1 Korintus 6:9--10:13

6:9 Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived! The sexually immoral, idolaters, adulterers, passive homosexual partners, ¹  practicing homosexuals, ²  6:10 thieves, the greedy, drunkards, the verbally abusive, ³  and swindlers will not inherit the kingdom of God. 6:11 Some of you once lived this way. ⁴  But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ ⁵  and by the Spirit of our God.

Flee Sexual Immorality

6:12 “All things are lawful for me” ⁶  – but not everything is beneficial. “All things are lawful for me” – but I will not be controlled by anything. 6:13 “Food is for the stomach and the stomach is for food, but God will do away with both.” ⁷  The body is not for sexual immorality, but for the Lord, and the Lord for the body. 6:14 Now God indeed raised the Lord and he will raise us by his power. 6:15 Do you not know that your bodies are members of Christ? Should I take the members of Christ and make them members of a prostitute? Never! 6:16 Or do you not know that anyone who is united with ⁸  a prostitute is one body with her? ⁹  For it is said, “The two will become one flesh.” ¹⁰  6:17 But the one united with ¹¹  the Lord is one spirit with him. ¹²  6:18 Flee sexual immorality! “Every sin a person commits is outside of the body” ¹³  – but the immoral person sins against his own body. 6:19 Or do you not know that your body is the temple of the Holy Spirit who is in you, ¹⁴  whom you have from God, and you are not your own? 6:20 For you were bought at a price. Therefore glorify God with your body.

Celibacy and Marriage

7:1 Now with regard to the issues you wrote about: “It is good for a man not to have sexual relations with a woman.” ¹⁵  7:2 But because of immoralities, each man should have relations with ¹⁶  his own wife and each woman with ¹⁷  her own husband. 7:3 A husband should give to his wife her sexual rights, ¹⁸  and likewise a wife to her husband. 7:4 It is not the wife who has the rights to her own body, but the husband. In the same way, it is not the husband who has the rights to his own body, but the wife. 7:5 Do not deprive each other, except by mutual agreement for a specified time, so that you may devote yourselves to prayer. ¹⁹  Then resume your relationship, ²⁰  so that Satan may not tempt you because of your lack of self-control. 7:6 I say this as a concession, not as a command. 7:7 I wish that everyone was as I am. But each has his own gift from God, one this way, another that.

7:8 To the unmarried and widows I say that it is best for them to remain as I am. 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. ²¹ 

7:10 To the married I give this command – not I, but the Lord ²²  – a wife should not divorce a husband 7:11 (but if she does, let her remain unmarried, or be reconciled to her husband), and a husband should not divorce his wife.

7:12 To the rest I say – I, not the Lord ²³  – if a brother has a wife who is not a believer and she is happy to live with him, he should not divorce her. 7:13 And if a woman has a husband who is not a believer and he is happy to live with her, she should not divorce him. 7:14 For the unbelieving husband is sanctified because of the wife, and the unbelieving wife because of her husband. ²⁴  Otherwise your children are unclean, but now they are holy. 7:15 But if the unbeliever wants a divorce, let it take place. In these circumstances the brother or sister is not bound. ²⁵  God has called you in peace. 7:16 For how do you know, wife, whether you will bring your husband to salvation? ²⁶  Or how do you know, husband, whether you will bring your wife to salvation? ²⁷ 

The Circumstances of Your Calling

7:17 Nevertheless, ²⁸  as the Lord has assigned to each one, as God has called each person, so must he live. I give this sort of direction in all the churches. 7:18 Was anyone called after he had been circumcised? He should not try to undo his circumcision. ²⁹  Was anyone called who is uncircumcised? He should not get circumcised. 7:19 Circumcision is nothing and uncircumcision is nothing. Instead, keeping God’s commandments is what counts. 7:20 Let each one remain in that situation in life ³⁰  in which he was called. 7:21 Were you called as a slave? ³¹  Do not worry about it. But if indeed you are able to be free, make the most of the opportunity. 7:22 For the one who was called in the Lord as a slave is the Lord’s freedman. In the same way, the one who was called as a free person is Christ’s slave. 7:23 You were bought with a price. Do not become slaves of men. 7:24 In whatever situation someone was called, brothers and sisters, ³²  let him remain in it with God.

