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 7:39

7:39 A wife is bound as long as her husband is living. But if her husband dies, ²  she is free to marry anyone she wishes (only someone in the Lord).

1 Korintus 6:3

6:3 Do you not know that we will judge angels? Why not ordinary matters!

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. ³  God has called you in peace.

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 4:9

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.

1 Korintus 6:17

6:17 But the one united with ⁴  the Lord is one spirit with him. ⁵ 

1 Korintus 9:20

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) ⁶  to gain those under the law.

1 Korintus 6:16

6:16 Or do you not know that anyone who is united with ⁷  a prostitute is one body with her? ⁸  For it is said, “The two will become one flesh.” ⁹ 

1 Korintus 10:10

10:10 And do not complain, as some of them did, and were killed by the destroying angel. ¹⁰ 

1 Korintus 11:10

11:10 For this reason a woman should have a symbol of authority ¹¹  on her head, because of the angels. ¹² 

1 Korintus 6:2

6:2 Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you not competent to settle trivial suits?

1 Korintus 8:7

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.

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

[7:39]  ² 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.

[7:15]  ³ 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.”

[6:17]  ⁴ tn Grk “in relationship with.”

[6:17]  ⁵ tn Grk “is one spirit,” implying the association “with him.”

[9:20]  ⁶ 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.

[6:16]  ⁷ tn Or “is in relationship with.”

[6:16]  ⁸ tn Grk “is one body,” implying the association “with her.”

[6:16]  ⁹ sn A quotation from Gen 2:24.

[10:10]  ¹⁰ 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.

[11:10]  ¹¹ sn Paul does not use a word specifying what type of “covering” is meant (veil, hat, etc.). The Greek word he uses here (ἐξουσία exousia; translated symbol of authority) could be (1) a figure of speech that may substitute the result (the right to participate in worship) for the appropriate appearance that makes it possible (the covered head). Or (2) it refers to the outward symbol (having the head covered) as representing the inward attitude the woman is to possess (deference to male leadership in the church).

[11:10]  ¹² sn Paul does not explain this reference to the angels, and its point is not entirely clear. It seems to reflect an awareness that angels are witnesses to church life (cf. Eph 3:10) and would be particularly sensitive to resistance against God’s created order.