1 Corinthians 3:21

3:21 So then, no more boasting about mere mortals! ¹  For everything belongs to you,

1 Corinthians 10:12

10:12 So let the one who thinks he is standing be careful that he does not fall.

1 Corinthians 11:33

11:33 So then, my brothers and sisters, ²  when you come together to eat, wait for one another.

1 Corinthians 14:39

14:39 So then, brothers and sisters, ³  be eager to prophesy, and do not forbid anyone from speaking in tongues. ⁴ 

1 Corinthians 1:7

1:7 so that you do not lack any spiritual gift as you wait for the revelation ⁵  of our Lord Jesus Christ.

1 Corinthians 3:7

3:7 So neither the one who plants counts for anything, ⁶  nor the one who waters, but God who causes the growth.

1 Corinthians 5:8

5:8 So then, let us celebrate the festival, not with the old yeast, the yeast of vice and evil, but with the bread without yeast, the bread of sincerity and truth. ⁷ 

1 Corinthians 7:38

7:38 So then, the one who marries ⁸  his own virgin does well, but the one who does not, does better. ⁹ 

1 Corinthians 5:1

Church Discipline

5:1 It is actually reported that sexual immorality exists among you, the kind of immorality that is not permitted even among the Gentiles, so that someone is cohabiting with ¹⁰  his father’s wife.

1 Corinthians 11:27

11:27 For this reason, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord.

1 Corinthians 14:22

14:22 So then, tongues are a sign not for believers but for unbelievers. Prophecy, however, is not for unbelievers but for believers.

1 Corinthians 4:5

4:5 So then, do not judge anything before the time. Wait until the Lord comes. He will ¹¹  bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition ¹²  from God.

1 Corinthians 13:2

13:2 And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing.

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.

[3:21]  ¹ tn Grk “so then, let no one boast in men.”

[11:33]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[14:39]  ³ 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]  ⁴ tn Grk “speaking in tongues.” The words “anyone from” are supplied for the sake of clarity.

[1:7]  ⁴ sn The revelation of our Lord Jesus Christ refers to the Lord’s return, when he will be revealed (cf. the reference to the day of our Lord Jesus Christ in v. 8).

[3:7]  ⁵ tn Grk “is anything.”

[5:8]  ⁶ tn Grk “with the unleavened bread of sincerity and truth.”

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

[7:38]  ⁸ 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.”

[5:1]  ⁸ tn Or “someone has married”; Grk “someone has,” but the verb ἔχω (ecw) is routinely used of marital relationships (cf. BDAG 420 s.v. 2.a), including sexual relationships. The exact nature of the relationship is uncertain in this case; it is not clear, for example, whether the man had actually married the woman or was merely cohabiting with her.

[4:5]  ⁹ tn Grk “time, until the Lord comes, who will bring to light.”

[4:5]  ¹⁰ tn Or “praise.”

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