1 Korintus 6:1

Lawsuits

6:1 When any of you has a legal dispute with another, does he dare go to court before the unrighteous rather than before the saints?

1 Korintus 6:16

6:16 Or do you not know that anyone who is united with ¹  a prostitute is one body with her? ²  For it is said, “The two will become one flesh.” ³ 

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 7:37

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.

1 Korintus 7:39-40

7:39 A wife is bound as long as her husband is living. But if her husband dies, ⁴  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!

1 Korintus 8:8

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.

1 Korintus 8:12-13

8:12 If you sin against your brothers or sisters ⁵  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 ⁶  to sin.

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.” ⁷  God is not concerned here about oxen, is he?

1 Korintus 9:17

9:17 For if I do this voluntarily, I have a reward. But if I do it unwillingly, I am entrusted with a responsibility.

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 ⁸  –

1 Korintus 11:16

11:16 If anyone intends to quarrel about this, we have no other practice, nor do the churches of God.

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 13:1

The Way of Love

13:1 If I speak in the tongues of men and of angels, but I do not have love, I am a noisy gong or a clanging cymbal.

1 Korintus 13:3

13:3 If I give away everything I own, and if I give over my body in order to boast, ⁹  but do not have love, I receive no benefit.

1 Korintus 14:7

14:7 It is similar for lifeless things that make a sound, like a flute or harp. Unless they make a distinction in the notes, how can what is played on the flute or harp be understood?

1 Korintus 14:16

14:16 Otherwise, if you are praising God with your spirit, how can someone without the gift ¹⁰  say “Amen” to your thanksgiving, since he does not know what you are saying?

1 Korintus 15:19

15:19 For if only in this life we have hope in Christ, we should be pitied more than anyone.

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.

[6:16]  ¹ tn Or “is in relationship with.”

[6:16]  ² tn Grk “is one body,” implying the association “with her.”

[6:16]  ³ sn A quotation from Gen 2:24.

[7:39]  ⁴ 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.

[8:12]  ⁵ tn See note on the phrase “brothers and sisters” in 1:10.

[8:13]  ⁶ 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.

[9:9]  ⁷ sn A quotation from Deut 25:4.

[10:28]  ⁸ 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.

[13:3]  ⁹ tc The reading καυχήσωμαι (kauchswmai, “I might boast”) is well supported by Ì⁴⁶ א A B 048 33 1739* pc co Hier^mss. The competing reading, καυθήσομαι (kauqhsomai, “I will burn”), is found in C D F G L 81 1175 1881* al latt and a host of patristic writers. From this reading other variants were obviously derived: καυθήσωμαι (kauqhswmai), a future subjunctive (“I might burn”) read by the Byzantine text and a few others (Ψ 1739^c 1881^c Ï); and καυθῇ (kauqh, “it might be burned”) read by 1505 pc. On an external level, the Alexandrian reading is obviously superior, though the Western and Byzantine readings need to be accounted for. (The following discussion is derived largely from TCGNT 497-98). Internally, καυχήσωμαι is superior for the following reasons: (1) Once the Church started suffering persecution and martyrdom by fire, the v.l. naturally arose. Once there, it is difficult to see why any scribe would intentionally change it to καυχήσωμαι. (2) Involving as it does the change of just two letters (χ to θ [c to q], ω to ο [w to o]), this reading could be accomplished without much fanfare. Yet, it appears cumbersome in the context, both because of the passive voice and especially the retention of the first person (“If I give up my body that I may be burned”). A more logical word would have been the third person passive, καυθῇ, as read in 1505 (“If I give up my body that it may be burned”). (3) Although the connection between giving up one’s body and boasting is ambiguous, this very ambiguity has all the earmarks of being from Paul. It may have the force of giving up one’s body into slavery. In any event, it looks to be the harder reading. Incidentally, the Byzantine reading is impossible because the future subjunctive did not occur in Koine Greek. As the reading of the majority of Byzantine minuscules, its roots are clearly post-Koine and as such is a “grammatical monstrosity that cannot be attributed to Paul” (TCGNT 498). Cf. also the notes in BDF §28; MHT 2:219.

[14:16]  ¹⁰ tn Grk “how can someone who fills the place of the unlearned say ‘Amen.’”