar, maintains that "the elements in the tradition are to be dated to the first two years after the crucifixion of Jesus... not later than three years..." Michael Goulder, another skeptic scholar, states that it "goes back at least to what Paul was taught when he was converted, a couple of years after the crucifixion".


1 Corinthians 15, Verses 1–11: Kerygma of the death  and resurrection of Jesus, Verses 8–11
[ 8] Last of all, as to one untimely born, he appeared also to me. [ 9] For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God. [ 10] But by the grace of God I am what I am, and his grace toward me has not been in vain. On the contrary, I worked harder than any of them—though it was not I, but the grace of God that is with me. [ 11] Whether then it was I or they, so we proclaim and so you have come to believe.


1 Corinthians 15, Verses 12-58: resurrection of the dead, Jesus and the believers 12–19
In verses 12–19, St Paul, in response to some expressed doubts of the Corinthian congregation, whom he is addressing in the letter, adduces the fundamental importance of the resurrection as a Christian doctrine. Through those verses, Paul is stressing the importance of the resurrection of Jesus Christ and its relevance to the core of Christianity. Paul rebukes the Corinth Church by saying if Jesus did not resurrect after the crucifixion, then there is no point in the Christianity faith (1 Cor 15:12–19 ESV).


1 Corinthians 15, Verses 12-58: resurrection of the dead, Verses 20–28: the last enemy
In verses 20–28, Paul states that Christ will return in power and put his "enemies under his feet" (25) and even death, "the last enemy", shall be destroyed:


1 Corinthians 15, Verses 12-58: resurrection of the dead, Verses 20–28: the last enemy, Verse 27
refers to Psalm . Ephesians  also refers to this verse of Psalm 8.


1 Corinthians 15, Verses 12-58: resurrection of the dead, Verse 29: baptism for the dead
Verse 29 suggests that there existed a practice at Corinth whereby a living person would be baptized instead of some convert who had recently died. Teignmouth Shore, writing in Ellicott's Commentary for Modern Readers, notes that among the "numerous and ingenious conjectures" about this passage, the only tenable interpretation is that there existed a practice of baptising a living person to substitute those who had died before that sacrament could have been administered in Corinth, as also existed among the Marcionites in the second century, or still earlier than that, among a sect called "the Corinthians". The Jerusalem Bible states that "What this practice was is unknown. Paul does not say if he approved of it or not: he uses it merely for an ad hominem argument".


1 Corinthians 15, Verses 12-58: resurrection of the dead, Verse 29: baptism for the dead
The Latter Day Saint movement interprets this passage to support the practice of baptism for the dead. This principle of vicarious work for the dead is an important work of The Church of Jesus Christ of Latter-day Saints in the dispensation of the fulness of times. This interpretation is rejected by other denominations of Christianity.


1 Corinthians 15, Verses 12-58: resurrection of the dead, Be not deceived: 33–4
33 Do not be deceived: "Evil company corrupts good habits." 34 Awake to righteousness, and do not sin; for some do not have the knowledge of God. I speak this to your shame.


1 Corinthians 15, Verses 12-58: resurrection of the dead, Be not deceived: 33–4
Verse 33 contains a quotation from classical Greek literature. According to the church historian Socrates of Constantinople it is taken from a Greek tragedy of Euripides, but modern scholarship, following Jerome attributes it to the comedy Thaĩs by Menander, or Menander quoting Euripides. It might not have been a direct quote by Paul: "This saying was widely known as a familiar quotation."


1 Corinthians 15, Verses 12-58: resurrection of the dead, Resurrection of the body: 35–58
The chapter closes with an account of the nature of the resurrection, that in the Last Judgement the dead will be raised and both the living and the dead transformed into "spiritual bodies" (verse 44):


1 Corinthians 15, Verses 12-58: resurrection of the dead, Resurrection of the body: 35–58
51 Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed—  52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. 53 For this corruptible must put on incorruption, and this mortal must put on immortality.


1 Corinthians 15, Verses 12-58: resurrection of the dead, Resurrection of the body: 35–58
Hence, through the power of Jesus Christ "Death is swallowed up in victory" (verse 54). Referring to a verse in the Book of Hosea, Paul asks: "O death where is thy sting? O grave where is thy victory?" (verse 55), thus, equating sin with death and the Judaic Law which have now been conquered and superseded by the victory of Christ.


1 Corinthians 15, Uses, Church
The Catechism of the Catholic Church refers to 1 Corinthians 15:


1 Corinthians 15, Uses, Church
FATHER, [...] this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent. 1 God our Savior desires all men to be saved and to come to the knowledge of the truth. 2 There is no other name under heaven given among men by which we must be saved 3 than the name of JESUS.


1 Corinthians 15, Uses, Church
Readings from the text are used at funerals in the Catholic Church, where mourners are assured of the "sure and certain expectation of the resurrection to a better life".


1 Corinthians 15, Uses, Popular
In the book Harry Potter and the Deathly Hallows by J. K. Rowling, the inscription on the headstone of Harry Potter's parents has the engraving of the words: "The last enemy that shall be destroyed is death". This is taken from the King James Version of 1 Corinthians 15:26.


1 Corinthians 16
1 Corinthians 16 is the sixteenth (and also the last) chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Sosthenes in Ephesus, composed between 52–55 CE, and sent to the church in Corinth. This chapter contains the closing statements of the letter, with Paul's travel plans, final instructions, and greetings. Verse 8 confirms that Paul was in Ephesus when the letter was composed, and verse 21 confirms that the majority of the letter was scribed by an amanuensis.


1 Corinthians 16, Text
The original text was written in Koine Greek. This chapter is divided into 24 verses.


1 Corinthians 16, Text, Textual witnesses
Some early manuscripts containing the text of this chapter are:


1 Corinthians 16, Arranging the collection (16:1–4)
This part discusses the fifth matter the Corinthians wrote about (others previously being in 7:1, 25; 8:1; 12:1) regarding the money collected for the poor Christians in Jerusalem.


1 Corinthians 16, Paul's travel arrangements (16:5–9)
Paul expects to spend the winter in Corinth, to get them participating in his future ministry, and also desires to visit Rome, but he planned to remain in Ephesus until Pentecost, due to a good evangelistic opportunities in that city.


1 Corinthians 16, Timothy's proposed visit (16:10–11)
Paul asks that Timothy is to be well received when he comes to visit them, be protected from enmity and be given provision of his needs for travel.


