1 Korintus 7:9

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. ¹ 

1 Korintus 10:13

10:13 No trial has overtaken you that is not faced by others. ²  And God is faithful: He ³  will not let you be tried beyond what you are able to bear, ⁴  but with the trial will also provide a way out so that you may be able to endure it.

1 Korintus 11:19

11:19 For there must in fact be divisions among you, so that those of you who are approved may be evident. ⁵ 

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 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 13:7

13:7 It bears all things, believes all things, hopes all things, endures all things.

1 Korintus 3:2

3:2 I fed you milk, ⁶  not solid food, for you were not yet ready. In fact, you are still not ready,

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. ⁷  Then resume your relationship, ⁸  so that Satan may not tempt you because of your lack of self-control.

1 Korintus 3:14

3:14 If what someone has built survives, he will receive a reward.

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 13:4

13:4 Love is patient, love is kind, it is not envious. Love does not brag, it is not puffed up.

1 Korintus 3:16

3:16 Do you not know that you are God’s temple ⁹  and that God’s Spirit lives in you?

1 Korintus 9:25

9:25 Each competitor must exercise self-control in everything. They do it to receive a perishable crown, but we an imperishable one.

1 Korintus 7:36

7:36 If anyone thinks he is acting inappropriately toward his virgin, ¹⁰  if she is past the bloom of youth ¹¹  and it seems necessary, he should do what he wishes; he does not sin. Let them marry.

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. ¹²  God has called you in peace.

1 Korintus 4:12

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 14:32

14:32 Indeed, the spirits of the prophets are subject to the prophets,

1 Korintus 15:31

15:31 Every day I am in danger of death! This is as sure as ¹³  my boasting in you, ¹⁴  which I have in Christ Jesus our Lord.

1 Korintus 14:39

14:39 So then, brothers and sisters, ¹⁵  be eager to prophesy, and do not forbid anyone from speaking in tongues. ¹⁶ 

[7:9]  ¹ tn Grk “than to burn,” a figure of speech referring to unfulfilled sexual passion.

[10:13]  ² tn Grk “except a human one” or “except one common to humanity.”

[10:13]  ³ tn Grk “God is faithful who.” The relative pronoun was changed to a personal pronoun in the translation for clarity.

[10:13]  ⁴ 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.

[11:19]  ⁵ tn Grk “those approved may be evident among you.”

[3:2]  ⁶ sn Milk refers figuratively to basic or elementary Christian teaching. Paul’s point was that the Corinthian believers he was writing to here were not mature enough to receive more advanced teaching. This was not a problem at the time, when they were recent converts, but the problem now is that they are still not ready.

[7:5]  ⁷ 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]  ⁸ tn Grk “and be together again.”

[3:16]  ⁹ sn You are God’s temple refers here to the church, since the pronoun you is plural in the Greek text. (In 6:19 the same imagery is used in a different context to refer to the individual believer.)

[7:36]  ¹⁰ 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]  ¹¹ 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.”

[7:15]  ¹² 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.”

[15:31]  ¹³ tn Or, more literally, “I swear by the boasting in you.”

[15:31]  ¹⁴ tc ‡ Although the witnesses for the shorter reading (Ì⁴⁶ D F G Ψ 075 0243 1739 1881 Ï) are not as strong as for the addition of ἀδελφοί (adelfoi, “brothers”) at this juncture (א A B K P 33 81 104 365 1175 2464 lat sy co), it is difficult to find a reason why scribes would either intentionally or unintentionally drop the address here. Thus, the shorter reading is slightly preferred.

[14:39]  ¹⁵ 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]  ¹⁶ tn Grk “speaking in tongues.” The words “anyone from” are supplied for the sake of clarity.