Remaining Unmarried

7:25 With regard to the question about people who have never married, ³³  I have no command from the Lord, but I give my opinion as one shown mercy by the Lord to be trustworthy. 7:26 Because of the impending crisis I think it best for you to remain as you are. 7:27 The one bound to a wife should not seek divorce. The one released from a wife should not seek marriage. ³⁴  7:28 But if you marry, you have not sinned. And if a virgin marries, she has not sinned. But those who marry will face difficult circumstances, ³⁵  and I am trying to spare you such problems. ³⁶  7:29 And I say this, brothers and sisters: ³⁷  The time is short. So then those who have wives should be as those who have none, 7:30 those with tears like those not weeping, those who rejoice like those not rejoicing, those who buy like those without possessions, 7:31 those who use the world as though they were not using it to the full. For the present shape of this world is passing away.

7:32 And I want you to be free from concern. An unmarried man is concerned about the things of the Lord, how to please the Lord. 7:33 But a married man is concerned about the things of the world, how to please his wife, 7:34 and he is divided. An unmarried woman ³⁸  or a virgin ³⁹  is concerned about the things of the Lord, to be holy both in body and spirit. But a married woman is concerned about the things of the world, how to please her husband. 7:35 I am saying this for your benefit, not to place a limitation on you, but so that without distraction you may give notable and constant service to the Lord.

7:36 If anyone thinks he is acting inappropriately toward his virgin, ⁴⁰  if she is past the bloom of youth ⁴¹  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 own virgin, does well. 7:38 So then, the one who marries ⁴²  his own virgin does well, but the one who does not, does better. ⁴³ 

7:39 A wife is bound as long as her husband is living. But if her husband dies, ⁴⁴  she is free to marry anyone she wishes (only someone in the Lord). 7:40 But in my opinion, she will be happier if she remains as she is – and I think that I too have the Spirit of God!

Food Sacrificed to Idols

8:1 With regard to food sacrificed to idols, we know that “we all have knowledge.” ⁴⁵  Knowledge puffs up, but love builds up. 8:2 If someone thinks he knows something, he does not yet know to the degree that he needs to know. 8:3 But if someone loves God, he ⁴⁶  is known by God. ⁴⁷ 

8:4 With regard then to eating food sacrificed to idols, we know that “an idol in this world is nothing,” and that “there is no God but one.” ⁴⁸  8:5 If after all there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), 8:6 yet for us there is one God, the Father, from whom are all things and for whom we live, and one Lord, Jesus Christ, through whom are all things and through whom we live. ⁴⁹ 

8:7 But this knowledge is not shared by all. And some, by being accustomed to idols in former times, eat this food as an idol sacrifice, and their conscience, because it is weak, is defiled. 8:8 Now food will not bring us close to God. We are no worse if we do not eat and no better if we do. 8:9 But be careful that this liberty of yours does not become a hindrance to the weak. 8:10 For if someone weak sees you who possess knowledge dining in an idol’s temple, will not his conscience be “strengthened” ⁵⁰  to eat food offered to idols? 8:11 So by your knowledge the weak brother or sister, ⁵¹  for whom Christ died, is destroyed. ⁵²  8:12 If you sin against your brothers or sisters ⁵³  in this way and wound their weak conscience, you sin against Christ. 8:13 For this reason, if food causes my brother or sister to sin, I will never eat meat again, so that I may not cause one of them ⁵⁴  to sin.

The Rights of an Apostle

9:1 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? 9:2 If I am not an apostle to others, at least I am to you, for you are the confirming sign ⁵⁵  of my apostleship in the Lord. 9:3 This is my defense to those who examine me. 9:4 Do we not have the right to financial support? ⁵⁶  9:5 Do we not have the right to the company of a believing wife, like the other apostles and the Lord’s brothers and Cephas? 9:6 Or do only Barnabas and I lack the right not to work? 9:7 Who ever serves in the army at his own expense? Who plants a vineyard and does not eat its fruit? Who tends a flock and does not consume its milk? 9:8 Am I saying these things only on the basis of common sense, ⁵⁷  or does the law not say this as well? 9:9 For it is written in the law of Moses, “Do not muzzle an ox while it is treading out the grain.” ⁵⁸  God is not concerned here about oxen, is he? 9:10 Or is he not surely speaking for our benefit? It was written for us, because the one plowing and threshing ought to work in hope of enjoying the harvest. 9:11 If we sowed spiritual blessings among you, is it too much to reap material things from you? 9:12 If others receive this right from you, are we not more deserving?

