1 Corinthians 7:33

7:33 But a married man is concerned about the things of the world, how to please his wife,

1 Corinthians 8:9

8:9 But be careful that this liberty of yours does not become a hindrance to the weak.

1 Corinthians 15:35

The Resurrection Body

15:35 But someone will say, “How are the dead raised? With what kind of body will they come?”

1 Corinthians 7:32

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.

1 Corinthians 9:27

9:27 Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified.

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 14:7

14:7 It is similar for lifeless things that make a sound, like a flute or harp. Unless they make a distinction in the notes, how can what is played on the flute or harp be understood?

1 Corinthians 14:9

14:9 It is the same for you. If you do not speak clearly with your tongue, how will anyone know what is being said? For you will be speaking into the air.

1 Corinthians 15:12

No Resurrection?

15:12 Now if Christ is being preached as raised from the dead, ¹  how can some of you say there is no resurrection of the dead?

1 Corinthians 14:16

14:16 Otherwise, if you are praising God with your spirit, how can someone without the gift ²  say “Amen” to your thanksgiving, since he does not know what you are saying?

1 Corinthians 7:34

7:34 and he is divided. An unmarried woman ³  or a virgin ⁴  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.

[15:12]  ¹ tn Grk “that he has been raised from the dead.”

[14:16]  ¹ tn Grk “how can someone who fills the place of the unlearned say ‘Amen.’”

[7:34]  ¹ 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]  ² 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.