Discovery Box1 Corinthians 7:1
Context7:1 Now with regard to the issues you wrote about: “It is good for a man not to have sexual relations with a woman.” 1
1 Corinthians 4:1-21
Context4:1 One 2 should think about us this way – as servants of Christ and stewards of the mysteries of God. 4:2 Now what is sought in stewards is that one be found faithful. 4:3 So for me, it is a minor matter that I am judged by you or by any human court. In fact, I do not even judge myself. 4:4 For I am not aware of anything against myself, but I am not acquitted because of this. The one who judges me is the Lord. 4:5 So then, do not judge anything before the time. Wait until the Lord comes. He will 3 bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition 4 from God.
4:6 I have applied these things to myself and Apollos because of you, brothers and sisters, 5 so that through us you may learn “not to go beyond what is written,” so that none of you will be puffed up in favor of the one against the other. 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? 4:8 Already you are satisfied! Already you are rich! You have become kings without us! I wish you had become kings so that we could reign with you! 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. 4:10 We are fools for Christ, but you are wise in Christ! We are weak, but you are strong! You are distinguished, we are dishonored! 4:11 To the present hour we are hungry and thirsty, poorly clothed, brutally treated, and without a roof over our heads. 4:12 We do hard work, toiling with our own hands. When we are verbally abused, we respond with a blessing, when persecuted, we endure, 4:13 when people lie about us, we answer in a friendly manner. We are the world’s dirt and scum, even now.
4:14 I am not writing these things to shame you, but to correct you as my dear children. 4:15 For though you may have ten thousand guardians in Christ, you do not have many fathers, because I became your father in Christ Jesus through the gospel. 4:16 I encourage you, then, be imitators of me. 4:17 For this reason, I have sent Timothy to you, who is my dear and faithful son in the Lord. He will remind you of my ways in Christ, 6 as I teach them everywhere in every church. 4:18 Some have become arrogant, 7 as if I were not coming to you. 4:19 But I will come to you soon, if the Lord is willing, and I will find out not only the talk of these arrogant people, but also their power. 4:20 For the kingdom of God is demonstrated not in idle talk but with power. 4:21 What do you want? Shall I come to you with a rod of discipline 8 or with love and a spirit of gentleness?
1 Corinthians 7:1-40
Context7:1 Now with regard to the issues you wrote about: “It is good for a man not to have sexual relations with a woman.” 9 7:2 But because of immoralities, each man should have relations with 10 his own wife and each woman with 11 her own husband. 7:3 A husband should give to his wife her sexual rights, 12 and likewise a wife to her husband. 7:4 It is not the wife who has the rights to her own body, but the husband. In the same way, it is not the husband who has the rights to his own body, but the wife. 7:5 Do not deprive each other, except by mutual agreement for a specified time, so that you may devote yourselves to prayer. 13 Then resume your relationship, 14 so that Satan may not tempt you because of your lack of self-control. 7:6 I say this as a concession, not as a command. 7:7 I wish that everyone was as I am. But each has his own gift from God, one this way, another that.
7:8 To the unmarried and widows I say that it is best for them to remain as I am. 7:9 But if they do not have self-control, let them get married. For it is better to marry than to burn with sexual desire. 15
7:10 To the married I give this command – not I, but the Lord 16 – a wife should not divorce a husband 7:11 (but if she does, let her remain unmarried, or be reconciled to her husband), and a husband should not divorce his wife.