But we have not made use of this right. Instead we endure everything so that we may not be a hindrance to the gospel of Christ. 9:13 Don’t you know that those who serve in the temple ⁵⁹  eat food from the temple, and those who serve at the altar receive a part of the offerings? 9:14 In the same way the Lord commanded those who proclaim the gospel to receive their living by the gospel. 9:15 But I have not used any of these rights. And I am not writing these things so that something will be done for me. ⁶⁰  In fact, it would be better for me to die than – no one will deprive me of my reason for boasting! ⁶¹  9:16 For if I preach the gospel, I have no reason for boasting, because I am compelled to do this. Woe to me if I do not preach the gospel! 9:17 For if I do this voluntarily, I have a reward. But if I do it unwillingly, I am entrusted with a responsibility. 9:18 What then is my reward? That when I preach the gospel I may offer the gospel free of charge, and so not make full use of my rights in the gospel.

9:19 For since I am free from all I can make myself a slave to all, in order to gain even more people. ⁶²  9:20 To the Jews I became like a Jew to gain the Jews. To those under the law I became like one under the law (though I myself am not under the law) ⁶³  to gain those under the law. 9:21 To those free from the law I became like one free from the law (though I am not free from God’s law but under the law of Christ) to gain those free from the law. 9:22 To the weak I became weak in order to gain the weak. I have become all things to all people, so that by all means I may save some.

9:23 I do all these things because of the gospel, so that I can be a participant in it.

9:24 Do you not know that all the runners in a stadium compete, but only one receives the prize? So run to win. 9:25 Each competitor must exercise self-control in everything. They do it to receive a perishable crown, but we an imperishable one.

9:26 So I do not run uncertainly or box like one who hits only air. 9:27 Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified.

Learning from Israel’s Failures

10:1 For I do not want you to be unaware, ⁶⁴  brothers and sisters, ⁶⁵  that our fathers were all under the cloud and all passed through the sea, 10:2 and all were baptized ⁶⁶  into Moses in the cloud and in the sea, 10:3 and all ate the same spiritual food, 10:4 and all drank the same spiritual drink. For they were all drinking from the spiritual rock that followed them, and the rock was Christ. 10:5 But God was not pleased with most of them, for they were cut down in the wilderness. 10:6 These things happened as examples for us, so that we will not crave evil things as they did. 10:7 So do not be idolaters, as some of them were. As it is written, “The people sat down to eat and drink and rose up to play.” ⁶⁷  10:8 And let us not be immoral, as some of them were, and twenty-three thousand died in a single day. ⁶⁸  10:9 And let us not put Christ ⁶⁹  to the test, as some of them did, and were destroyed by snakes. ⁷⁰  10:10 And do not complain, as some of them did, and were killed by the destroying angel. ⁷¹  10:11 These things happened to them as examples and were written for our instruction, on whom the ends of the ages have come. 10:12 So let the one who thinks he is standing be careful that he does not fall. 10:13 No trial has overtaken you that is not faced by others. ⁷²  And God is faithful: He ⁷³  will not let you be tried beyond what you are able to bear, ⁷⁴  but with the trial will also provide a way out so that you may be able to endure it.

[6:9]  ¹ tn This term is sometimes rendered “effeminate,” although in contemporary English usage such a translation could be taken to refer to demeanor rather than behavior. BDAG 613 s.v. μαλακός 2 has “pert. to being passive in a same-sex relationship, effeminate esp. of catamites, of men and boys who are sodomized by other males in such a relationship.” L&N 88.281 states, “the passive male partner in homosexual intercourse – ‘homosexual.’ …As in Greek, a number of other languages also have entirely distinct terms for the active and passive roles in homosexual intercourse.” See also the discussion in G. D. Fee, First Corinthians (NICNT), 243-44. A number of modern translations have adopted the phrase “male prostitutes” for μαλακοί in 1 Cor 6:9 (NIV, NRSV, NLT) but this could be misunderstood by the modern reader to mean “males who sell their services to women,” while the term in question appears, at least in context, to relate to homosexual activity between males. Furthermore, it is far from certain that prostitution as commonly understood (the selling of sexual favors) is specified here, as opposed to a consensual relationship. Thus the translation “passive homosexual partners” has been used here.