1 Corinthians 16, The return of Apollos (16:12–14)
The sixth and final matter the Corinthians wrote is to ask for the return of Apollos, but it is clear from 1:12; 3:4; 4:6 that the motives could be suspect, that is, as an alternative of Paul's return. Nonetheless, Paul urges Apollos to go. On the other hand, Apollos responded that 'it was not at all the will that he now come' and 'he will come when he has the opportunity' (lit. "when the time is right"), suggesting that Apollos understood the bad timing to accept the invitation ('would not be in the interests of the congregation') at this time of tension between Paul and the church there. Interestingly, 'Apollos was content for Paul to reply on his behalf'.


1 Corinthians 16, The godly example of the household of Stephanas (16:15–18)
The members of the household of Stephanas were 'the earliest fruits of Paul's ministry in Corinth, and they have used their resources to help God's people' (cf 1:2). Paul has experienced in Ephesus how Stephanas ministered to the needs, together with Fortunatus and Achaicus, as their arrivals gave joy to Paul while he was separated from the church in Corinth.


1 Corinthians 16, Final greetings (16:19–24)
Paul forwards the greetings of the churches in the province of Asia, of which Ephesus is the capital, as his ministry has expanded beyond that one city. Other co-workers also sent their greetings, including Priscilla and Aquila, and Paul calls the Corinthians to greet each other 'as members of a holy brotherhood'. Almost to the end, Paul himself took the pen and wrote his personal blessings, as well as curse to those who preach another gospel (cf. Galatians 1:8–9), but ended the letter with the greeting of grace as he added his love in Christ Jesus to the congregation, despite their attitudes towards him, to follow the example of Christ's love, that never changes.


1 Corinthians 16, Final greetings (16:19–24), Verse 21
This statement suggests that the majority of this epistle may have actually been scribed by someone else, and many interpreters suggest that Sosthenes was the amanuensis of the Epistle (see 1 Corinthians 1:1).


1 Corinthians 2
1 Corinthians 2 is the second chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Sosthenes in Ephesus, composed between 52–55 CE.


1 Corinthians 2, Text
The original text was written in Koine Greek. This chapter is divided into 16 verses.


1 Corinthians 2, Text, Textual witnesses
Some early manuscripts containing the text of this chapter are:


1 Corinthians 2, Paul's preaching ministry in Corinth
recounts Paul's departure from Athens and his arrival in Corinth. The writer of the Acts of the Apostles states that Paul "testified to the Jews that Jesus is the Christ, but when [the Jews] opposed him and blasphemed, [Paul] shook his garments and said to them, 'Your blood be upon your own heads; I am clean. From now on I will go to the Gentiles'." Lutheran theologian Harold Buls describes Corinth as "was much like the city of Athens. They admired philosophers and orators. They were always sitting around waiting to hear or tell the latest philosophy.


1 Corinthians 2, Paul's preaching ministry in Corinth
Many of them were sophists, teachers of speech and philosophy who came to be disparaged for their oversubtle, self-serving reasoning. Many of them were skilled in devious argumentation." In  Paul recalls that he "did not come with excellence of speech or of wisdom". He states that he spoke "in weakness, in fear, and in much trembling" and "my speech and my preaching were not with persuasive words of human wisdom". Acts reports that


1 Corinthians 2, Verse 2
Buls notes that "'For' is the explanatory 'you see' and explains verse 1".


1 Corinthians 2, The rulers of this age
Paul refers twice to "the archons (rulers, princes) of this age" (Ancient Greek: των αρχοντων του αιωνος τουτου, tōn archontōn tou aiōnos toutou). Dutch theologian Hugo Grotius suggests that the rulers of this age are the "politicians, who adhere to justice and understand history."


1 Corinthians 2, The rulers of this age
Grotius's opinion reflects a time when the religious categories of late antiquity had been all but forgotten, before the rise of modern biblical and classical scholarship. In fact, Paul's reference is to spiritual powers (fallen or rebellious angels) who rule over the nations from on high, in the heavenly places. This idea of cosmic archons whom Christ has conquered and taken captive through his death and resurrection is a running theme in Paul's theology.


1 Corinthians 3
1 Corinthians 3 is the third chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Sosthenes in Ephesus, composed between 52–55 CE. In this chapter, Paul begins to deal with the issue of factionalism in the Corinthian church which is one of his main reasons for writing the letter.


1 Corinthians 3, Text
The original text was written in Koine Greek. This chapter is divided into 23 verses.


1 Corinthians 3, Text, Textual witnesses
Some early manuscripts containing the text of this chapter are:


1 Corinthians 3, Paul's purpose
Paul's intention in this chapter is to address the spiritual immaturity of the Corinthian church, which is displayed through its intense factionalism.


1 Corinthians 3, Paul's purpose
A similar image is used by the writer of the Epistle to the Hebrews. The Corinthian church appears to be divided into factions supporting or allied with Paul, Apollos and Cephas (1 Corinthians 3:4 and 3:22). "Allegiance to people was obliterating the Gospel for them. Instead of being wise, they were becoming worldly fools".


1 Corinthians 4
1 Corinthians 4 is the fourth chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Sosthenes in Ephesus, composed between 52–55 CE. Paul continues to confront the factionalism of the Corinthian church and describes the role of an apostle.


1 Corinthians 4, Text
The original text was written in Koine Greek. This chapter is divided into 21 verses.


1 Corinthians 4, Text, Textual witnesses
Some early manuscripts containing the text of this chapter are:


1 Corinthians 4, Servants of Christ and stewards of the mysteries of God
In verse 1, Paul writes of "us" as servants of Christ and stewards of the mysteries of God. The New Living Translation and the Living Bible paraphrase both specify that "us" refers to Paul and Apollos, continuing from the references to factions within the church which Paul has confronted in the previous chapter. The Weymouth New Testament and Albert Barnes both refer to "us" as "us Apostles". Heinrich Meyer argues differently: "us" meaning "myself and such as I, by which other apostles also and apostolic teachers (like Apollos) are meant. In view of  (whether Paul or Apollos or Cephas, or the world or life or death, or things present or things to come — all are yours) no narrower limitation is allowable."


1 Corinthians 4, Servants of Christ and stewards of the mysteries of God
The words generally translated as "servants of Christ" (υπηρετας χριστου, hypēretas Christou) could also be translated as "officers" of Christ.


1 Corinthians 5
1 Corinthians 5 is the fifth chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Sosthenes in Ephesus. In this short chapter, Paul deals with an issue of sexual immorality in the Corinthian church.