7:12 To the rest I say – I, not the Lord 17 – if a brother has a wife who is not a believer and she is happy to live with him, he should not divorce her. 7:13 And if a woman has a husband who is not a believer and he is happy to live with her, she should not divorce him. 7:14 For the unbelieving husband is sanctified because of the wife, and the unbelieving wife because of her husband. 18 Otherwise your children are unclean, but now they are holy. 7:15 But if the unbeliever wants a divorce, let it take place. In these circumstances the brother or sister is not bound. 19 God has called you in peace. 7:16 For how do you know, wife, whether you will bring your husband to salvation? 20 Or how do you know, husband, whether you will bring your wife to salvation? 21
7:17 Nevertheless, 22 as the Lord has assigned to each one, as God has called each person, so must he live. I give this sort of direction in all the churches. 7:18 Was anyone called after he had been circumcised? He should not try to undo his circumcision. 23 Was anyone called who is uncircumcised? He should not get circumcised. 7:19 Circumcision is nothing and uncircumcision is nothing. Instead, keeping God’s commandments is what counts. 7:20 Let each one remain in that situation in life 24 in which he was called. 7:21 Were you called as a slave? 25 Do not worry about it. But if indeed you are able to be free, make the most of the opportunity. 7:22 For the one who was called in the Lord as a slave is the Lord’s freedman. In the same way, the one who was called as a free person is Christ’s slave. 7:23 You were bought with a price. Do not become slaves of men. 7:24 In whatever situation someone was called, brothers and sisters, 26 let him remain in it with God.
7:25 With regard to the question about people who have never married, 27 I have no command from the Lord, but I give my opinion as one shown mercy by the Lord to be trustworthy. 7:26 Because of the impending crisis I think it best for you to remain as you are. 7:27 The one bound to a wife should not seek divorce. The one released from a wife should not seek marriage. 28 7:28 But if you marry, you have not sinned. And if a virgin marries, she has not sinned. But those who marry will face difficult circumstances, 29 and I am trying to spare you such problems. 30 7:29 And I say this, brothers and sisters: 31 The time is short. So then those who have wives should be as those who have none, 7:30 those with tears like those not weeping, those who rejoice like those not rejoicing, those who buy like those without possessions, 7:31 those who use the world as though they were not using it to the full. For the present shape of this world is passing away.
7:32 And I want you to be free from concern. An unmarried man is concerned about the things of the Lord, how to please the Lord. 7:33 But a married man is concerned about the things of the world, how to please his wife, 7:34 and he is divided. An unmarried woman 32 or a virgin 33 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. 7:35 I am saying this for your benefit, not to place a limitation on you, but so that without distraction you may give notable and constant service to the Lord.
7:36 If anyone thinks he is acting inappropriately toward his virgin, 34 if she is past the bloom of youth 35 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 own virgin, does well. 7:38 So then, the one who marries 36 his own virgin does well, but the one who does not, does better. 37
7:39 A wife is bound as long as her husband is living. But if her husband dies, 38 she is free to marry anyone she wishes (only someone in the Lord). 7:40 But in my opinion, she will be happier if she remains as she is – and I think that I too have the Spirit of God!
1 Corinthians 11:1-34
Context11:1 Be imitators of me, just as I also am of Christ.
11:2 I praise you 39 because you remember me in everything and maintain the traditions just as I passed them on to you. 11:3 But I want you to know that Christ is the head of every man, and the man is the head of a woman, 40 and God is the head of Christ. 11:4 Any man who prays or prophesies with his head covered disgraces his head. 11:5 But any woman who prays or prophesies with her head uncovered disgraces her head, for it is one and the same thing as having a shaved head. 11:6 For if a woman will not cover her head, she should cut off her hair. But if it is disgraceful for a woman to have her hair cut off or her head shaved, she should cover her head. 11:7 For a man should not have his head covered, since he is the image and glory of God. But the woman is the glory of the man. 11:8 For man did not come from woman, but woman from man. 11:9 Neither was man created for the sake of woman, but woman for man. 11:10 For this reason a woman should have a symbol of authority 41 on her head, because of the angels. 42 11:11 In any case, in the Lord woman is not independent of man, nor is man independent of woman. 11:12 For just as woman came from man, so man comes through woman. But all things come from God. 11:13 Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? 11:14 Does not nature 43 itself teach you that if a man has long hair, it is a disgrace for him, 11:15 but if a woman has long hair, it is her glory? For her hair is given to her for a covering. 44 11:16 If anyone intends to quarrel about this, we have no other practice, nor do the churches of God.