[6:9]  ² tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse – ‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner.” Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.

[6:10]  ³ tn Or “revilers”; BDAG 602 s.v. λοίδορος defines the term as “reviler, abusive person.” Because the term “abusive” without further qualification has become associated in contemporary English with both physical and sexual abuse, the qualifier “verbally” has been supplied in the translation.

[6:11]  ⁴ tn Grk “and some [of you] were these.”

[6:11]  ⁵ tc The external evidence in support of the reading ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou, “Jesus Christ”) is quite impressive: Ì^11vid,46 א B C^vid D* P 33 81 104 365 629 630 1739 1881 2464 al lat bo as well as several fathers, while the reading with merely ᾿Ιησοῦ has significantly poorer support (A D² Ψ Ï sa). Although the wording of the original could certainly have been expanded, it is also possible that Χριστοῦ as a nomen sacrum could have accidentally dropped out. Although the latter is not as likely under normal circumstances, in light of the early and widespread witnesses for the fuller expression, the original wording seems to have been ᾿Ιησοῦ Χριστοῦ.

[6:12]  ⁶ sn All things are lawful for me. In the expressions in vv. 12-13 within quotation marks, Paul cites certain slogans the Corinthians apparently used to justify their behavior. Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

[6:13]  ⁷ tn Grk “both this [stomach] and these [foods].”

[6:13]  sn There is debate as to the extent of the Corinthian slogan which Paul quotes here. Some argue that the slogan is only the first sentence – “Food is for the stomach and the stomach is for food” – with the second statement forming Paul’s rejoinder, while others argue that the slogan contains both sentences (as in the translation above). The argument which favors the latter is the tight conceptual and grammatical parallelism which occurs if Paul’s response begins with “The body is not for sexual immorality” and then continues through the end of v. 14. For discussion and diagrams of this structure, see G. D. Fee, First Corinthians (NICNT), 253-57.

[6:16]  ⁸ tn Or “is in relationship with.”

[6:16]  ⁹ tn Grk “is one body,” implying the association “with her.”

[6:16]  ¹⁰ sn A quotation from Gen 2:24.

[6:17]  ¹¹ tn Grk “in relationship with.”

[6:17]  ¹² tn Grk “is one spirit,” implying the association “with him.”

[6:18]  ¹³ sn It is debated whether this is a Corinthian slogan. If it is not, then Paul is essentially arguing that there are two types of sin, nonsexual sins which take place outside the body and sexual sins which are against a person’s very own body. If it is a Corinthian slogan, then it is a slogan used by the Corinthians to justify their immoral behavior. With it they are claiming that anything done in the body or through the body had no moral relevance. A decision here is very difficult, but the latter is to be preferred for two main reasons. (1) This is the most natural understanding of the statement as it is written. To construe it as a statement by Paul requires a substantial clarification in the sense (e.g., “All other sins…” [NIV]). (2) Theologically the former is more difficult: Why would Paul single out sexual sins as more intrinsically related to the body than other sins, such as gluttony or drunkenness? For these reasons, it is more likely that the phrase in quotation marks is indeed a Corinthian slogan which Paul turns against them in the course of his argument, although the decision must be regarded as tentative.

[6:19]  ¹⁴ tn Grk “the ‘in you’ Holy Spirit.” The position of the prepositional phrase ἐν ὑμῖν (en Jumin, “in you”) between the article and the adjective effectively places the prepositional phrase in first attributive position. Such constructions are generally translated into English as relative clauses.

[7:1]  ¹⁵ tn Grk “It is good for a man not to touch a woman,” a euphemism for sexual relations. This idiom occurs ten times in Greek literature, and all of the references except one appear to refer to sexual relations (cf., e.g., Josephus, Ant. 1.8.1 [1.163]; Gen 20:6 [LXX]; Prov 6:29 [LXX]). For discussion see G. D. Fee, First Corinthians (NICNT), 275. Many recent interpreters believe that here again (as in 6:12-13) Paul cites a slogan the Corinthians apparently used to justify their actions. If this is so, Paul agrees with the slogan in part, but corrects it in the following verses to show how the Corinthians misused the idea to justify abstinence within marriage (cf. 8:1, 4; 10:23). See also G. D. Fee, “1 Corinthians 7:1 in the NIV,” JETS 23 (1980): 307-14.