1 Corinthians 5, Text
The original text was written in Koine Greek. This chapter is divided into 13 verses.


1 Corinthians 5, Text, Textual witnesses
Some early manuscripts containing the text of this chapter are:


1 Corinthians 5, Sexual immorality and exclusion
"The censure of the party-divisions [addressed in the previous chapters] is concluded", and Paul moves on without transition to a "widely"  or "universally"  reported issue of a member of the Corinthian church living with his father's wife and the church failing to remove this man from their fellowship. Paul criticises the church for its arrogance in not taking action, which might have been due to the factional nature of the church or to a false understanding of Christian liberty. In 2 Corinthians 2, Paul commands the church in Corinth to forgive and restore a certain brother to fellowship, apparently the same person.


1 Corinthians 5, Paul's previous letter
Verse 9 refers to an earlier letter written by Paul to the Corinthians, sometimes called the "warning letter" or the "pre-canonical letter". Paraphrase versions like J. B. Philips' translation and the New Testament for Everyone explicitly call this a "previous" letter, supplying a word which is not in the original text. The previous letter had warned members of the church not to associate with people living immoral lives.


1 Corinthians 6
1 Corinthians 6 is the sixth chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Sosthenes in Ephesus. In this chapter, Paul deals with lawsuits among believers and with sexual immorality.


1 Corinthians 6, Text
The original text was written in Koine Greek. This chapter is divided into 20 verses.


1 Corinthians 6, Text, Textual witnesses
Some early manuscripts containing the text of this chapter are:


1 Corinthians 6, Lawsuits among believers
Paul criticises those who take up lawsuits with other believers before the civil authorities – those who have no standing in the church. There should be people within the church who are "wise enough to decide between one believer [or brother] and another": Paul asks whether there are any? It would be better to be wronged and to be defrauded than to take a matter to court before the "unrighteous" – for that is itself a greater fraud.


1 Corinthians 6, Lawsuits among believers
whereas William Robertson Nicoll, in the Expositor's Greek Testament, argues that


1 Corinthians 6, Lawsuits among believers
Martin Luther, Beza, Lachmann, Osiander, Hofmann and Meyer "make the passage sterner and more telling" as an assertion than the common way of viewing it as a question, which is adopted also by Tischendorf and Ewald.


1 Corinthians 6, Verse 9
In 2019, Australian rugby player Israel Folau paraphrased from 1 Corinthians 6:9 on social media and was subsequently stripped of his multi million dollar contract when he refused to recant this post. $2 million was raised by the Australian public for his court costs. His appeal was subsequently settled.


1 Corinthians 6, Final verse (6:20), Verse 20
The majority of early manuscripts end this chapter with the words Ancient Greek: δοξάσατε δὴ τὸν Θεὸν ἐν τῷ σώματι ὑμῶν, doxasate de ton theon en tō sōmati humōn), "therefore glorify God in your body". The Textus Receptus adds Ancient Greek: καὶ ἐν τῷ πνεύματι ὑμῶν, ἅτινά ἐστι τοῦ Θεοῦ, kai en to pneumati humōn, hatina esti tou theou, which the New King James Version translates as "and in your spirit, which are (i.e. body and spirit) God’s". The Cambridge Bible for Schools and Colleges notes that "these words are not found in many of the best MSS. and versions, and they somewhat weaken the force of the argument, which is intended to assert the dignity of the body. They were perhaps inserted by some who, missing the point of the Apostle’s argument, thought that the worship of the spirit was unduly passed over."


1 Corinthians 7
1 Corinthians 7 is the seventh chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Sosthenes in Ephesus. In this chapter, Paul replies to certain questions raised by the Corinthian church in a letter sent to him.


1 Corinthians 7, Text
The original text was written in Koine Greek. This chapter is divided into 40 verses.


1 Corinthians 7, Text, Textual witnesses
Some early manuscripts containing the text of this chapter are:


1 Corinthians 7, Letter from Corinth
In this chapter, Paul replies to certain questions raised by the Corinthian church in a letter to him. Methodist writer Joseph Benson comments:


1 Corinthians 8
1 Corinthians 8 is the eighth chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Sosthenes in Ephesus. In this short chapter, Paul deals with an issue about food offered to idols.


1 Corinthians 8, Text
The original text was written in Koine Greek. This chapter is divided into 13 verses.


1 Corinthians 8, Text, Textual witnesses
Some early manuscripts containing the text of this chapter are:


1 Corinthians 8, Food offered to idols
At the Apostolic Council of Jerusalem, reported in Acts 15, following advice offered by Simon Peter ( and ), Barnabas and Paul gave an account of their ministry among the gentiles (), and the apostle James quoted from the words of the prophet Amos (, quoting ). James added his own words  to the quotation: "Known to God from eternity are all His works"  and then submitted a proposal, which was accepted by the Church and became known as the Apostolic Decree:


1 Corinthians 8, Food offered to idols
Here, Paul makes no reference to the Apostolic Decree, advising members of the Corinthian church that we all know that food offered to idols is a meaningless concept – "we know that an idol is nothing in the world"  – but its consumption is capable of leading to misunderstanding. Protestant theologian Heinrich Meyer argues that this omission "is in keeping with [Paul's] consciousness of his own direct and independent apostolic dignity".


1 Corinthians 9
1 Corinthians 9 is the ninth chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Sosthenes in Ephesus. Paul defends himself as an apostle.


1 Corinthians 9, Text
The original text was written in Koine Greek. This chapter is divided into 27 verses.


1 Corinthians 9, Text, Textual witnesses
Some early manuscripts containing the text of this chapter are:


1 Corinthians 9, Paul's apologia
This chapter is devoted to Paul's apologia: "a defence of the Apostolic authority of St Paul". Paul opens this section of his letter with four rhetorical questions:


1 Corinthians 9, Paul's apologia
He acknowledges that he may not be treated as apostle by others, but asserts that he is an apostle to the churches he has founded and the Corinthian church is the "seal of [his] apostleship in the Lord". In  he speaks of τοῖς ἐμέ ἀνακρίνουσίν, tois eme anakrinousin, "those investigating  me, whether I am a true apostle". "The word used here, ἀνακρίνω (anakrino), is properly a forensic term, and is usually applied to judges in courts; to those who sit in judgment, and investigate and decide in litigated cases brought before them".


1 Corinthians 9, Paul's apologia
The "others" who do not recognise Paul as an apostle may have been emissaries from Jerusalem or the Petrine party, those associated with the slogan "I am for Cephas" in , or possibly " to some who may have arrived at Corinth subsequent to St. Paul’s departure, and who, not recognising his Apostleship in relation to themselves, stirred up some of the Corinthians to repudiate it also".


1 Day
1 Day is a 2009 British crime film about gangs and their communities in inner city Birmingham. The story follows Flash as he attempts to get £100,000 to his boss Angel in less than 24 hours or face certain death. Directed by Penny Woolcock, the film is street-cast and features no professional actors. It stars Dylan Duffus, Duncan Tobias, Yohance Watson, and Ohran Whyte.