11:17 Now in giving the following instruction I do not praise you, because you come together not for the better but for the worse. 11:18 For in the first place, when you come together as a church I hear there are divisions among you, and in part I believe it. 11:19 For there must in fact be divisions among you, so that those of you who are approved may be evident. 45 11:20 Now when you come together at the same place, you are not really eating the Lord’s Supper. 11:21 For when it is time to eat, everyone proceeds with his own supper. One is hungry and another becomes drunk. 11:22 Do you not have houses so that you can eat and drink? Or are you trying to show contempt for the church of God by shaming those who have nothing? What should I say to you? Should I praise you? I will not praise you for this!
11:23 For I received from the Lord what I also passed on to you, that the Lord Jesus on the night in which he was betrayed took bread, 11:24 and after he had given thanks he broke it and said, “This is my body, which is for you. Do this in remembrance of me.” 11:25 In the same way, he also took the cup after supper, saying, “This cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me.” 11:26 For every time you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.
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. 11:28 A person should examine himself first, 46 and in this way 47 let him eat the bread and drink of the cup. 11:29 For the one who eats and drinks without careful regard 48 for the body eats and drinks judgment against himself. 11:30 That is why many of you are weak and sick, and quite a few are dead. 49 11:31 But if we examined ourselves, we would not be judged. 11:32 But when we are judged by the Lord, we are disciplined so that we may not be condemned with the world. 11:33 So then, my brothers and sisters, 50 when you come together to eat, wait for one another. 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.
1 Corinthians 1:1-31
Context1:1 From Paul, 51 called to be an apostle of Christ Jesus 52 by the will of God, and Sosthenes, our brother, 1:2 to the church of God that is in Corinth, 53 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. 54 1:3 Grace and peace to you 55 from God our Father and the Lord Jesus Christ!
1:4 I always thank my God for you because of the grace of God that was given to you in Christ Jesus. 1:5 For you were made rich 56 in every way in him, in all your speech and in every kind of knowledge 57 – 1:6 just as the testimony about Christ has been confirmed among you – 1:7 so that you do not lack any spiritual gift as you wait for the revelation 58 of our Lord Jesus Christ. 1:8 He 59 will also strengthen you to the end, so that you will be blameless on the day of our Lord Jesus Christ. 1:9 God is faithful, by whom you were called into fellowship with his son, Jesus Christ our Lord.
1:10 I urge you, brothers and sisters, 60 by the name of our Lord Jesus Christ, to agree together, 61 to end your divisions, 62 and to be united by the same mind and purpose. 63 1:11 For members of Chloe’s household have made it clear to me, my brothers and sisters, 64 that there are quarrels 65 among you. 1:12 Now I mean this, that 66 each of you is saying, “I am with Paul,” or “I am with Apollos,” or “I am with Cephas,” or “I am with Christ.” 1:13 Is Christ divided? Paul wasn’t crucified for you, was he? 67 Or were you in fact baptized in the name of Paul? 68 1:14 I thank God 69 that I did not baptize any of you except Crispus and Gaius, 1:15 so that no one can say that you were baptized in my name! 1:16 (I also baptized the household of Stephanus. Otherwise, I do not remember whether I baptized anyone else.) 1:17 For Christ did not send me to baptize, but to preach the gospel – and not with clever speech, so that the cross of Christ would not become useless. 70