[7:2]  ¹⁶ 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]  ¹⁷ tn Grk “should have.” For explanation of the translation, see the note on “have relations with” earlier in this verse.

[7:3]  ¹⁸ tn Grk “fulfill the obligation” or “pay the debt,” referring to the fulfillment of sexual needs within marriage.

[7:5]  ¹⁹ tc Most later witnesses (א² Ï sy) add “fasting and” (τῇ νηστείᾳ καί, th nhsteia kai) before “prayer.” But such an addition is motivated by ascetic concerns; further, its lack in Ì^11vid,46 א* A B C D F G P Ψ 33 1739 1881 2464 al latt co argues decisively against its authenticity.

[7:5]  ²⁰ tn Grk “and be together again.”

[7:9]  ²¹ tn Grk “than to burn,” a figure of speech referring to unfulfilled sexual passion.

[7:10]  ²² sn Not I, but the Lord. Here and in v. 12 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 10-11, Paul reports the Lord’s own teaching about divorce (cf. Mark 10:5-12).

[7:12]  ²³ sn I, not the Lord. Here and in v. 10 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 12-16, Paul deals with a situation about which the Lord gave no instruction in his earthly ministry.

[7:14]  ²⁴ tc Grk “the brother.” Later witnesses (א² D² Ï) have ἀνδρί (andri, “husband”) here, apparently in conscious emulation of the earlier mention of ἀνήρ (ajnhr) in the verse. However, the earliest and best witnesses (Ì⁴⁶ א* A B C D* F G P Ψ 33 1739 al co) are decisively in favor of ἀδελφῷ (adelfw, “brother”), a word that because of the close association with “wife” here may have seemed inappropriate to many scribes. It is also for reasons of English style that “her husband” is used in the translation.

[7:15]  ²⁵ sn Interpreters differ over the implication of the statement the brother or sister is not bound. One view is that the believer is “not bound to continue the marriage,” i.e., not so slavishly tied to the instruction about not divorcing (cf. vv. 10-11) that he or she refuses to face reality when the unbelieving spouse is unwilling to continue the relationship. In this view divorce is allowable under these circumstances, but not remarriage (v. 11 still applies: remain unmarried or be reconciled). The other view is that the believer is “not bound in regard to marriage,” i.e., free to remain single or to remarry. The argument for this view is the conceptual parallel with vv. 39-40, where a wife is said to be “bound” (a different word in Greek, but the same concept) as long as her husband lives. But if the husband dies, she is “free” to marry as she wishes, only in the Lord. If the parallel holds, then not bound in v. 15 also means “free to marry another.”

[7:16]  ²⁶ tn Grk “will save your husband?” The meaning is obviously that the wife would be the human agent in leading her husband to salvation.

[7:16]  ²⁷ tn Grk “will save your wife?” The meaning is obviously that the husband would be the human agent in leading his wife to salvation.

[7:17]  ²⁸ tn Or “only”; Grk “if not.”

[7:18]  ²⁹ tn Grk “Let him not pull over the foreskin,” that is, attempt to reverse the appearance of circumcision by a surgical procedure. This was sometimes done by Hellenistic Jews to hide the embarrassment of circumcision (1 Macc 1:15; Josephus, Ant. 12.5.1 [12.241]). Cf. BDAG 380 s.v. ἐπισπάω 3.

[7:20]  ³⁰ tn Grk “in the calling.” “Calling” in Paul is God’s work of drawing people to faith in Christ. As in 1:26, calling here stands by metonymy for a person’s circumstances when he becomes a Christian.

[7:21]  ³¹ tn Traditionally, “servant” (KJV), though almost all modern translations render the word as “slave” here.

