1 Corinthians 16:20

16:20 All the brothers and sisters ¹  send greetings. Greet one another with a holy kiss.

1 Corinthians 6:1

Lawsuits

6:1 When any of you has a legal dispute with another, does he dare go to court before the unrighteous rather than before the saints?

1 Corinthians 14:33

14:33 for God is not characterized by disorder but by peace.

As in all the churches of the saints, ² 

1 Corinthians 3:17

3:17 If someone destroys God’s temple, God will destroy him. For God’s temple is holy, which is what you are.

1 Corinthians 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 Corinthians 6:19

6:19 Or do you not know that your body is the temple of the Holy Spirit who is in you, ³  whom you have from God, and you are not your own?

1 Corinthians 16:1

A Collection to Aid Jewish Christians

16:1 With regard to the collection for the saints, please follow the directions that I gave to the churches of Galatia: ⁴ 

1 Corinthians 16:15

16:15 Now, brothers and sisters, ⁵  you know about the household of Stephanus, that as the first converts ⁶  of Achaia, they devoted themselves to ministry for the saints. I urge you

1 Corinthians 1:2

1:2 to the church of God that is in Corinth, ⁷  to those who are sanctified in Christ Jesus, and called to be saints, with all those in every place who call on the name of our Lord Jesus Christ, their Lord and ours. ⁸ 

1 Corinthians 7:14

7:14 For the unbelieving husband is sanctified because of the wife, and the unbelieving wife because of her husband. ⁹  Otherwise your children are unclean, but now they are holy.

1 Corinthians 12:3

12:3 So I want you to understand that no one speaking by the Spirit of God says, “Jesus is cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit.

1 Corinthians 7:34

7:34 and he is divided. An unmarried woman ¹⁰  or a virgin ¹¹  is concerned about the things of the Lord, to be holy both in body and spirit. But a married woman is concerned about the things of the world, how to please her husband.

[16:20]  ¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[14:33]  ² sn This phrase may be taken with v. 33a.

[6:19]  ³ 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.

[16:1]  ⁴ tn Grk “as I directed the churches of Galatia, so also you yourselves do.”

[16:15]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[16:15]  ⁶ tn Grk “firstfruits.”

[1:2]  ⁶ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[1:2]  ⁷ tn Grk “theirs and ours.”

[7:14]  ⁷ tc Grk “the brother.” Later witnesses (א² D² Ï) have ἀνδρί (andri, “husband”) here, apparently in conscious emulation of the earlier mention of ἀνήρ (ajnhr) in the verse. However, the earliest and best witnesses (Ì⁴⁶ א* A B C D* F G P Ψ 33 1739 al co) are decisively in favor of ἀδελφῷ (adelfw, “brother”), a word that because of the close association with “wife” here may have seemed inappropriate to many scribes. It is also for reasons of English style that “her husband” is used in the translation.

[7:34]  ⁸ sn In context the unmarried woman would probably refer specifically to a widow, who was no longer married, as opposed to the virgin, who had never been married.

[7:34]  ⁹ tc There are three viable variant readings at this point in the text. (1) The reading ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος (Jh gunh Jh agamo" kai Jh parqeno", “the unmarried woman and the virgin”) is represented by ancient and important mss, as well as some significant versions (̹⁵ B 104 365 1505 pc vg co). (2) The reading ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος ἡ ἄγαμος (“the unmarried woman and the unmarried virgin”) is also found in ancient and important mss (Ì⁴⁶ א A 33 1739 1881 pc). (3) The reading ἡ γυνὴ καὶ ἡ παρθένος ἡ ἄγαμος (“the woman and the unmarried virgin”) is found in Western mss (D F G) and the majority of Byzantine cursives. Based upon external evidence, the first and second readings are the strongest; the readings both reach deep into the second century with strong testimony from mss of the Alexandrian texttype. Internal evidence seems equally balanced: Scribes may have wanted to add ἡ ἄγαμος to παρθένος for stylistic reasons, but they might also have wanted to remove it because it sounded redundant. Because Paul’s meaning is not quite clear, a decision on the proper textual reading is difficult. On the whole scribes tended to add to the text, not take from it. Thus the first reading should be favored as original, but this decision should be regarded as less than certain.