1 Korintus 4:9-12

4:9 For, I think, God has exhibited us apostles last of all, as men condemned to die, because we have become a spectacle to the world, both to angels and to people. 4:10 We are fools for Christ, but you are wise in Christ! We are weak, but you are strong! You are distinguished, we are dishonored! 4:11 To the present hour we are hungry and thirsty, poorly clothed, brutally treated, and without a roof over our heads. 4:12 We do hard work, toiling with our own hands. When we are verbally abused, we respond with a blessing, when persecuted, we endure,

1 Korintus 6:4-10

6:4 So if you have ordinary lawsuits, do you appoint as judges those who have no standing in the church? ¹  6:5 I say this to your shame! Is there no one among you wise enough to settle disputes between fellow Christians? ²  6:6 Instead, does a Christian sue a Christian, ³  and do this before unbelievers? 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? 6:8 But you yourselves wrong and cheat, and you do this to your brothers and sisters! ⁴ 

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, ⁵  practicing homosexuals, ⁶  6:10 thieves, the greedy, drunkards, the verbally abusive, ⁷  and swindlers will not inherit the kingdom of God.

1 Korintus 11:24-27

11:24 and after he had given thanks he broke it and said, “This is my body, which is for you. Do this in remembrance of me.” 11:25 In the same way, he also took the cup after supper, saying, “This cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me.” 11:26 For every time you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

11:27 For this reason, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord.

[6:4]  ¹ tn Or “if you have ordinary lawsuits, appoint as judges those who have no standing in the church!” This alternative reading (cf. KJV, NIV) takes the Greek verb καθίζετε (kaqizete) as an ironic imperative instead of a question. This verb comes, however, at the end of the sentence. It is not impossible that Paul meant for it to be understood this way, but its placement in the sentence does not make this probable.

[6:5]  ² tn Grk “to decide between his brother (and his opponent),” but see the note on the word “Christian” in 5:11.

[6:6]  ³ tn Grk “does a brother sue a brother,” but see the note on the word “Christian” in 5:11.

[6:8]  ⁴ tn Grk “brothers.” The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a). See also the note on the phrase “brothers and sisters” in 1:10.

[6:9]  ⁵ 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]  ⁶ 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]  ⁷ 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.