[7:24]  ³² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[7:25]  ³³ tn Grk “virgins.” There are three main views as to which group of people is referred to by the word παρθένος (parqenos) here, and the stance taken here directly impacts one’s understanding of vv. 36-38. (1) The term could refer to virgin women who were not married. The central issue would then be whether or not their fathers should give them in marriage to eligible men. (This is the view which has been widely held throughout the history of the Church.) (2) A minority understand the term to refer to men and women who are married but who have chosen to live together without sexual relations. This position might have been possible in the Corinthian church, but there is no solid evidence to support it. (3) The view adopted by many modern commentators (see, e.g., Fee, Conzelmann, Barrett) is that the term refers to young, engaged women who were under the influence of various groups within the Corinthian church not to go through with their marriages. The central issue would then be whether the young men and women should continue with their plans and finalize their marriages. For further discussion, see G. D. Fee, First Corinthians (NICNT), 325-28.

[7:27]  ³⁴ tn Grk “should not seek a wife.”

[7:28]  ³⁵ tn Grk “these will have tribulation in the flesh.”

[7:28]  ³⁶ tn Grk “I am trying to spare you.” Direct objects were frequently omitted in Greek when clear from the context. “Such problems” has been supplied here to make the sense of the statement clear.

[7:29]  ³⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[7:34]  ³⁸ sn In context the unmarried woman would probably refer specifically to a widow, who was no longer married, as opposed to the virgin, who had never been married.

[7:34]  ³⁹ tc There are three viable variant readings at this point in the text. (1) The reading ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος (Jh gunh Jh agamo" kai Jh parqeno", “the unmarried woman and the virgin”) is represented by ancient and important mss, as well as some significant versions (̹⁵ B 104 365 1505 pc vg co). (2) The reading ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος ἡ ἄγαμος (“the unmarried woman and the unmarried virgin”) is also found in ancient and important mss (Ì⁴⁶ א A 33 1739 1881 pc). (3) The reading ἡ γυνὴ καὶ ἡ παρθένος ἡ ἄγαμος (“the woman and the unmarried virgin”) is found in Western mss (D F G) and the majority of Byzantine cursives. Based upon external evidence, the first and second readings are the strongest; the readings both reach deep into the second century with strong testimony from mss of the Alexandrian texttype. Internal evidence seems equally balanced: Scribes may have wanted to add ἡ ἄγαμος to παρθένος for stylistic reasons, but they might also have wanted to remove it because it sounded redundant. Because Paul’s meaning is not quite clear, a decision on the proper textual reading is difficult. On the whole scribes tended to add to the text, not take from it. Thus the first reading should be favored as original, but this decision should be regarded as less than certain.

[7:34]  tn Grk “The unmarried woman and the virgin.” The identity of the “virgin” here is a matter of interpretation (see note on “people who have never married” in v. 25 for discussion), which has in fact contributed to textual variation at this point in the text (see the text critical note above). As far as the translation is concerned, one must determine if one group of women or two are in view. It is possible that Paul means to refer to only one class of women here, namely unmarried virgins, but the use of the adjective ἡ ἄγαμος (Jh agamo", “unmarried”) with “woman” and not “virgin” precludes that interpretation; in addition, the use of the article with both “woman” and “virgin” implies that two distinct groups are in view. If two groups are in view, English would more naturally use the conjunction “or” to indicate the distinction. Thus the translation “An unmarried woman or a virgin” has been used to make clear that two groups are in view.

[7:36]  ⁴⁰ tn Grk “virgin,” either a fiancée, a daughter, or the ward of a guardian. For discussion see the note at the end of v. 38.

[7:36]  ⁴¹ tn Or referring to an engaged man: “if he is past the critical point,” “if his passions are too strong.” The word literally means “to be past the high point.”

[7:38]  ⁴² tn Or “who gives his own virgin in marriage.”

[7:38]  ⁴³ 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.”

[7:39]  ⁴⁴ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[8:1]  ⁴⁵ sn “We all have knowledge.” Here and in v. 4 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12-13; 7:1; 10:23). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

[8:3]  ⁴⁶ tn Grk “this one.”

[8:3]  ⁴⁷ tn Grk “him”; in the translation the most likely referent (God) has been specified for clarity.

[8:4]  ⁴⁸ sn “An idol in this world is nothing” and “There is no God but one.” Here and in v. 1 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12-13; 7:1; 10:23). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

[8:6]  ⁴⁹ tn Grk “through whom [are] all things and we [are] through him.”