1 Day, Plot
Flash (Dylan Duffus) receives a phone call from Angel (Yohance Watson) announcing that he's being released early from prison and wants the £500,000 he's left Flash for safekeeping. Flash is £100,000 short of the full amount and is pushed for time. Flash is forced to strike a deal with Evil (Duncan Tobias) who more than lives up to his name. The movie follows Flash's race against time as he is pursued by a rival gang called The Zampa Boys as Flash is part of OSC (Old Street Crew). He is also pressured by his three irate baby mothers and his grandmother.


1 Day, Reception
The film has received a mixed reception amongst film critics.


1 Day, Reception
In Birmingham it was withdrawn from the Odeon Cinemas chain, on the advice of the West Midlands Police. The West Midlands Police say they did not give such a statement.


1 December 2013 Euromaidan riots
A series of riots occurred in several locations of downtown Kyiv, Ukraine, on 1 December 2013 in response to a police crackdown on Euromaidan's protesters and journalist on the night of 30 November. The day saw the highest numbers of journalists injured by police in a single event since Ukraine's independence regain in 1991. Also, 1 December became the first instance of a public building being occupied by protesters in modern history of the country.


1 December 2013 Euromaidan riots, 30 November attack on protesters
On the night of 30 November 2013 at 04:00, armed with batons, stun grenades, and tear gas, Berkut special police units attacked and dispersed all protesters from Maidan Nezalezhnosti while suppressing mobile phone communications. The police attacked not only the protesters (most of whom didn't or failed to put up resistance) but also other civilians in the vicinity of Maidan Nezalezhnosti, when the Berkut forces chased unarmed people several hundreds of meters and continued to beat them with batons and feet. Initially, 35 people were injured as a result of the militia raid, including a Reuters cameraman and a photographer.


1 December 2013 Euromaidan riots, 30 November attack on protesters
Other protesters were detained. Most of the protesters were students. At 09:20 Berkut besieged the St. Michael's Golden-Domed Monastery where approximately 50 Euromaidan activists, including the injured, found sanctuary. Police spokeswoman Olha Bilyk justified the police raid by saying that protesters were interfering with preparations to decorate the square for the Christmas and New Year's holidays, and accused them of throwing stones and burning logs. Minister of Internal Affairs Vitaliy Zakharchenko later apologized and claimed "riot police abused their power" and promised a thorough investigation. Via state television he added "if there are calls for mass disturbances, then we will react to this harshly".


1 December 2013 Euromaidan riots, 30 November attack on protesters
In an official statement, Ukrainian Deputy Prosecutor General Anatoliy Pryshko confirmed that 79 people were injured during the raid, including 6 students, 4 reporters, and 2 foreigners; 10 people were hospitalized. In addition, 7 policemen were also injured.


1 December 2013 Euromaidan riots, 30 November attack on protesters
On 30 November 2013 by 13:00 another spontaneous meeting was taking place at St. Michael's Square near the St. Michael's Monastery as Maidan Nezalezhnosti continued to be guarded by the Berkut formations. Ambassadors from some ten countries of the European Union, among which was the Ambassador of the European Union in Ukraine, Jan Tombiński, visited protesters at the meeting. According to Hromadske.TV, by 16:00 the meeting gathered some 5,000 people who were shouting "Won't forgive", and "Revolution". At St. Michael Square protesters started to form units of self-resistance. Approximately 10,000 protesters remained in the evening of the 30th, with an estimated 10,000 more from Lviv travelling to Kyiv on Saturday night.


1 December 2013 Euromaidan riots, 30 November attack on protesters
On 30 November opposition parties Batkivshchyna, UDAR and Svoboda set up "Headquarters of National Resistance" throughout Ukraine.


1 December 2013 Euromaidan riots, 1 December riots
On 1 December, Kyiv's District Administrative Court banned further protests in downtown Kyiv at both Maidan Nezalezhnosti and European Square, as well as in front of the Presidential Administration and Interior Ministry buildings, until 7 January 2014. Opposition forces planned the rally on the 1st to take place at St. Michael's Square, which is not among the banned rally locations, with a march towards Maidan Nezalezhnosti. During 1 December rally, protesters followed through and defied the ban and marched form St. Michael's Square to re-take Maidan Nezalezhnosti.


1 December 2013 Euromaidan riots, 1 December riots
Protesters broke several windows in the city council building, followed by crowds spilling out of Maidan Nezalezhnosti to the Presidential Administration building at Bankova Street and the Cabinet building (Hrushevskoho Street). People chanted "Out with the thugs" and sang the Ukrainian anthem. The opposition party Batkivshchyna claimed as much as 500,000 protesters turned out for the rallies, and opposition leader Petro Poroshenko claimed 350,000 were on Maidan Nezalezhnosti. Other news agencies reported over 100,000 in Maidan Nezalezhnosti alone, and the total number of protesters to be from 400,000 to 800,000. One poll had 70% of the surge in protesters attributable to the violence of 30 November.


1 December 2013 Euromaidan riots, 1 December riots
At around 14:00, a group of protesters commandeered a bulldozer (LongGong CDM 833) from Maidan Nezalezhnosti and attempted to pull down the fence surrounding the Presidential Administration building. People threw bricks at Internal Troops guards. At least three people were injured outside of the presidential administration building, receiving head injuries from flying debris. AFP reporters saw security forces outside the Presidential Administration building fire dozens of stun grenades and smoke bombs at masked demonstrators who were pelting police with stones and Molotov cocktails.


1 December 2013 Euromaidan riots, 1 December riots
The opposition stated that the aforementioned confrontations with police forces were organized by provocateurs and that the opposition has nothing to do with the conflict at Bankova street. They confirmed that the protests of opposition are peaceful. Number of activists including People's Deputy of Ukraine Petro Poroshenko attempted to stop the tractor.


1 December 2013 Euromaidan riots, 1 December riots
Radio Stolytsia reported that Berkut riot police stopped a motorcade of protesters from heading towards the presidential mansion in Mezhyhirya, a suburb north of Kyiv.


1 December 2013 Euromaidan riots, 1 December riots
The Ukrainian Interior Ministry reported that more than 300 members of the radical Bratstvo (Brotherhood) organization were involved in unlawful actions committed outside the Presidential Administration building, who acted under the direction of its leader, Dmytro Korchynsky.


