1 Korintus 7:27

7:27 The one bound to a wife should not seek divorce. The one released from a wife should not seek marriage. ¹ 

1 Korintus 15:33

15:33 Do not be deceived: “Bad company corrupts good morals.” ² 

1 Korintus 1:29

1:29 so that no one can boast in his presence.

1 Korintus 7:18

7:18 Was anyone called after he had been circumcised? He should not try to undo his circumcision. ³  Was anyone called who is uncircumcised? He should not get circumcised.

1 Korintus 5:9

5:9 I wrote you in my letter not to associate with sexually immoral people.

1 Korintus 3:21

3:21 So then, no more boasting about mere mortals! ⁴  For everything belongs to you,

1 Korintus 8:9

8:9 But be careful that this liberty of yours does not become a hindrance to the weak.

1 Korintus 10:12

10:12 So let the one who thinks he is standing be careful that he does not fall.

1 Korintus 2:5

2:5 so that your faith would not be based on human wisdom but on the power of God.

1 Korintus 14:39

14:39 So then, brothers and sisters, ⁵  be eager to prophesy, and do not forbid anyone from speaking in tongues. ⁶ 

1 Korintus 7:23

7:23 You were bought with a price. Do not become slaves of men.

1 Korintus 10:9-10

10:9 And let us not put Christ ⁷  to the test, as some of them did, and were destroyed by snakes. ⁸  10:10 And do not complain, as some of them did, and were killed by the destroying angel. ⁹ 

1 Korintus 10:24

10:24 Do not seek your own good, but the good of the other person.

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 12:25

12:25 so that there may be no division in the body, but the members may have mutual concern for one another.

1 Korintus 10:32

10:32 Do not give offense to Jews or Greeks or to the church of God,

1 Korintus 5:11

5:11 But now I am writing to you not to associate with anyone who calls himself a Christian ¹⁰  who is sexually immoral, or greedy, or an idolater, or verbally abusive, ¹¹  or a drunkard, or a swindler. Do not even eat with such a person.

1 Korintus 1:15

1:15 so that no one can say that you were baptized in my name!

1 Korintus 7:5

7:5 Do not deprive each other, except by mutual agreement for a specified time, so that you may devote yourselves to prayer. ¹²  Then resume your relationship, ¹³  so that Satan may not tempt you because of your lack of self-control.

1 Korintus 9:27

9:27 Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified.

1 Korintus 10:7

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.” ¹⁴ 

1 Korintus 14:20

14:20 Brothers and sisters, ¹⁵  do not be children in your thinking. Instead, be infants in evil, but in your thinking be mature.

1 Korintus 10:6

10:6 These things happened as examples for us, so that we will not crave evil things as they did.

1 Korintus 9:9

9:9 For it is written in the law of Moses, “Do not muzzle an ox while it is treading out the grain.” ¹⁶  God is not concerned here about oxen, is he?

1 Korintus 15:34

15:34 Sober up as you should, and stop sinning! For some have no knowledge of God – I say this to your shame!

1 Korintus 16:11

16:11 So then, let no one treat him with contempt. But send him on his way in peace so that he may come to me. For I am expecting him with the brothers. ¹⁷ 

1 Korintus 7:13

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.

1 Korintus 7:21

7:21 Were you called as a slave? ¹⁸  Do not worry about it. But if indeed you are able to be free, make the most of the opportunity.

1 Korintus 8:13

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 ¹⁹  to sin.

1 Korintus 4:6

4:6 I have applied these things to myself and Apollos because of you, brothers and sisters, ²⁰  so that through us you may learn “not to go beyond what is written,” so that none of you will be puffed up in favor of the one against the other.

1 Korintus 10:8

10:8 And let us not be immoral, as some of them were, and twenty-three thousand died in a single day. ²¹ 

1 Korintus 11:34

11:34 If anyone is hungry, let him eat at home, so that when you assemble it does not lead to judgment. I will give directions about other matters when I come.

1 Korintus 3:18

3:18 Guard against self-deception, each of you. ²²  If someone among you thinks he is wise in this age, let him become foolish so that he can become wise.

1 Korintus 10:28

10:28 But if someone says to you, “This is from a sacrifice,” do not eat, because of the one who told you and because of conscience ²³  –

1 Korintus 1:17

1:17 For Christ did not send me to baptize, but to preach the gospel – and not with clever speech, so that the cross of Christ would not become useless. ²⁴ 

1 Korintus 16:2

16:2 On the first day of the week, each of you should set aside some income ²⁵  and save ²⁶  it to the extent that God has blessed you, ²⁷  so that a collection will not have to be made ²⁸  when I come.

1 Korintus 7:10

7:10 To the married I give this command – not I, but the Lord ²⁹  – a wife should not divorce a husband

1 Korintus 7:32

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.

1 Korintus 1:10

Divisions in the Church

1:10 I urge you, brothers and sisters, ³⁰  by the name of our Lord Jesus Christ, to agree together, ³¹  to end your divisions, ³²  and to be united by the same mind and purpose. ³³ 

1 Korintus 7:12

7:12 To the rest I say – I, not the Lord ³⁴  – if a brother has a wife who is not a believer and she is happy to live with him, he should not divorce her.

