1 Corinthians 5:11

5:11 But now I am writing to you not to associate with anyone who calls himself a Christian ¹  who is sexually immoral, or greedy, or an idolater, or verbally abusive, ²  or a drunkard, or a swindler. Do not even eat with such a person.

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, ³  practicing homosexuals, ⁴ 

1 Corinthians 6:13

6:13 “Food is for the stomach and the stomach is for food, but God will do away with both.” ⁵  The body is not for sexual immorality, but for the Lord, and the Lord for the body.

1 Corinthians 6:18

6:18 Flee sexual immorality! “Every sin a person commits is outside of the body” ⁶  – but the immoral person sins against his own body.

1 Corinthians 7:2

7:2 But because of immoralities, each man should have relations with ⁷  his own wife and each woman with ⁸  her own husband.

1 Corinthians 7:2

7:2 But because of immoralities, each man should have relations with ⁹  his own wife and each woman with ¹⁰  her own husband.

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹¹  minds ¹²  as expressed through ¹³  your evil deeds,

Galatians 5:19

5:19 Now the works of the flesh ¹⁴  are obvious: ¹⁵  sexual immorality, impurity, depravity,

Ephesians 5:3

5:3 But ¹⁶  among you there must not be either sexual immorality, impurity of any kind, ¹⁷  or greed, as these are not fitting for the saints. ¹⁸ 

Colossians 3:5

3:5 So put to death whatever in your nature belongs to the earth: ¹⁹  sexual immorality, impurity, shameful passion, ²⁰  evil desire, and greed which is idolatry.

Colossians 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Colossians 4:3

4:3 At the same time pray ²¹  for us too, that ²²  God may open a door for the message ²³  so that we may proclaim ²⁴  the mystery of Christ, for which I am in chains. ²⁵ 

Hebrews 12:16

12:16 And see to it that no one becomes ²⁶  an immoral or godless person like Esau, who sold his own birthright for a single meal. ²⁷ 

Hebrews 13:4

13:4 Marriage must be honored among all and the marriage bed kept undefiled, for God will judge sexually immoral people and adulterers.

Hebrews 13:1

Final Exhortations

13:1 Brotherly love must continue.

Hebrews 4:3

4:3 For we who have believed enter that rest, as he has said, “As I swore in my anger, ‘They will never enter my rest!’” ²⁸  And yet God’s works ²⁹  were accomplished from the foundation of the world.

[5:11]  ¹ tn Grk “a brother,” but the Greek word “brother” may be used for “brother or sister,” “fellow Christian,” or “fellow member of the church.” Here the term “brother” broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[5:11]  ² tn Or “a reviler”; BDAG 602 s.v. λοίδορος defines the term as “reviler, abusive person.”

[6:9]  ³ 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]  ⁴ 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.

[6:13]  ⁵ tn Grk “both this [stomach] and these [foods].”

[6:18]  ⁶ sn It is debated whether this is a Corinthian slogan. If it is not, then Paul is essentially arguing that there are two types of sin, nonsexual sins which take place outside the body and sexual sins which are against a person’s very own body. If it is a Corinthian slogan, then it is a slogan used by the Corinthians to justify their immoral behavior. With it they are claiming that anything done in the body or through the body had no moral relevance. A decision here is very difficult, but the latter is to be preferred for two main reasons. (1) This is the most natural understanding of the statement as it is written. To construe it as a statement by Paul requires a substantial clarification in the sense (e.g., “All other sins…” [NIV]). (2) Theologically the former is more difficult: Why would Paul single out sexual sins as more intrinsically related to the body than other sins, such as gluttony or drunkenness? For these reasons, it is more likely that the phrase in quotation marks is indeed a Corinthian slogan which Paul turns against them in the course of his argument, although the decision must be regarded as tentative.

[7:2]  ⁷ 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]  ⁸ tn Grk “should have.” For explanation of the translation, see the note on “have relations with” earlier in this verse.

[7:2]  ⁹ 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]  ¹⁰ tn Grk “should have.” For explanation of the translation, see the note on “have relations with” earlier in this verse.

[1:21]  ¹¹ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ¹² tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ¹³ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[5:19]  ¹⁴ tn See the note on the word “flesh” in Gal 5:13.

[5:19]  ¹⁵ tn Or “clear,” “evident.”

[5:3]  ¹⁶ tn The term “But” translates the δέ (de) in a contrastive way in light of the perfect obedience of Jesus in vv. 1-2 and the vices mentioned in v. 3.

[5:3]  ¹⁷ tn Grk “all impurity.”

[5:3]  ¹⁸ tn Grk “just as is fitting for saints.” The καθώς (kaqws) was rendered with “as” and the sense is causal, i.e., “for” or “because.” The negative particle “not” (“for these are not proper for the saints”) in this clause was supplied in English so as to make the sense very clear, i.e., that these vices are not befitting of those who name the name of Christ.

[3:5]  ¹⁹ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ²⁰ tn Or “lust.”

[4:3]  ²¹ tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ²² tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ²³ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ²⁴ tn Or “so that we may speak.”

[4:3]  ²⁵ tn Or “in prison.”

[12:16]  ²⁶ tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ²⁷ sn An allusion to Gen 27:34-41.

[4:3]  ²⁸ sn A quotation from Ps 95:11.

[4:3]  ²⁹ tn Grk “although the works,” continuing the previous reference to God. The referent (God) is specified in the translation for clarity.