1 Corinthians 10:16

10:16 Is not the cup of blessing that we bless a sharing in the blood of Christ? Is not the bread that we break a sharing in the body of Christ?

1 Corinthians 9:23

9:23 I do all these things because of the gospel, so that I can be a participant in it.

1 Corinthians 9:13

9:13 Don’t you know that those who serve in the temple ¹  eat food from the temple, and those who serve at the altar receive a part of the offerings?

1 Corinthians 9:10

9:10 Or is he not surely speaking for our benefit? It was written for us, because the one plowing and threshing ought to work in hope of enjoying the harvest.

1 Corinthians 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 Corinthians 6:10

6:10 thieves, the greedy, drunkards, the verbally abusive, ²  and swindlers will not inherit the kingdom of God.

1 Corinthians 12:26

12:26 If one member suffers, everyone suffers with it. If a ³  member is honored, all rejoice with it.

1 Corinthians 9:4

9:4 Do we not have the right to financial support? ⁴ 

1 Corinthians 15:50

15:50 Now this is what I am saying, brothers and sisters: ⁵  Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.

1 Corinthians 4:8

4:8 Already you are satisfied! Already you are rich! You have become kings without us! I wish you had become kings so that we could reign with you!

1 Corinthians 6:9

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, ⁶  practicing homosexuals, ⁷ 

1 Corinthians 10:17

10:17 Because there is one bread, we who are many are one body, for we all share the one bread.

1 Corinthians 11:21

11:21 For when it is time to eat, everyone proceeds with his own supper. One is hungry and another becomes drunk.

1 Corinthians 7:25

Remaining Unmarried

7:25 With regard to the question about people who have never married, ⁸  I have no command from the Lord, but I give my opinion as one shown mercy by the Lord to be trustworthy.

1 Corinthians 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.

1 Corinthians 9:22

9:22 To the weak I became weak in order to gain the weak. I have become all things to all people, so that by all means I may save some.

[9:13]  ¹ tn Grk “working the sacred things.”

[6:10]  ¹ 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.

[12:26]  ¹ tc ‡ Before μέλος (melos, “member”) the great majority of witnesses read ἕν (Jen, “one”; א² C D F G Ψ 0285 33 1881 Ï latt sy), while the most important of the Alexandrian mss omit it (Ì⁴⁶ א* A B 1739). The addition of ἕν appears to be motivated by its presence earlier in the verse with μέλος and the parallel structure of the two conditional clauses in this verse, while little reason can be given for its absence (although accidental oversight is of course possible, it is not likely that all these witnesses should have overlooked it). NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[9:4]  ¹ tn Grk “the right to eat and drink.” In the context this is a figurative reference to financial support.

[15:50]  ¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[6:9]  ¹ 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]  ² 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.

[7:25]  ¹ tn Grk “virgins.” There are three main views as to which group of people is referred to by the word παρθένος (parqenos) here, and the stance taken here directly impacts one’s understanding of vv. 36-38. (1) The term could refer to virgin women who were not married. The central issue would then be whether or not their fathers should give them in marriage to eligible men. (This is the view which has been widely held throughout the history of the Church.) (2) A minority understand the term to refer to men and women who are married but who have chosen to live together without sexual relations. This position might have been possible in the Corinthian church, but there is no solid evidence to support it. (3) The view adopted by many modern commentators (see, e.g., Fee, Conzelmann, Barrett) is that the term refers to young, engaged women who were under the influence of various groups within the Corinthian church not to go through with their marriages. The central issue would then be whether the young men and women should continue with their plans and finalize their marriages. For further discussion, see G. D. Fee, First Corinthians (NICNT), 325-28.