1 Corinthians 1:31

1:31 so that, as it is written, “Let the one who boasts, boast in the Lord.” ¹ 

1 Corinthians 6:17

6:17 But the one united with ²  the Lord is one spirit with him. ³ 

1 Corinthians 11:11

11:11 In any case, in the Lord woman is not independent of man, nor is man independent of woman.

1 Corinthians 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 Corinthians 15:31

15:31 Every day I am in danger of death! This is as sure as ⁴  my boasting in you, ⁵  which I have in Christ Jesus our Lord.

1 Corinthians 7:22

7:22 For the one who was called in the Lord as a slave is the Lord’s freedman. In the same way, the one who was called as a free person is Christ’s slave.

1 Corinthians 7:35

7:35 I am saying this for your benefit, not to place a limitation on you, but so that without distraction you may give notable and constant service to the Lord.

1 Corinthians 9:1-2

The Rights of an Apostle

9:1 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? 9:2 If I am not an apostle to others, at least I am to you, for you are the confirming sign ⁶  of my apostleship in the Lord.

1 Corinthians 16:19

16:19 The churches in the province of Asia ⁷  send greetings to you. Aquila and Prisca ⁸  greet ⁹  you warmly in the Lord, with the church that meets in their house.

1 Corinthians 4:17

4:17 For this reason, I have sent Timothy to you, who is my dear and faithful son in the Lord. He will remind you of my ways in Christ, ¹⁰  as I teach them everywhere in every church.

1 Corinthians 6:13

6:13 “Food is for the stomach and the stomach is for food, but God will do away with both.” ¹¹  The body is not for sexual immorality, but for the Lord, and the Lord for the body.

1 Corinthians 7:39

7:39 A wife is bound as long as her husband is living. But if her husband dies, ¹²  she is free to marry anyone she wishes (only someone in the Lord).

1 Corinthians 15:58

15:58 So then, dear brothers and sisters, ¹³  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.

[1:31]  ¹ sn A quotation from Jer 9:24. The themes of Jer 9 have influenced Paul’s presentation in vv. 26-31. Jeremiah calls upon the wise, the strong, and the wealthy not to trust in their resources but in their knowledge of the true God – and so to boast in the Lord. Paul addresses the same three areas of human pride.

[6:17]  ² tn Grk “in relationship with.”

[6:17]  ³ tn Grk “is one spirit,” implying the association “with him.”

[15:31]  ³ tn Or, more literally, “I swear by the boasting in you.”

[15:31]  ⁴ 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.

[9:2]  ⁴ tn Grk “the seal.”

[16:19]  ⁵ tn Grk “the churches of Asia”; in the NT “Asia” always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[16:19]  ⁶ sn On Aquila and Prisca see also Acts 18:2, 18, 26; Rom 16:3-4; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[16:19]  ⁷ tc The plural form of this verb, ἀσπάζονται (aspazontai, “[they] greet”), is found in several good mss (B F G 075 0121 0243 33 1739 1881) as well as the Byzantine cursives. But the singular is read by an equally impressive group (א C D K P Ψ 104 2464 pc). This part of the verse is lacking in codex A. Deciding on the basis of external evidence is quite difficult. Internally, however, the singular appears to have given rise to the plural: (1) The rest of the greetings in this verse are in the plural; this one was probably made plural by some scribes for purposes of assimilation; and, more significantly, (2) since both Aquila and Prisca are mentioned as the ones who send the greeting, the plural is more natural. The singular is, of course, not impossible Greek; indeed, a singular verb with a compound subject is used with some frequency in the NT (cf. Matt 13:55; Mark 8:27; 14:1; John 2:2; 3:22; 4:36, 53; Acts 5:29; 16:31; 1 Tim 6:4). This is especially common when “Jesus and his disciples” is the subject. What is significant is that when such a construction is found the emphasis is placed on the first-named person (in this case, Aquila). Normally when these two are mentioned in the NT, Priscilla is mentioned first (Acts 18:18, 26; Rom 16:3; 2 Tim 4:19). Only here and in Acts 18:2 (the first mention of them) is Aquila mentioned before Priscilla. Many suggest that Priscilla is listed first due to prominence. Though that is possible, both the mention of Aquila first here and the singular verb give him special prominence (cf. ExSyn 401-2). What such prominence means in each instance is difficult to assess. Nevertheless, here is a Pauline instance in which Aquila is given prominence. Too much can be made of the word order argument in either direction.

[4:17]  ⁶ tc ‡ Several important mss read ᾿Ιησοῦ (Ihsou, “Jesus”) after Χριστῷ (Cristw, “Christ”) in v. 17 (so Ì⁴⁶ א C D¹ 33 1739 al). Western mss have κυρίῳ ᾿Ιησοῦ (kuriw Ihsou, “Lord Jesus”; D* F G), while several significant mss, as well as the majority, have only Χριστῷ here (A B D² Ψ Ï sa). Once ᾿Ιησοῦ got into the text, it would continue to be copied. There is however no easy explanation for the word lacking in so many witnesses. Thus the shorter reading appears to be original. NA²⁷ includes ᾿Ιησοῦ in brackets, indicating doubt as to its authenticity.

[6:13]  ⁷ tn Grk “both this [stomach] and these [foods].”

[7:39]  ⁸ 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.

[15:58]  ⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.