1:18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 1:19 For it is written, “I will destroy the wisdom of the wise, and I will thwart the cleverness of the intelligent.” 71 1:20 Where is the wise man? Where is the expert in the Mosaic law? 72 Where is the debater of this age? Has God not made the wisdom of the world foolish? 1:21 For since in the wisdom of God the world by its wisdom did not know God, God was pleased to save those who believe by the foolishness of preaching. 1:22 For Jews demand miraculous signs and Greeks ask for wisdom, 1:23 but we preach about a crucified Christ, 73 a stumbling block to Jews and foolishness to Gentiles. 1:24 But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God. 1:25 For the foolishness of God is wiser than human wisdom, 74 and the weakness of God is stronger than human strength. 75
1:26 Think about the circumstances of your call, 76 brothers and sisters. 77 Not many were wise by human standards, 78 not many were powerful, not many were born to a privileged position. 79 1:27 But God chose what the world thinks foolish to shame the wise, and God chose what the world thinks weak to shame the strong. 1:28 God chose 80 what is low and despised in the world, what is regarded as nothing, to set aside what is regarded as something, 1:29 so that no one can boast in his presence. 1:30 He is the reason you have a relationship with Christ Jesus, 81 who became for us wisdom from God, and righteousness and sanctification and redemption, 1:31 so that, as it is written, “Let the one who boasts, boast in the Lord.” 82
[7:1] 1 tn Grk “It is good for a man not to touch a woman,” a euphemism for sexual relations. This idiom occurs ten times in Greek literature, and all of the references except one appear to refer to sexual relations (cf., e.g., Josephus, Ant. 1.8.1 [1.163]; Gen 20:6 [LXX]; Prov 6:29 [LXX]). For discussion see G. D. Fee, First Corinthians (NICNT), 275. Many recent interpreters believe that here again (as in 6:12-13) Paul cites a slogan the Corinthians apparently used to justify their actions. If this is so, Paul agrees with the slogan in part, but corrects it in the following verses to show how the Corinthians misused the idea to justify abstinence within marriage (cf. 8:1, 4; 10:23). See also G. D. Fee, “1 Corinthians 7:1 in the NIV,” JETS 23 (1980): 307-14.
[4:1] 2 tn Here ἄνθρωπος (anqrwpo") is both indefinite and general, “one”; “a person” (BDAG 81 s.v. 4.a.γ).
[4:5] 3 tn Grk “time, until the Lord comes, who will bring to light.”
[4:6] 4 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
[4:17] 5 tc ‡ Several important
[4:18] 6 tn Grk “puffed up”; “inflated.”
[4:21] 7 tn Grk “rod.” Context indicates that this rod will be used for disciplinary purposes.
[7:1] 8 tn Grk “It is good for a man not to touch a woman,” a euphemism for sexual relations. This idiom occurs ten times in Greek literature, and all of the references except one appear to refer to sexual relations (cf., e.g., Josephus, Ant. 1.8.1 [1.163]; Gen 20:6 [LXX]; Prov 6:29 [LXX]). For discussion see G. D. Fee, First Corinthians (NICNT), 275. Many recent interpreters believe that here again (as in 6:12-13) Paul cites a slogan the Corinthians apparently used to justify their actions. If this is so, Paul agrees with the slogan in part, but corrects it in the following verses to show how the Corinthians misused the idea to justify abstinence within marriage (cf. 8:1, 4; 10:23). See also G. D. Fee, “1 Corinthians 7:1 in the NIV,” JETS 23 (1980): 307-14.
[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.
[7:3] 10 tn Grk “fulfill the obligation” or “pay the debt,” referring to the fulfillment of sexual needs within marriage.
[7:5] 11 tc Most later witnesses (א2 Ï sy) add “fasting and” (τῇ νηστείᾳ καί, th nhsteia kai) before “prayer.” But such an addition is motivated by ascetic concerns; further, its lack in Ì11vid,46 א* A B C D F G P Ψ 33 1739 1881 2464 al latt co argues decisively against its authenticity.
[7:5] 12 tn Grk “and be together again.”
[7:9] 12 tn Grk “than to burn,” a figure of speech referring to unfulfilled sexual passion.
[7:10] 13 sn Not I, but the Lord. Here and in v. 12 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 10-11, Paul reports the Lord’s own teaching about divorce (cf. Mark 10:5-12).
[7:12] 14 sn I, not the Lord. Here and in v. 10 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 12-16, Paul deals with a situation about which the Lord gave no instruction in his earthly ministry.