1 Korintus 7:11

7:11 (but if she does, let her remain unmarried, or be reconciled to her husband), and a husband should not divorce his wife.

1 Korintus 9:12

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.

1 Korintus 6:9

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, ³⁵  practicing homosexuals, ³⁶ 

1 Korintus 4:5

4:5 So then, do not judge anything before the time. Wait until the Lord comes. He will ³⁷  bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition ³⁸  from God.

1 Korintus 7:1

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.” ³⁹ 

1 Korintus 9:18

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.

1 Korintus 16:10

16:10 Now if Timothy comes, see that he has nothing to fear among you, for he is doing the Lord’s work, as I am too.

1 Korintus 10:25

10:25 Eat anything that is sold in the marketplace without questions of conscience,

1 Korintus 5:8

5:8 So then, let us celebrate the festival, not with the old yeast, the yeast of vice and evil, but with the bread without yeast, the bread of sincerity and truth. ⁴⁰ 

1 Korintus 10:27

10:27 If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience.

1 Korintus 15:58

15:58 So then, dear brothers and sisters, ⁴¹  be firm. Do not be moved! Always be outstanding in the work of the Lord, knowing that your labor is not in vain in the Lord.

1 Korintus 14:27

14:27 If someone speaks in a tongue, it should be two, or at the most three, one after the other, and someone must interpret.

1 Korintus 5:10

5:10 In no way did I mean the immoral people of this world, or the greedy and swindlers and idolaters, since you would then have to go out of the world.

1 Korintus 7:2

7:2 But because of immoralities, each man should have relations with ⁴²  his own wife and each woman with ⁴³  her own husband.

1 Korintus 11:7

11:7 For a man should not have his head covered, since he is the image and glory of God. But the woman is the glory of the man.

1 Korintus 14:38

14:38 If someone does not recognize this, he is not recognized.

1 Korintus 9:6

9:6 Or do only Barnabas and I lack the right not to work?

1 Korintus 1:8

1:8 He ⁴⁴  will also strengthen you to the end, so that you will be blameless on the day of our Lord Jesus Christ.

1 Korintus 6:10

6:10 thieves, the greedy, drunkards, the verbally abusive, ⁴⁵  and swindlers will not inherit the kingdom of God.

1 Korintus 15:2

15:2 and by which you are being saved, if you hold firmly to the message I preached to you – unless you believed in vain.

1 Korintus 9:15

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. ⁴⁶  In fact, it would be better for me to die than – no one will deprive me of my reason for boasting! ⁴⁷ 

1 Korintus 12:1

Spiritual Gifts

12:1 With regard to spiritual gifts, ⁴⁸  brothers and sisters, ⁴⁹  I do not want you to be uninformed. ⁵⁰ 

1 Korintus 6:15

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!

1 Korintus 7:30

7:30 those with tears like those not weeping, those who rejoice like those not rejoicing, those who buy like those without possessions,

1 Korintus 7:15

7:15 But if the unbeliever wants a divorce, let it take place. In these circumstances the brother or sister is not bound. ⁵¹  God has called you in peace.

1 Korintus 6:7

6:7 The fact that you have lawsuits among yourselves demonstrates that you have already been defeated. Why not rather be wronged? Why not rather be cheated?

1 Korintus 6:12

Flee Sexual Immorality

6:12 “All things are lawful for me” ⁵²  – but not everything is beneficial. “All things are lawful for me” – but I will not be controlled by anything.

1 Korintus 7:31

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.

1 Korintus 10:1

Learning from Israel’s Failures

10:1 For I do not want you to be unaware, ⁵³  brothers and sisters, ⁵⁴  that our fathers were all under the cloud and all passed through the sea,

1 Korintus 10:11

10:11 These things happened to them as examples and were written for our instruction, on whom the ends of the ages have come.

1 Korintus 12:23-24

12:23 and those members we consider less honorable we clothe with greater honor, and our unpresentable members are clothed with dignity, ⁵⁵  12:24 but our presentable members do not need this. Instead, God has blended together the body, giving greater honor to the lesser member,

1 Korintus 14:28-29

14:28 But if there is no interpreter, he should be silent in the church. Let him speak to himself and to God. 14:29 Two or three prophets should speak and the others should evaluate what is said.

1 Korintus 6:13

6:13 “Food is for the stomach and the stomach is for food, but God will do away with both.” ⁵⁶  The body is not for sexual immorality, but for the Lord, and the Lord for the body.

1 Korintus 8:10

8:10 For if someone weak sees you who possess knowledge dining in an idol’s temple, will not his conscience be “strengthened” ⁵⁷  to eat food offered to idols?

[7:27]  ¹ tn Grk “should not seek a wife.”

[15:33]  ² sn A quotation from the poet Menander, Thais 218, which Paul uses in a proverbial sense.

[7:18]  ³ 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.

[3:21]  ⁴ tn Grk “so then, let no one boast in men.”

