1 Corinthians 9:21

9:21 To those free from the law I became like one free from the law (though I am not free from God’s law but under the law of Christ) to gain those free from the law.

1 Corinthians 9:20

9:20 To the Jews I became like a Jew to gain the Jews. To those under the law I became like one under the law (though I myself am not under the law) ¹  to gain those under the law.

1 Corinthians 6:6

6:6 Instead, does a Christian sue a Christian, ²  and do this before unbelievers?

1 Corinthians 6:12

Flee Sexual Immorality

6:12 “All things are lawful for me” ³  – but not everything is beneficial. “All things are lawful for me” – but I will not be controlled by anything.

1 Corinthians 9:8

9:8 Am I saying these things only on the basis of common sense, ⁴  or does the law not say this as well?

1 Corinthians 15:56

15:56 The sting of death is sin, and the power of sin is the law.

1 Corinthians 10:23

Live to Glorify God

10:23 “Everything is lawful,” but not everything is beneficial. “Everything is lawful,” ⁵  but not everything builds others up. ⁶ 

1 Corinthians 9:9

9:9 For it is written in the law of Moses, “Do not muzzle an ox while it is treading out the grain.” ⁷  God is not concerned here about oxen, is he?

1 Corinthians 14:34

14:34 the women ⁸  should be silent in the churches, for they are not permitted to speak. ⁹  Rather, let them be in submission, as in fact the law says.

1 Corinthians 14:21

14:21 It is written in the law: “By people with strange tongues and by the lips of strangers I will speak to this people, yet not even in this way will they listen to me,” ¹⁰  says the Lord.

1 Corinthians 6:1

Lawsuits

6:1 When any of you has a legal dispute with another, does he dare go to court before the unrighteous rather than before the saints?

1 Corinthians 6:7

6:7 The fact that you have lawsuits among yourselves demonstrates that you have already been defeated. Why not rather be wronged? Why not rather be cheated?

1 Corinthians 7:39

7:39 A wife is bound as long as her husband is living. But if her husband dies, ¹¹  she is free to marry anyone she wishes (only someone in the Lord).

1 Corinthians 1:20

1:20 Where is the wise man? Where is the expert in the Mosaic law? ¹²  Where is the debater of this age? Has God not made the wisdom of the world foolish?

1 Corinthians 6:4

6:4 So if you have ordinary lawsuits, do you appoint as judges those who have no standing in the church? ¹³ 

1 Corinthians 10:2

10:2 and all were baptized ¹⁴  into Moses in the cloud and in the sea,

1 Corinthians 6:2

6:2 Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you not competent to settle trivial suits?

[9:20]  ¹ tc The Byzantine text, as well as a few other witnesses (D² [L] Ψ 1881 Ï) lack this parenthetical material, while geographically widespread, early, and diverse witnesses have the words (so א A B C D* F G P 33 104 365 1175 1505 1739 al latt). The phrase may have dropped out accidentally through homoioteleuton (note that both the preceding phrase and the parenthesis end in ὑπὸ νόμον [Jupo nomon, “under the law”]), or intentionally by overscrupulous scribes who felt that the statement “I myself am not under the law” could have led to license.

[6:6]  ¹ tn Grk “does a brother sue a brother,” but see the note on the word “Christian” in 5:11.

[6:12]  ¹ sn All things are lawful for me. In the expressions in vv. 12-13 within quotation marks, Paul cites certain slogans the Corinthians apparently used to justify their behavior. Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

[9:8]  ¹ tn Or “only according to human authority”; Grk “saying these things according to men.”

[10:23]  ¹ sn “Everything is lawful.” Here again Paul cites certain slogans the Corinthians used to justify their behavior (cf. 6:12-13; 7:1; 8:1, 4). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

[10:23]  ² tn Grk “builds up.” The object “others” is not expressed but is implied, as v. 24 shows. Paul picks up a theme he introduced at the start of this section of the letter (8:1).

[9:9]  ¹ sn A quotation from Deut 25:4.

[14:34]  ¹ tn The word for “woman” and “wife” is the same in Greek. Because of the reference to husbands in v. 35, the word may be translated “wives” here. But in passages governing conduct in church meetings like this (cf. 11:2-16; 1 Tim 2:9-15) the general meaning “women” is more likely.

[14:34]  ² sn For they are not permitted to speak. In light of 11:2-16, which gives permission for women to pray or prophesy in the church meetings, the silence commanded here seems not to involve the absolute prohibition of a woman addressing the assembly. Therefore (1) some take be silent to mean not taking an authoritative teaching role as 1 Tim 2 indicates, but (2) the better suggestion is to relate it to the preceding regulations about evaluating the prophets (v. 29). Here Paul would be indicating that the women should not speak up during such an evaluation, since such questioning would be in violation of the submission to male leadership that the OT calls for (the law, e.g., Gen 2:18).

[14:21]  ¹ sn A quotation from Isa 28:11-12.

[7:39]  ¹ 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.

[1:20]  ¹ 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.

[6:4]  ¹ tn Or “if you have ordinary lawsuits, appoint as judges those who have no standing in the church!” This alternative reading (cf. KJV, NIV) takes the Greek verb καθίζετε (kaqizete) as an ironic imperative instead of a question. This verb comes, however, at the end of the sentence. It is not impossible that Paul meant for it to be understood this way, but its placement in the sentence does not make this probable.

[10:2]  ¹ tc ‡ A number of witnesses, some of them important, have the passive ἐβαπτίσθησαν (ebaptisqhsan, “were baptized”) instead of the middle ἐβαπτίσαντο (ebaptisanto, “baptized [themselves]”) in v. 2 (so א A C D F G Ψ 33 al latt). However, the middle is not without its representation (Ì^46c B 1739 1881 Ï Or; the original hand of Ì⁴⁶ read the imperfect middle ἐβαπτίζοντο [ebaptizonto]). The passive looks like a motivated reading in that it is clearer and conforms to typical Pauline usage (his thirteen instances of the verb are all either active or passive). B. M. Metzger, in representing a minority opinion of the UBS Committee, suggests that the middle would have been appropriate for Jewish baptism in which the convert baptizes himself (TCGNT 493). But this assumes that the middle is a direct middle, a rare occurrence in the NT (and never elsewhere with this verb). Further, it is not really baptism that is in view in v. 2, but passing through the Red Sea (thus, a metaphorical use). Although the present editors agree with the minority’s resultant reading, it is better to take the middle as causative/permissive and the scribes as changing it to a passive for clarity’s sake. Translational differences are minimal, though some exegetical implications are involved (see ExSyn 427).