[7:14] 15 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.
[7:15] 16 sn Interpreters differ over the implication of the statement the brother or sister is not bound. One view is that the believer is “not bound to continue the marriage,” i.e., not so slavishly tied to the instruction about not divorcing (cf. vv. 10-11) that he or she refuses to face reality when the unbelieving spouse is unwilling to continue the relationship. In this view divorce is allowable under these circumstances, but not remarriage (v. 11 still applies: remain unmarried or be reconciled). The other view is that the believer is “not bound in regard to marriage,” i.e., free to remain single or to remarry. The argument for this view is the conceptual parallel with vv. 39-40, where a wife is said to be “bound” (a different word in Greek, but the same concept) as long as her husband lives. But if the husband dies, she is “free” to marry as she wishes, only in the Lord. If the parallel holds, then not bound in v. 15 also means “free to marry another.”
[7:16] 17 tn Grk “will save your husband?” The meaning is obviously that the wife would be the human agent in leading her husband to salvation.
[7:16] 18 tn Grk “will save your wife?” The meaning is obviously that the husband would be the human agent in leading his wife to salvation.
[7:17] 18 tn Or “only”; Grk “if not.”
[7:18] 19 tn Grk “Let him not pull over the foreskin,” that is, attempt to reverse the appearance of circumcision by a surgical procedure. This was sometimes done by Hellenistic Jews to hide the embarrassment of circumcision (1 Macc 1:15; Josephus, Ant. 12.5.1 [12.241]). Cf. BDAG 380 s.v. ἐπισπάω 3.
[7:20] 20 tn Grk “in the calling.” “Calling” in Paul is God’s work of drawing people to faith in Christ. As in 1:26, calling here stands by metonymy for a person’s circumstances when he becomes a Christian.
[7:21] 21 tn Traditionally, “servant” (KJV), though almost all modern translations render the word as “slave” here.
[7:24] 22 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
[7:25] 23 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.
[7:27] 24 tn Grk “should not seek a wife.”
[7:28] 25 tn Grk “these will have tribulation in the flesh.”
[7:28] 26 tn Grk “I am trying to spare you.” Direct objects were frequently omitted in Greek when clear from the context. “Such problems” has been supplied here to make the sense of the statement clear.
[7:29] 26 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
[7:34] 27 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] 28 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
[7:36] 28 tn Grk “virgin,” either a fiancée, a daughter, or the ward of a guardian. For discussion see the note at the end of v. 38.
[7:36] 29 tn Or referring to an engaged man: “if he is past the critical point,” “if his passions are too strong.” The word literally means “to be past the high point.”
[7:38] 29 tn Or “who gives his own virgin in marriage.”
[7:38] 30 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.”
[7:39] 30 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
[11:2] 31 tc The Western and Byzantine texts, as well as one or two Alexandrian
[11:3] 32 tn Or “the husband is the head of his wife.” The same Greek words translated “man” and “woman” can mean, as determined by context, “husband” and “wife” respectively. Such an approach is followed by NAB, TEV, NRSV, and NLT (with some variations).
[11:10] 33 sn Paul does not use a word specifying what type of “covering” is meant (veil, hat, etc.). The Greek word he uses here (ἐξουσία exousia; translated symbol of authority) could be (1) a figure of speech that may substitute the result (the right to participate in worship) for the appropriate appearance that makes it possible (the covered head). Or (2) it refers to the outward symbol (having the head covered) as representing the inward attitude the woman is to possess (deference to male leadership in the church).
[11:10] 34 sn Paul does not explain this reference to the angels, and its point is not entirely clear. It seems to reflect an awareness that angels are witnesses to church life (cf. Eph 3:10) and would be particularly sensitive to resistance against God’s created order.
[11:14] 34 sn Paul does not mean nature in the sense of “the natural world” or “Mother Nature.” It denotes “the way things are” because of God’s design.