[8:10]  ⁵⁰ tn Or “built up”; This is the same word used in v. 1b. It is used ironically here: The weak person is “built up” to commit what he regards as sin.

[8:11]  ⁵¹ tn Grk “the one who is weak…the brother for whom Christ died,” but see note on the word “Christian” in 5:11.

[8:11]  ⁵² tn This may be an indirect middle, “destroys himself.”

[8:12]  ⁵³ tn See note on the phrase “brothers and sisters” in 1:10.

[8:13]  ⁵⁴ tn Grk “my brother.” Both “my brother or sister” earlier in the verse and “one of them” here translate the same Greek phrase. Since the same expression occurs in the previous line, a pronoun phrase is substituted here to suit English style, which is less tolerant of such repetition.

[9:2]  ⁵⁵ tn Grk “the seal.”

[9:4]  ⁵⁶ tn Grk “the right to eat and drink.” In the context this is a figurative reference to financial support.

[9:8]  ⁵⁷ tn Or “only according to human authority”; Grk “saying these things according to men.”

[9:9]  ⁵⁸ sn A quotation from Deut 25:4.

[9:13]  ⁵⁹ tn Grk “working the sacred things.”

[9:15]  ⁶⁰ tn Grk “so that it will happen in this way in my case.”

[9:15]  ⁶¹ tc The reading ἤ – τὸ καύχημά μου οὐδεὶς κενώσει (h – to kauchma mou oudei" kenwsei, “than – no one will deprive me of my reason for boasting!”) is syntactically abrupt, but fully in keeping with Pauline style. It is supported by Ì⁴⁶ א* B D*^,c 33 1739 1881 as well as early patristic authors. Most witnesses, especially the later ones (א² C D² Ψ Ï lat), have a significantly smoother reading than this: ἢ τὸ καύχημά μου ἵνα τις κενώσῃ (or κενώσει); h to kauchma mou {ina ti" kenwsh (or kenwsei), “than that anyone should deprive me of my boasting.” The simple replacement of οὐδείς with ἵνα essentially accomplishes the smoothing out of the text, and as such the ἵνα reading is suspect. Not only is the harder reading in keeping with Pauline style, but it is also found in the earlier and better witnesses.

[9:15]  sn Paul breaks off his thought at mid-sentence (indicated by the dash in the translation) and it is somewhat difficult to determine his reason for boasting. Most likely Paul would rather die than be deprived of the boast that he had offered the gospel free of charge even though as an apostle he had the right to such support (9:14). Did he say this as a way of criticizing his opponents? Perhaps only indirectly. His focus has more to do with not hindering the gospel than what his opponents were doing (9:12).

[9:19]  ⁶² tn Or “more converts.” The word “people” is not in the Greek text, but is implied. It has been supplied in the translation to clarify the meaning.

[9:20]  ⁶³ tc The Byzantine text, as well as a few other witnesses (D² [L] Ψ 1881 Ï) lack this parenthetical material, while geographically widespread, early, and diverse witnesses have the words (so א A B C D* F G P 33 104 365 1175 1505 1739 al latt). The phrase may have dropped out accidentally through homoioteleuton (note that both the preceding phrase and the parenthesis end in ὑπὸ νόμον [Jupo nomon, “under the law”]), or intentionally by overscrupulous scribes who felt that the statement “I myself am not under the law” could have led to license.

[10:1]  ⁶⁴ tn Grk “ignorant.”

[10:1]  ⁶⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[10:2]  ⁶⁶ tc ‡ A number of witnesses, some of them important, have the passive ἐβαπτίσθησαν (ebaptisqhsan, “were baptized”) instead of the middle ἐβαπτίσαντο (ebaptisanto, “baptized [themselves]”) in v. 2 (so א A C D F G Ψ 33 al latt). However, the middle is not without its representation (Ì^46c B 1739 1881 Ï Or; the original hand of Ì⁴⁶ read the imperfect middle ἐβαπτίζοντο [ebaptizonto]). The passive looks like a motivated reading in that it is clearer and conforms to typical Pauline usage (his thirteen instances of the verb are all either active or passive). B. M. Metzger, in representing a minority opinion of the UBS Committee, suggests that the middle would have been appropriate for Jewish baptism in which the convert baptizes himself (TCGNT 493). But this assumes that the middle is a direct middle, a rare occurrence in the NT (and never elsewhere with this verb). Further, it is not really baptism that is in view in v. 2, but passing through the Red Sea (thus, a metaphorical use). Although the present editors agree with the minority’s resultant reading, it is better to take the middle as causative/permissive and the scribes as changing it to a passive for clarity’s sake. Translational differences are minimal, though some exegetical implications are involved (see ExSyn 427).