[14:39]  ⁵ tc ‡ μου (mou, “my”) is found after ἀδελφοί (adelfoi) in a number of significant witnesses (א A B* D¹ 048 326 1175 2464 al), but lacking in most other witnesses (Ì⁴⁶ B² D* F G Ψ 0243 33 1739 1881 Ï lat). Every other time Paul says “So then, brothers (and sisters)” he adds “my” (ὥστε, ἀδελφοί μου; {wste, adelfoi mou). There is no good reason why scribes would intentionally omit “my” here but not elsewhere. Thus, the longer reading is in conformity with Paul’s general style and as such seems to be scribally motivated. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[14:39]  tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[14:39]  ⁶ tn Grk “speaking in tongues.” The words “anyone from” are supplied for the sake of clarity.

[10:9]  ⁷ 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]  ⁸ sn This incident is recorded in Num 21:5-9.

[10:10]  ⁹ 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.

[5:11]  ¹⁰ tn Grk “a brother,” but the Greek word “brother” may be used for “brother or sister,” “fellow Christian,” or “fellow member of the church.” Here the term “brother” broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[5:11]  ¹¹ tn Or “a reviler”; BDAG 602 s.v. λοίδορος defines the term as “reviler, abusive person.”

[7:5]  ¹² 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]  ¹³ tn Grk “and be together again.”

[10:7]  ¹⁴ 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.

[14:20]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[9:9]  ¹⁶ sn A quotation from Deut 25:4.

[16:11]  ¹⁷ tn Since Paul appears to expect specific delegates here and they were most likely men, the Greek word ἀδελφοί (adelfoi) here has not been not translated as “brothers and sisters.”

[7:21]  ¹⁸ tn Traditionally, “servant” (KJV), though almost all modern translations render the word as “slave” here.

[8:13]  ¹⁹ 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.

[4:6]  ²⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[10:8]  ²¹ sn This incident is recorded in Num 25:1-9.

[3:18]  ²² tn Grk “let no one deceive himself.”

[10:28]  ²³ tc The Byzantine texttype and a few other witnesses (H^c Ψ Ï) essentially duplicate v. 26 at the end of this verse (with γάρ [gar, “for”] in second instead of third position), which itself is a quotation from Ps 24:1 (23:1 LXX). Not only is there a vast number of early, important, and diverse witnesses that lack this extra material (א A B C* D F G H* P 33 81 365 630 1175 1739 1881 2464 latt co), but the quotation seems out of place at this point in the discourse for Paul is here discussing reasons not to partake of food that has been sacrificed to idols. Perhaps scribes felt that since food is from the Lord, to eat meat sacrificed to idols contradicts that belief. Either way, the better witnesses lack the clause which, had it been authentic to v. 28, would have not occasioned such a widespread excision. The evidence is thus compelling for the shorter reading.

[1:17]  ²⁴ tn Grk “would not be emptied.”

[16:2]  ²⁵ tn Grk “set aside, storing whatever he has been blessed with.”

[16:2]  ²⁶ tn Grk “set aside, storing.” The participle θησαυρίζων (qhsaurizwn) indicates the purpose or result of setting aside the extra income.

[16:2]  ²⁷ tn “To the extent that God has blessed you” translates an awkward expression, “whatever has been prospered [to you].” This verb has been translated as an active with “God” as subject, taking it as a divine passive.

[16:2]  ²⁸ tn Grk “so that collections will not be taking place.”

[7:10]  ²⁹ 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).

[1:10]  ³⁰ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:10]  ³¹ tn Grk “that you all say the same thing.”

[1:10]  ³² tn Grk “that there be no divisions among you.”

[1:10]  ³³ tn Grk “that you be united in/by the same mind and in/by the same purpose.”

[7:12]  ³⁴ 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.

[6:9]  ³⁵ 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]  ³⁶ 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.

[4:5]  ³⁷ tn Grk “time, until the Lord comes, who will bring to light.”

[4:5]  ³⁸ tn Or “praise.”

[7:1]  ³⁹ 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.

[5:8]  ⁴⁰ tn Grk “with the unleavened bread of sincerity and truth.”

[15:58]  ⁴¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[7:2]  ⁴² 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]  ⁴³ tn Grk “should have.” For explanation of the translation, see the note on “have relations with” earlier in this verse.

[1:8]  ⁴⁴ tn Grk “who,” referring to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:10]  ⁴⁵ 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.

[9:15]  ⁴⁶ tn Grk “so that it will happen in this way in my case.”

[9:15]  ⁴⁷ 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).

[12:1]  ⁴⁸ tn Grk “spiritual things.”

[12:1]  ⁴⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[12:1]  ⁵⁰ tn Grk “ignorant.”

[7:15]  ⁵¹ 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.”

[6:12]  ⁵² 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.

[10:1]  ⁵³ tn Grk “ignorant.”

[10:1]  ⁵⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[12:23]  ⁵⁵ tn Grk “have greater propriety (or decorum, presentability).”

[6:13]  ⁵⁶ 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.

[8:10]  ⁵⁷ 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.