1 Korintus 1:31

1:31 so that, as it is written, “Let the one who boasts, boast in the Lord.” ¹ 

1 Korintus 3:14

3:14 If what someone has built survives, he will receive a reward.

1 Korintus 6:20

6:20 For you were bought at a price. Therefore glorify God with your body.

1 Korintus 7:2

7:2 But because of immoralities, each man should have relations with ²  his own wife and each woman with ³  her own husband.

1 Korintus 7:9

7:9 But if they do not have self-control, let them get married. For it is better to marry than to burn with sexual desire. ⁴ 

1 Korintus 7:38

7:38 So then, the one who marries ⁵  his own virgin does well, but the one who does not, does better. ⁶ 

1 Korintus 11:32

11:32 But when we are judged by the Lord, we are disciplined so that we may not be condemned with the world.

1 Korintus 14:17

14:17 For you are certainly giving thanks well, but the other person is not strengthened.

1 Korintus 14:31

14:31 For you can all prophesy one after another, so all can learn and be encouraged.

[1:31]  ¹ sn A quotation from Jer 9:24. The themes of Jer 9 have influenced Paul’s presentation in vv. 26-31. Jeremiah calls upon the wise, the strong, and the wealthy not to trust in their resources but in their knowledge of the true God – and so to boast in the Lord. Paul addresses the same three areas of human pride.

[7:2]  ² tn Grk “each man should have his own wife.” “Have” in this context means “have marital relations with” (see the following verse). The verb ἐχέτω (ecetw, “have”) occurs twice in the Greek text, but has not been repeated in the translation for stylistic reasons. This verb occurs 8 times in the LXX (Exod 2:1; Deut 28:30; 2 Chr 11:21; 1 Esd 9:12, 18; Tob 3:8; Isa 13:16; 54:1) with the meaning “have sexual relations with,” and 9 times elsewhere in the NT with the same meaning (Matt 20:23; 22:28; Mark 6:18; 12:33; Luke 20:28; John 4:18 [twice]; 1 Cor 5:1; 7:29).

[7:2]  ³ tn Grk “should have.” For explanation of the translation, see the note on “have relations with” earlier in this verse.

[7:9]  ⁴ tn Grk “than to burn,” a figure of speech referring to unfulfilled sexual passion.

[7:38]  ⁵ tn Or “who gives his own virgin in marriage.”

[7:38]  ⁶ sn 1 Cor 7:36-38. There are two common approaches to understanding the situation addressed in these verses. One view involves a father or male guardian deciding whether to give his daughter or female ward in marriage (cf. NASB, NIV margin). The evidence for this view is: (1) the phrase in v. 37 (Grk) “to keep his own virgin” fits this view well (“keep his own virgin [in his household]” rather than give her in marriage), but it does not fit the second view (there is little warrant for adding “her” in the way the second view translates it: “to keep her as a virgin”). (2) The verb used twice in v. 38 (γαμίζω, gamizw) normally means “to give in marriage” not “to get married.” The latter is usually expressed by γαμέω (gamew), as in v. 36b. (3) The father deciding what is best regarding his daughter’s marriage reflects the more likely cultural situation in ancient Corinth, though it does not fit modern Western customs. While Paul gives his advice in such a situation, he does not command that marriages be arranged in this way universally. If this view is taken, the translation will read as follows: “7:36 If anyone thinks he is acting inappropriately toward his unmarried daughter, if she is past the bloom of youth and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep his daughter unmarried, does well. 7:38 So then the one who gives his daughter in marriage does well, but the one who does not give her does better.” The other view is taken by NRSV, NIV text, NJB, REB: a single man deciding whether to marry the woman to whom he is engaged. The evidence for this view is: (1) it seems odd to use the word “virgin” (vv. 36, 37, 38) if “daughter” or “ward” is intended. (2) The other view requires some difficult shifting of subjects in v. 36, whereas this view manages a more consistent subject for the various verbs used. (3) The phrases in these verses are used consistently elsewhere in this chapter to describe considerations appropriate to the engaged couple themselves (cf. vv. 9, 28, 39). It seems odd not to change the phrasing in speaking about a father or guardian. If this second view is taken, the translation will read as follows: “7:36 If anyone thinks he is acting inappropriately toward his fiancée, if his passions are too strong and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep her as his fiancée, does well. 7:38 So then, the one who marries his fiancée does well, but the one who does not marry her does better.”