1 December 2013 Euromaidan riots, 1 December riots
The opposition occupied the Kyiv City Council (City Hall) and the Trade Unions' Building. They still remain under control of the protesters. At the city council building, protesters broke windows to get inside the building and occupy it. They chanted "Kyiv is ours" and hung a Ukrainian flag in a window. The city police warned the protesters in City Hall that they will "undertake measures" to clear the building if they do not leave it, without specifying. "The capital's police warns that in case of non-compliance with the lawful demands, the law enforcers will undertake corresponding measures to free the building from violators of law."


1 December 2013 Euromaidan riots, 1 December riots
Secretary of the Writer's Union of Ukraine Serhiy Pantiuk took a dozen women to shelter inside the Union building. After other protesters fleeing Berkut police took refuge in the building as well, police broke in though the rear windows and started beating everyone in the building, including women, journalists, and building security. There were up to 50 people hiding inside.


1 December 2013 Euromaidan riots, 1 December riots
The official websites of Ukraine's presidential administration and interior ministry that controls more than 300,000 law enforcement personnel had been down for most of the day. Local media reports claim that hackers are the cause, although no group has taken responsibility for it.


1 December 2013 Euromaidan riots, 1 December riots
At 20:00, an angry mob of thousands attacked Berkut riot units who were guarding the statue of Vladimir Lenin. The crowd attacked with rocks, ladders, and other objects, while troops responded by deploying tear gas and making random attacks at the crowd. At least one Berkut member was heavily injured and the troops were forced to flee on a bus once overtaken by the crowd.


1 December 2013 Euromaidan riots, 1 December riots
The opposition announced a national strike and launched construction of a tent city on Maidan Nezalezhnosti. Writer Irena Karpa also encouraged the nation to go on general strike – to skip work, boycott Russian products and continue the protests. Opposition leaders stated that Yanukovych is planning on declaring a state of emergency on 2 December. Klitschko denounced the attempt to storm the president's office as an effort to provoke the government into declaring a state of emergency. He called for everyone to stay on the square in a peaceful protest.


1 December 2013 Euromaidan riots, 1 December riots
He later called for the president's resignation, stating "They stole the dream. If this government does not want to fulfill the will of the people, then there will be no such government, there will be no such president. There will be a new government and a new president," he said to cheering crowds. Meanwhile, Svoboda leader Oleh Tyahnybok called for a national strike and in an official release called for a "social and national revolution," saying a revolution has started in Ukraine. Opposition leader Yuriy Lutsenko also called for a revolution to take place, saying "Our plan is clear: this is not a rally, not an action. This – is a revolution," and called to complete the revolutions which took place in 1991 and 2004.


1 December 2013 Euromaidan riots, Injuries
Five riot police sustained bodily injuries and three have been chemically poisoned from an unknown gas, Ukrainska Pravda reports. As of 4 p.m. 22 people had been injured and sought medical attention in emergency rooms in clashes during the demonstrations in Kyiv, according to the health department of the Kyiv City State Administration. In most cases, those injured were treated for chemical burns of the eyes and bodily injuries, according to Interfax-Ukraine. Kyiv police spokeswoman Olha Bilyk said by telephone that around 100 officers were wounded in the clashes.


1 December 2013 Euromaidan riots, Injuries
A mayor's office official said nearly 50 demonstrators had also been treated by doctors for various injuries. Kyiv Post reported on eyewitness accounts of the demonstrations that suggest that there might have been hundreds of protesters injured. According to the Department of Health, by the end of the second day of clashes, 109 protesters were hospitalized with 165 injured in total.


1 December 2013 Euromaidan riots, Injuries
Telekrytyka, a media watchdog compiled a list of over 40 injured journalists and photographers, with many report said they were deliberately beaten by the riot police while displaying their journalist IDs. The New York Times, Ukrainska Pravda, and Agence France-Presse photographers were among at least 30 journalists injured in clashes with police. One journalist was hit with an explosive device during clashes with Berkut on Bankova Street, and New York Times photographer Joseph Sywenkyj was injured when a piece of a sound grenade struck him in the face.


1 December 2013 Euromaidan riots, Injuries
A photographer from The Insider notified police that he was a journalist, but was assaulted along with his cameraman anyway. Euronews' cameraman Roman Kupriyanov was also beaten by riot police. Euronews reported (on 1 December) "He was one of several media personnel who claim to have been deliberately targeted by the riot police". Dmytro Volkov, of 1+1 reported police were aiming at journalists' equipment. Photographer Serhiy Supinskiy was attacked by a riot police officer on Bankova Street, he said. The officer deliberately hit his photography equipment, and destroyed his flash and lens.


1 December 2013 Euromaidan riots, Main hotspots and targets of unrest
The most violent and widely reported riots of the day occurred at the following places:


1 Decembrie
1 Decembrie is a commune in the south of Ilfov County, Muntenia, Romania, composed of a single village, 1 Decembrie. It also included Copăceni village until 2005, when it was split off to form a separate commune. It has a population of 9,436, of which 9,067 (96.08%) are Romanians and 363 (3.84%) are Roma (Gypsies).


1 Decembrie
Originally named Copăcenii de Sus, in the 1930s the village changed its name to Regele Ferdinand, in memory of King Ferdinand of Romania.


1 Decembrie
After the Communist takeover in mid-1940s, the name was changed to 30 Decembrie (December 30), to commemorate the day when the country became a republic in 1947.


1 Decembrie
In 1996, following the Romanian Revolution, the name was changed to 1 Decembrie (December 1) - the day when the Kingdom of Romania was united with Transylvania in 1918.


1 Decembrie 1918 University, Alba Iulia
"1 Decembrie 1918" University, Alba Iulia is a public higher education and research institution founded in 1991 in Alba Iulia, Romania. It is a state institution, integrated into the national higher education system, which functions based on the Romanian Constitution, the Law of Education, the University Charter and its own regulations.


1 Decembrie 1918 University, Alba Iulia
The name of the university is derived from the date, 1 December 1918, when the Union of Transylvania with Romania was declared, today recognized in Romania as Great Union Day. Its Latin name, Universitas Apulensis, refers to the historical region known as Dacia Apulensis within Roman Dacia, where the university is located.


1 Decembrie 1918 University, Alba Iulia
The university now has five main faculties, each divided into several departments. They are:


1 Decembrie 1918 University, Alba Iulia, Archaeology and History department
This department functions within the Faculty of History and Philology. The fields of archaeology, history are the main fields that the university was founded on. At present, there are three majors in this department, Archaeology, History, and Museum Science. Within the department is also the Institute of Systematic Archaeology. Well endowed with experts in the auxiliary sciences of archaeology and modern research laboratories and equipment, it is the only centre of its sort in Romania. The Archaeology and History department currently administrates and houses the artefact collections from the archaeological excavations at various sites throughout Alba county, notably Tărtăria, Lumea Noua and Piatra Tomii. In 2018, The University of Alba Iulia hosted the SATEE 2018 Scientific Conference.