[11:15] 35 sn No word for veil or head covering occurs in vv. 3-14 (see the note on authority in v. 10). That the hair is regarded by Paul as a covering in v. 15 is not necessarily an argument that the hair is the same as the head covering that he is describing in the earlier verses (esp. v. 10). Throughout this unit of material, Paul points out the similarities of long hair with a head covering. But his doing so seems to suggest that the two are not to be identified with each other. Precisely because they are similar they do not appear to be identical (cf. vv. 5, 6, 7, 10, 13). If head covering = long hair, then what does v. 6 mean (“For if a woman will not cover her head, she should cut off her hair”)? This suggests that the covering is not the same as the hair itself.
[11:19] 36 tn Grk “those approved may be evident among you.”
[11:28] 37 tn The word “first” is not in the Greek text, but is implied. It has been supplied in the translation for clarity.
[11:28] 38 tn Grk “in this manner.”
[11:29] 38 tn The word more literally means, “judging between, recognizing, distinguishing.”
[11:30] 39 tn Grk “are asleep.” The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
[11:33] 40 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
[1:1] 41 tn Grk “Paul.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 42 tc Many important
[1:2] 42 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[1:2] 43 tn Grk “theirs and ours.”
[1:3] 43 tn Grk “Grace to you and peace.”
[1:5] 44 sn Made rich refers to how God richly blessed the Corinthians with an abundance of spiritual gifts (cf. v. 7).
[1:5] 45 sn Speech and knowledge refer to the spiritual gifts God had blessed them with (as v. 7 confirms). Paul will discuss certain abuses of their gifts in chapters 12-14, but he thanks God for their giftedness.
[1:7] 45 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).
[1:8] 46 tn Grk “who,” referring to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:10] 47 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:10] 48 tn Grk “that you all say the same thing.”
[1:10] 49 tn Grk “that there be no divisions among you.”
[1:10] 50 tn Grk “that you be united in/by the same mind and in/by the same purpose.”
[1:11] 48 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
[1:11] 49 tn Or “rivalries, disputes.”
[1:12] 49 tn Or “And I say this because.”
[1:13] 50 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “was he?”).
[1:13] 51 tn This third question marks a peak in which Paul’s incredulity at the Corinthians’ attitude is in focus. The words “in fact” have been supplied in the translation to make this rhetorical juncture clear.
[1:14] 51 tc The oldest and most important witnesses to this text, as well as a few others (א* B 6 1739 sams bopt), lack the words τῷ θεῷ (tw qew, “God”), while the rest have them. An accidental omission could well account for the shorter reading, especially since θεῷ would have been written as a nomen sacrum (eucaristwtwqMw). However, one might expect to see, in some
[1:17] 52 tn Grk “would not be emptied.”
[1:19] 53 sn A quotation from Isa 29:14.
[1:20] 54 tn Grk “the scribe.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the Mosaic law” comes closer to the meaning for the modern reader.
[1:23] 55 tn Or “Messiah”; Grk “preach Christ [Messiah] crucified,” giving the content of the message.
[1:26] 57 tn Grk “Think about your calling.” “Calling” in Paul’s writings usually refers to God’s work of drawing people to faith in Christ. The following verses show that “calling” here stands by metonymy for their circumstances when they became Christians, leading to the translation “the circumstances of your call.”
[1:26] 58 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
[1:26] 59 tn Grk “according to the flesh.”
[1:26] 60 tn The Greek word ευγενής (eugenh") refers to the status of being born into nobility, wealth, or power with an emphasis on the privileges and benefits that come with that position.
[1:28] 58 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[1:30] 59 tn Grk “of him you are in Christ Jesus.”
[1:31] 60 sn A quotation from Jer 9:24. The themes of Jer 9 have influenced Paul’s presentation in vv. 26-31. Jeremiah calls upon the wise, the strong, and the wealthy not to trust in their resources but in their knowledge of the true God – and so to boast in the Lord. Paul addresses the same three areas of human pride.
