1 Corinthians 11:31

11:31 But if we examined ourselves, we would not be judged.

1 Corinthians 10:24

10:24 Do not seek your own good, but the good of the other person.

1 Corinthians 14:4

14:4 The one who speaks in a tongue builds himself up, ¹  but the one who prophesies builds up the church.

1 Corinthians 7:2

7:2 But because of immoralities, each man should have relations with ²  his own wife and each woman with ³  her own husband.

1 Corinthians 7:38

7:38 So then, the one who marries ⁴  his own virgin does well, but the one who does not, does better. ⁵ 

1 Corinthians 11:28-29

11:28 A person should examine himself first, ⁶  and in this way ⁷  let him eat the bread and drink of the cup. 11:29 For the one who eats and drinks without careful regard ⁸  for the body eats and drinks judgment against himself.

1 Corinthians 13:5

13:5 It is not rude, it is not self-serving, it is not easily angered or resentful.

1 Corinthians 14:28

14:28 But if there is no interpreter, he should be silent in the church. Let him speak to himself and to God.

1 Corinthians 3:18

3:18 Guard against self-deception, each of you. ⁹  If someone among you thinks he is wise in this age, let him become foolish so that he can become wise.

1 Corinthians 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 Corinthians 6:19

6:19 Or do you not know that your body is the temple of the Holy Spirit who is in you, ¹⁰  whom you have from God, and you are not your own?

1 Corinthians 10:29

10:29 I do not mean yours but the other person’s. For why is my freedom being judged by another’s conscience?

1 Corinthians 16:2

16:2 On the first day of the week, each of you should set aside some income ¹¹  and save ¹²  it to the extent that God has blessed you, ¹³  so that a collection will not have to be made ¹⁴  when I come.

1 Corinthians 16:15

16:15 Now, brothers and sisters, ¹⁵  you know about the household of Stephanus, that as the first converts ¹⁶  of Achaia, they devoted themselves to ministry for the saints. I urge you

1 Corinthians 7:37

7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep his own virgin, does well.

[14:4]  ¹ sn The Greek term builds (himself) up does not necessarily bear positive connotations in this context.

[7:2]  ¹ tn Grk “each man should have his own wife.” “Have” in this context means “have marital relations with” (see the following verse). The verb ἐχέτω (ecetw, “have”) occurs twice in the Greek text, but has not been repeated in the translation for stylistic reasons. This verb occurs 8 times in the LXX (Exod 2:1; Deut 28:30; 2 Chr 11:21; 1 Esd 9:12, 18; Tob 3:8; Isa 13:16; 54:1) with the meaning “have sexual relations with,” and 9 times elsewhere in the NT with the same meaning (Matt 20:23; 22:28; Mark 6:18; 12:33; Luke 20:28; John 4:18 [twice]; 1 Cor 5:1; 7:29).

[7:2]  ² tn Grk “should have.” For explanation of the translation, see the note on “have relations with” earlier in this verse.

[7:38]  ¹ tn Or “who gives his own virgin in marriage.”

[7:38]  ² sn 1 Cor 7:36-38. There are two common approaches to understanding the situation addressed in these verses. One view involves a father or male guardian deciding whether to give his daughter or female ward in marriage (cf. NASB, NIV margin). The evidence for this view is: (1) the phrase in v. 37 (Grk) “to keep his own virgin” fits this view well (“keep his own virgin [in his household]” rather than give her in marriage), but it does not fit the second view (there is little warrant for adding “her” in the way the second view translates it: “to keep her as a virgin”). (2) The verb used twice in v. 38 (γαμίζω, gamizw) normally means “to give in marriage” not “to get married.” The latter is usually expressed by γαμέω (gamew), as in v. 36b. (3) The father deciding what is best regarding his daughter’s marriage reflects the more likely cultural situation in ancient Corinth, though it does not fit modern Western customs. While Paul gives his advice in such a situation, he does not command that marriages be arranged in this way universally. If this view is taken, the translation will read as follows: “7:36 If anyone thinks he is acting inappropriately toward his unmarried daughter, if she is past the bloom of youth and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep his daughter unmarried, does well. 7:38 So then the one who gives his daughter in marriage does well, but the one who does not give her does better.” The other view is taken by NRSV, NIV text, NJB, REB: a single man deciding whether to marry the woman to whom he is engaged. The evidence for this view is: (1) it seems odd to use the word “virgin” (vv. 36, 37, 38) if “daughter” or “ward” is intended. (2) The other view requires some difficult shifting of subjects in v. 36, whereas this view manages a more consistent subject for the various verbs used. (3) The phrases in these verses are used consistently elsewhere in this chapter to describe considerations appropriate to the engaged couple themselves (cf. vv. 9, 28, 39). It seems odd not to change the phrasing in speaking about a father or guardian. If this second view is taken, the translation will read as follows: “7:36 If anyone thinks he is acting inappropriately toward his fiancée, if his passions are too strong and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep her as his fiancée, does well. 7:38 So then, the one who marries his fiancée does well, but the one who does not marry her does better.”

[11:28]  ¹ tn The word “first” is not in the Greek text, but is implied. It has been supplied in the translation for clarity.

[11:28]  ² tn Grk “in this manner.”

[11:29]  ¹ tn The word more literally means, “judging between, recognizing, distinguishing.”

[3:18]  ¹ tn Grk “let no one deceive himself.”

[6:19]  ¹ tn Grk “the ‘in you’ Holy Spirit.” The position of the prepositional phrase ἐν ὑμῖν (en Jumin, “in you”) between the article and the adjective effectively places the prepositional phrase in first attributive position. Such constructions are generally translated into English as relative clauses.

[16:2]  ¹ tn Grk “set aside, storing whatever he has been blessed with.”

[16:2]  ² tn Grk “set aside, storing.” The participle θησαυρίζων (qhsaurizwn) indicates the purpose or result of setting aside the extra income.

[16:2]  ³ tn “To the extent that God has blessed you” translates an awkward expression, “whatever has been prospered [to you].” This verb has been translated as an active with “God” as subject, taking it as a divine passive.

[16:2]  ⁴ tn Grk “so that collections will not be taking place.”

[16:15]  ¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[16:15]  ² tn Grk “firstfruits.”