1 Decembrie 1918 University, Alba Iulia, Education and admission
The University organizes studies at bachelor, master, and doctorate program level. All programs are fully accredited by the Ministry of Education in Romania and the Bologna principles. The University  had a budget of €1.5 million for the Erasmus+ program.


1 Decembrie 1918 University, Alba Iulia, Students' representation
The Students' Union within UAB is called 'Liga Studentilor din Universitatea `1 Decembrie 1918' Alba Iulia' (widely known as LSUA) and it is the main representative of the students. Students can become members of the Union by filling in a form and by being approved by the President of LSUA. LSUA's aim is to represent students within UAB and also to offer an alternative to spend students' spare time and conduct different activities, from entertainment to scientific and educational activities.


1 Decembrie 1918 University, Alba Iulia, Publications
The university publishes the Annales Universitatis Apulensis with several series, each specialised in one specific science such as history and economics.


1 Decembrie 1918 metro station
1 Decembrie 1918 is a metro station in southeastern Bucharest on Line M3. It is on the Linia de Centură branch of the Bucharest Metro and was opened on 20 November 2008 as part of the extension from Nicolae Grigorescu to Linia de centura. Initially, a shuttle started operating between Nicolae Grigorescu and Linia de centura. The regular operation started on 4 July 2009. It serves the neighbourhoods of southern Titan, 1 Decembrie Ozana and Trapezului.


1 Delphini
1 Delphini is a shell star with stable emission lines in the constellation of Delphinus. 1 Delphini consists of three components. 1 Delphini A, the brightest of them, has a magnitude of 6.1; 1 Delphini B located around 0.9 arcsecconds from 1 Delphini A has an apparent magnitude of 8.1; and 1 Delphini C located much farther away at around 17 arcseconds from component A is the faintest with a magnitude of around 14. Due to the stability of the emission lines data from 1 Delphini has been used for developing models of shell stars and Be stars.


1 Dubai
1 Dubai was a complex of three skyscrapers proposed for Jumeirah Garden City in Dubai, United Arab Emirates. Tower 1 would have been the tallest and Towers 2 and 3 much shorter. Although the planned height was never officially released, various heights over 1,008 m (3,307 ft) were suggested, with the intention to be taller than Burj Khalifa which was under construction at the time. The complex was designed by Adrian Smith + Gordon Gill Architecture, and the developer was Meraas.


1 Dubai
The structure of the building would have been connected by a series of glass skybridges and at the base of the skyscraper there would have been grand arched entrances, that would have allowed boats to travel underneath the building and into a central atrium space. The mixed-use development would have included a hotel, residential, commercial, retail and entertainment space totaling over 800,000 m2 (8,600,000 sq ft). However, In 2009, The project was cancelled.


1 Dunira Street
1 Dunira Street is an historic building in Comrie, Perth and Kinross, Scotland. It is a Category A listed building dating to 1904. Its architect was Charles Rennie Mackintosh, as part of Honeyman, Keppie and Mackintosh.


1 Dunira Street
A corner building, its prominent feature is its angle turret. As of 1971, its original shop fittings were still in place.


1 Esdras
1 Esdras (Greek: Ἔσδρας Αʹ), also Esdras A, Greek Esdras, Greek Ezra, or 3 Esdras, is the ancient Greek Septuagint version of the biblical Book of Ezra in use among the early church, and many modern Christians with varying degrees of canonicity. 1 Esdras is substantially similar to the standard Hebrew version of Ezra–Nehemiah, with the passages specific to the career of Nehemiah removed or re-attributed to Ezra, and some additional material.


1 Esdras
As part of the Septuagint translation, it is now regarded as canonical in the churches of the East, but apocryphal in the West; either presented in a separate section, or excluded altogether. 1 Esdras is found in Origen's Hexapla. The  Greek Septuagint, the  Old Latin bible and related bible versions include both Esdras Αʹ (English title: 1 Esdras) and Esdras Βʹ (Ezra–Nehemiah) as separate books.


1 Esdras
There is scope for considerable confusion with references to 1 Esdras. The name refers primarily to translations of the original Greek 'Esdras A'. The Septuagint calls it Esdras A, while the Vulgate calls it 3 Esdras. It was considered apocryphal by Jerome. The Vulgate book of Ezra, translated from the Hebrew was, from the 8th century onwards, occasionally split into two books, which were then denoted 1 Esdras (Ezra) and 2 Esdras (Nehemiah) respectively.


1 Esdras
Vulgate Bible editions of the 13th century, and in what later became the usage of the Clementine Vulgate and the Anglican Articles of Religion, '1 Esdras' is applied to the Book of Ezra; while the Book of Nehemiah corresponds to '2 Esdras'. Septuagint version Esdras A is called in the Clementine Vulgate 3 Esdras. The 'Apocalypse of Ezra', an additional work associated with the name Ezra, is denoted '4 Esdras' in the Clementine Vulgate and  the Articles of Religion, but called '2 Esdras' in the King James Version and in most modern English bibles. 1 Esdras continues to be accepted as canonical by Eastern Orthodoxy and the Ethiopian Orthodox Tewahedo Church, with 2 Esdras varying in canonicity between particular denominations within the Eastern churches.


1 Esdras
Overwhelmingly, citations in early Christian writings claimed from the scriptural 'Book of Ezra' (without any qualification) are taken from 1 Esdras, and never from the 'Ezra' sections of Ezra–Nehemiah (Septuagint 'Esdras B') ;  the majority of early citations being taken from the 1 Esdras section containing the 'Tale of the Three Guardsmen', which is interpreted as Christological prophecy.


1 Esdras, Contents
1 Esdras contains the whole of Ezra with the addition of one section; its verses are numbered differently. Just as Ezra begins with the last two verses of 2 Chronicles, 1 Esdras begins with the last two chapters; this suggests that Chronicles and Esdras may have been read as one book at sometime in the past.


1 Esdras, Contents
Ezra 4:6 includes a reference to a King Ahasuerus. Etymologically, Ahasuerus is the same as Xerxes, who reigned between Darius I and Artaxerxes I. Eighteenth-century expositor John Gill, who deemed the reference to Xerxes out of place, identified Ahasuerus with Cambyses II. Nineteenth-century commentator Adam Clarke identified him with Bardiya, who both reigned before Darius I. In 1 Esdras, the section is reorganized, leading up to the additional section, and the reference to Ahasuerus is removed.


