1 Corinthians 3:5

3:5 What is Apollos, really? Or what is Paul? Servants through whom you came to believe, and each of us in the ministry the Lord gave us. ¹ 

1 Corinthians 3:10

3:10 According to the grace of God given to me, like a skilled master-builder I laid a foundation, but someone else builds on it. And each one must be careful how he builds.

1 Corinthians 4:7

4:7 For who concedes you any superiority? What do you have that you did not receive? And if you received it, why do you boast as though you did not?

1 Corinthians 4:9

4:9 For, I think, God has exhibited us apostles last of all, as men condemned to die, because we have become a spectacle to the world, both to angels and to people.

1 Corinthians 5:3

5:3 For even though I am absent physically, ²  I am present in spirit. And I have already judged the one who did this, just as though I were present. ³ 

1 Corinthians 7:7

7:7 I wish that everyone was as I am. But each has his own gift from God, one this way, another that.

1 Corinthians 7:25

Remaining Unmarried

7:25 With regard to the question about people who have never married, ⁴  I have no command from the Lord, but I give my opinion as one shown mercy by the Lord to be trustworthy.

1 Corinthians 7:29

7:29 And I say this, brothers and sisters: ⁵  The time is short. So then those who have wives should be as those who have none,

1 Corinthians 9:5

9:5 Do we not have the right to the company of a believing wife, like the other apostles and the Lord’s brothers and Cephas?

1 Corinthians 11:34

11:34 If anyone is hungry, let him eat at home, so that when you assemble it does not lead to judgment. I will give directions about other matters when I come.

[3:5]  ¹ tn Grk “and to each as the Lord gave.”

[5:3]  ² tn Grk “in body.”

[5:3]  ³ tn Verse 3 is one sentence in Greek (“For – even though I am absent in body, yet present in spirit – I have already judged the one who did this, as though I were present”) that has been broken up due to English stylistic considerations.

[7:25]  ³ 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.

[7:29]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.