[10:7]  ⁶⁷ tn The term “play” may refer to idolatrous, sexual play here, although that is determined by the context rather than the meaning of the word itself (cf. BDAG 750 s.v. παίζω).

[10:7]  sn A quotation from Exod 32:6.

[10:8]  ⁶⁸ sn This incident is recorded in Num 25:1-9.

[10:9]  ⁶⁹ tc Χριστόν (Criston, “Christ”) is attested in the majority of mss, including many important witnesses of the Alexandrian (Ì⁴⁶ 1739 1881) and Western (D F G) texttypes, and other mss and versions (Ψ latt sy co). On the other hand, some of the important Alexandrian witnesses have κύριον (kurion, “Lord”; א B C P 33 104 1175 al). A few mss (A 81 pc) have θεόν (qeon, “God”). The nomina sacra for these readings are quite similar (cMn, kMn, and qMn respectively), so one might be able to account for the different readings by way of confusion. On closer examination, the variants appear to be intentional changes. Alexandrian scribes replaced the highly specific term “Christ” with the less specific terms “Lord” and “God” because in the context it seems to be anachronistic to speak of the exodus generation putting Christ to the test. If the original had been “Lord,” it seems unlikely that a scribe would have willingly created a difficulty by substituting the more specific “Christ.” Moreover, even if not motivated by a tendency to overcorrect, a scribe might be likely to assimilate the word “Christ” to “Lord” in conformity with Deut 6:16 or other passages. The evidence from the early church regarding the reading of this verse is rather compelling in favor of “Christ.” Marcion, a second-century, anti-Jewish heretic, would naturally have opposed any reference to Christ in historical involvement with Israel, because he thought of the Creator God of the OT as inherently evil. In spite of this strong prejudice, though, {Marcion} read a text with “Christ.” Other early church writers attest to the presence of the word “Christ,” including {Clement of Alexandria} and Origen. What is more, the synod of Antioch in a.d. 268 used the reading “Christ” as evidence of the preexistence of Christ when it condemned Paul of Samosata. (See G. Zuntz, The Text of the Epistles, 126-27; TCGNT 494; C. D. Osburn, “The Text of 1 Corinthians 10:9,” New Testament Textual Criticism: Its Significance for Exegesis, 201-11; contra A. Robertson and A. Plummer, First Corinthians [ICC], 205-6.) Since “Christ” is the more difficult reading on all accounts, it is almost certainly original. In addition, “Christ” is consistent with Paul’s style in this passage (cf. 10:4, a text in which {Marcion} also reads “Christ”). This text is also christologically significant, since the reading “Christ” makes an explicit claim to the preexistence of Christ. (The textual critic faces a similar dilemma in Jude 5. In a similar exodus context, some of the more important Alexandrian mss [A B 33 81 pc] and the Vulgate read “Jesus” in place of “Lord.” Two of those mss [A 81] are the same mss that have “Christ” instead of “God” in 1 Cor 10:9. See the tc notes on Jude 5 for more information.) In sum, “Christ” has all the earmarks of authenticity here and should be considered the original reading.

[10:9]  ⁷⁰ sn This incident is recorded in Num 21:5-9.

[10:10]  ⁷¹ tn Grk “by the destroyer.” BDAG 703 s.v. ὀλοθρευτῆς mentions the corresponding OT references and notes, “the one meant is the destroying angel as the one who carries out the divine sentence of punishment, or perh. Satan.”

[10:10]  sn This incident is recorded in Num 16:41-50.

[10:13]  ⁷² tn Grk “except a human one” or “except one common to humanity.”

[10:13]  ⁷³ tn Grk “God is faithful who.” The relative pronoun was changed to a personal pronoun in the translation for clarity.

[10:13]  ⁷⁴ tn The words “to bear” are not in the Greek text, but are implied. They have been supplied in the translation to clarify the meaning.