1 Esdras, Contents
The additional section begins with a story variously known as the 'Darius contest' or 'Tale of the Three Guardsmen' which was interpolated into 1 Esdras 3:4 to 4:4. This section forms the core of 1 Esdras with Ezra 5, which together are arranged in a literary chiasm around the celebration in Jerusalem at the exiles' return. This chiastic core forms 1 Esdras into a complete literary unit, allowing it to stand independently from the book of Nehemiah. Indeed, some scholars, such as W. F. Albright and Edwin M. Yamauchi, believe that Nehemiah came back to Jerusalem before Ezra.


1 Esdras, Author and criticism
The purpose of the book seems to be the presentation of the dispute among the courtiers, the 'Tale of the Three Guardsmen', to which details from the other books are added to complete the story. Since there are various discrepancies in the account, most scholars hold that the work was written by more than one author. However, some scholars believe that this work may have been the original, or at least the more authoritative; the variances that are contained in this work are so striking that more research is being conducted.


1 Esdras, Author and criticism
Furthermore, there is  disagreement as to what the original language of the work was, Greek, Aramaic, or Hebrew. Because of similarities to the vocabulary in the Book of Daniel, it is presumed by some that the authors came from Lower Egypt and some or all may have even had a hand in the translation of Daniel. Assuming this theory is correct, many scholars consider the possibility that one chronicler wrote this book.


1 Esdras, Author and criticism
Josephus makes use of the 1 Esdras which he treats as Scripture, while generally disregarding the canonical text of Ezra–Nehemiah. Some scholars believe that the composition is likely to have taken place in the first century BC or the first century AD. Many Protestant and Catholic scholars assign no historical value to the sections of the book not duplicated in Ezra–Nehemiah. The citations of the other books of the Bible, however, provide an early alternative to the Septuagint for those texts, which increases its value to scholars.


1 Esdras, Author and criticism
In the current Greek texts, the book breaks off in the middle of a sentence; that particular verse thus had to be reconstructed from an early Latin translation. However, it is generally presumed that the original work extended to the Feast of Tabernacles, as described in Nehemiah 8:13–18. An additional difficulty with the text appears to  readers who are unfamiliar with chiastic structures common in Semitic literature. If the text is assumed to be a Western-style, purely linear narrative, then Artaxerxes seems to be mentioned before Darius, who is mentioned before Cyrus.


1 Esdras, Author and criticism
(Such jumbling of the order of events, however, is also presumed by some readers to exist in the canonical Ezra and Nehemiah.) The Semitic chiasm is corrected in at least one manuscript of Josephus in the Antiquities of the Jews, Book 11, chapter 2 where we find that the name of the above-mentioned Artaxerxes is called Cambyses.


1 Esdras, Use in the Christian canon
The book was widely quoted by early Christian authors and it found a place in Origen's Hexapla. According to Jerome 3 Esdras was considered apocryphal. As Jerome's Vulgate version of the bible gradually achieved dominance in Western Christianity, 1 Esdras no longer circulated. From the 13th century onwards, Vulgate bibles produced in Paris reintroduced a Latin text of 1 Esdras, in response to commercial demand. Clement VIII placed it in an appendix to the Vulgate along with 2 Esdras and the Prayer of Manasseh "lest they perish entirely". However, the use of the book continued in the Eastern Church, and it remains a part of the Eastern Orthodox canon.


1 Esdras, Use in the Christian canon
The Vulgate text of 3 Esdras is a translation from the Greek version of the Septuagint called Esdras A.


1 Esdras, Use in the Christian canon
In the Roman rite liturgy, the book is cited once in the Extraordinary Missal of 1962 in the Offertory of the votive Mass for the election of a Pope. Non participentur sancta, donec exsurgat póntifex in ostensiónem et veritátem ("Let them not take part in the holy things, until there arise a priest unto showing and truth.") (3 Esdras 5, 40).


1 Esdras, Use in the Christian canon
Some scholars, including Joseph Blenkinsopp in his 1988 commentary on Ezra–Nehemiah, hold that the book is a late 2nd/early 1st century BC revision of Esdras and Esdras β, while others such as L. L. Grabbe believe it to be independent of the Hebrew-language Ezra–Nehemiah.


1 Esdras, Nomenclature
The book normally called 1 Esdras is numbered differently among various versions of the Bible. In most editions of the Septuagint, the book is titled in Greek: Ἔσδρας Αʹ and is placed before the single book of Ezra–Nehemiah, which is titled in Greek: Ἔσδρας Βʹ.


1 FL TV
1 FL TV is Liechtenstein's first television broadcaster. It began operation on 15 August 2008 and broadcasts in German. The channel reaches about 50,000 households in Liechtenstein and a small part of neighboring Switzerland, all over cable networks.


1 FL TV, History
On 15 August 2008, 1FL TV began operation after being licensed by the Liechtenstein government under the leadership of businessman Peter Kölbel. It broadcasts in German and is a business venture led by Austrian businesswoman Beatrix Schartl after Kölbel's death.


1 February 2008 Baghdad bombings
The 1 February 2008 Baghdad bombings occurred on 1 February 2008, when two suicide bombings occurred in Baghdad, the capital of Iraq. The blasts killed 98 people and injured over 200 others.


1 February 2008 Baghdad bombings, Details
The two blasts were shortly before the call to Friday prayers when many Iraqis were shopping or meeting with friends.


1 February 2008 Baghdad bombings, Details
Initial reports were that both women had Down Syndrome, based on the analysis of their intact heads. But later reports were less clear on the issue, saying that the women suffered from depression and schizophrenia and it was unknown whether they had a condition that made them unable to understand what they were doing.


1 February 2008 Baghdad bombings, Details
The acting director of the al-Rashad psychiatric hospital, Dr. Sahi Aboub, was arrested in connection with the attack on 10 February. It has been reportedthat Dr Aboub is a Shia Muslim and that the al Rashad hospital is run by the Shia Mehdi Army. However, the attacks occurred in primarily Shia areas of Baghdad.


1 February 2010 Baghdad bombing
The 1 February 2010 Baghdad Bombings was a suicide bombing in Baghdad Iraq which killed at least 54 people, and wounded another 100. The attack was aimed at a group of Shia pilgrims walking to a religious festival.


1 February 2010 Baghdad bombing, Attack
The female suicide bomber blew herself up at a rest stop along the route the pilgrims were taking to a Shia religious festival held in Karbala. The rest stop had a security search area, which is where the bomber detonated her explosives belt. There was a similar attack on the same pilgrims last year, which killed 40.


1 Field Ambulance
1 Field Ambulance (French: 1re Ambulance de campagne) is a medical unit with the Canadian Armed Forces situated in Edmonton, Alberta. 1 Field Ambulance sent a contingent to Kandahar Province in Afghanistan in the fall of 2009.


1 Field Engineer Squadron
The 1st Field Engineer Squadron is an engineer unit of the Corps of Royal Engineers within the British Army. The squadron was first formed in 1914 following the mobilisation of the Army for World War I. The squadron later supported The Cavalry Division and the first British Army of the Rhine. The squadron later saw service in World War II and today supports the 21st Engineer Regiment of the new 1st Strike Brigade.


1 Field Engineer Squadron, History, Early Years
In October 1887 the 1st Fortress Company was formed in Bermuda. The formation was part of the major expansion and numbering of the Corps of Royal Engineers following the Childers Reforms. In May 1890 the company moved to Chatham and by October moved to Cork. By January 1903 the company moved to Gibraltar where they remained as one of the major fortress companies in the area. Before mobilisation, the company was still based in Gibraltar in the same role as a fortress company supporting the engineering units in the area. In addition to supporting the troops, the company was assigned to support the fortifications and bases in the area.


1 Field Engineer Squadron, History, Early Years
In 1915 Sir Ian Hamilton proposed a planned invasion of the Ottoman Empire via the Dardanelles. This expedition later became known as the Gallipoli Campaign, of which would become world known for many of the wrong reasons many years later. Because of this expeditionary force, known as the Mediterranean Expeditionary Force was assembled. Among the troops assigned for this force was the 1st Fortress Company of the Corps of Royal Engineers. The company embarked from Gibraltar en route for Egypt where it joined the force later moving to Mudros that same month. By January 1916 the expedition was called off due to failures of moving through the peninsula. The company as a result moved to France on the Western Front where it joined the BEF.


1 Field Engineer Squadron, History, Early Years
After moving to France, the company was retitled and reroled as the 1st Advance Park Company, and later that year as the 1st Base Park Company. The company was finally disbanded in 1919.


1 Field Engineer Squadron, History, World War II
By July 1925 the company was reformed as the 1st Fortress Company and based in Gibraltar. This reformation came as part of the reorganisation of the Corps of Royal Engineers. The company was formed from the former 15th Fortress Company. By 1935 the company was reorganised as a mixed Electrical and Antiaircraft Searchlight Company, this reorganisation came after the War Office realised the importance of antiaircraft defences and searchlight support.


1 Field Engineer Squadron, History, World War II
While based in Gibraltar, the company was under command of Gibraltar Command Royal Engineers. The company spent the entire war in Gibraltar providing support for the troops there and construction and maintenance of the defences.


1 Field Engineer Squadron, History, Postwar
Following the end of the war, the company continued to be based in Gibraltar in 1971 when it was disbanded. In 1948 the 1st Field Squadron was reformed after the end of the war, this was the 2nd regiment to be part of the lineage of the squadron. By later 1948 the squadron moved to Singapore, in 1949 was in Hong Kong in the independent role, and by February 1950 moved to St Georges Barracks in Minden under the 27th Field Engineer Regiment.


1 Field Engineer Squadron, History, Postwar
After moving to Minden, the 27th Field Regiment was formed, and the squadron was designated as the senior unit of the regiment. In 1957 the 27th Field Regiment was disbanded and the squadron moved under the control of the 4th armoured divisional engineer regiment. After moving to Alanbrooke Barracks in Paderborn, the squadron was assigned to the 20th Armoured Brigade for operational support.


1 Field Engineer Squadron, History, Postwar
By 1960 the squadron was placed under the control of the 1st Divisional Engineers, and by 1962 moved to Assaye Barracks in Neinburg as a result of the regiment's move. In 1964 the squadron was placed under the 11th Infantry Brigade following the re-organisation of the divisional engineer regiment. In 1969 the Corps of Royal Engineers went through a major re-organisation, this meant that all former engineer regiment will given a number thus, the 1st Division's Engineers became 21st Engineer Regiment. Following this change, the squadron was placed under the direct control of the regiment, but remained in their barracks in Neinburg.


1 Field Engineer Squadron, History, Postwar
From 30 April—5 August 1971 the squadron saw a deployment with the 21st Engineer Regiment to Long Kesh in the infantry role. This deployment was the first of many deployments the squadron would see in support of Operation Banner . The squadron then saw four deployments to Northern Ireland; 8 November 1972—6 March 1973 (Ballykelly), 15 December 1974—11 April 1975 (Long Kesh), and 25 September 1976—29 December 1976 (Londonderry). In 1978, the British Army of the Rhine was re-organised as a result of the 1975 Mason Review.


1 Field Engineer Squadron, History, Postwar
Part of the changes was the elimination of titles e.g. ; 20th Armoured Brigade became Task Force Hotel. In accordance with these reforms, the 21st Engineer Regiment was renamed as the 1st Armoured Divisional Engineer Regiment, yet the squadron remained in their barracks. After this minor change, the squadron deployed to Ballykelly in Northern Ireland from 23 June 1978—25 October.


1 Field Engineer Squadron, History, Postwar
In 1981 another major set of reforms were enacted by the Government. These reforms became known as "The Way Forward" and reduced the regular army while expanding the territorial army. Among many other changes to the other services and corps, the British Army of the Rhine was renamed back to their old titles with the 1st Armoured Divisional Engineers being separated back into the 21st Engineer Regiment. Again, the squadron remained part of the new regiment and remained in their barracks. From July—November 1984 the squadron saw deployment to the Falklands Island assigned to the 37th Engineer Regiment as part of the routine engineer squadron deployment.


1 Field Engineer Squadron, History, Postwar
Later in 1990, the squadron saw deployment to Kuwait in support of Operation Granby supporting the 7th Armoured Brigade. In 1992 the Options for Change reforms were announced (See: Options for Change), but these reforms had no effect on the regiment or squadron. From May—October 1993 the squadron deployed to Yugoslavia as part of Operation Grapple II replacing the 35th Engineer Regiment. In 1994 the "Front Line First" paper was announced, these paper's main purpose was to reduce, namely the army's, forces in Germany.


1 Field Engineer Squadron, History, Postwar
As a result, the 21st Engineer Regiment was told they were to move to another location in Germany as part of the closing of many stations in the western part of Hanover. In 1995 the squadron saw deployment to Gornji and Bugojno on Operation Grapple VI. In January 1996 the squadron moved along with 21 Engineer Regiment o Quebec Barracks in Osnabrück. From early 1997—September 97 the squadron deployed to the Falklands Islands and in 1998 on Operation Agricola I in the Serbian Autonomous Province of Kosovo. Following the Strategic Defence Review of 1998, the squadron along with 21 Engineer Regiment again moved, this time to Roberts Barracks.