1 Corinthians 5:1--8:13

¹ tn Or “someone has married”; Grk “someone has,” but the verb ἔχω (ecw) is routinely used of marital relationships (cf. BDAG 420 s.v. 5:2" context="true">2.a), including sexual relationships. The exact nature of the relationship is uncertain in this case; it is not clear, for example, whether the man had actually married the woman or was merely cohabiting with her.

² tn Or “are puffed up/arrogant,” the same verb occurring in 4:6,18" context="true">4:6, 18.

³ tn Grk “sorrowful, so that the one who did this might be removed.”

⁴ tn Grk “in body.”

⁵ tn Verse 5:3" context="true">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.

⁶ tc On the wording “our Lord Jesus” (τοῦ κυρίου ἡμῶν ᾿Ιησοῦ, tou kuriou Jhmwn Ihsou) there is some variation in the extant witnesses: ἡμῶν is lacking in א A Ψ 1505 pc; Χριστοῦ (Cristou, “Christ”) is found after ᾿Ιησοῦ in Ì⁴⁶ א D² F G 33 1881 Ï co and before ᾿Ιησοῦ in 81. The wording τοῦ κυρίου ἡμῶν ᾿Ιησοῦ is read by B D* 1175 1739 pc. Concerning Χριστοῦ, even though the external evidence for this is quite good, it may well be a motivated reading. Elsewhere in Paul the expression “our Lord Jesus” is routinely followed by “Christ” (e.g., 5:1,11;15:6,30">Rom 5:1, 11; 15:6, 30; 1:2,7,10;15:57">1 Cor 1:2, 7, 10; 15:57; 8:9">2 Cor 8:9; 6:14,18">Gal 6:14, 18, 1:3,17;5:20;6:24">Eph 1:3, 17; 5:20; 6:24; 1:3">Col 1:3; 1:3;5:9,23,28">1 Thess 1:3; 5:9, 23, 28). Less commonly, the wording is simply “our Lord Jesus” (e.g., 16:20">Rom 16:20; 1:14">2 Cor 1:14; 2:19;3:11,13">1 Thess 2:19; 3:11, 13; 1:8,12">2 Thess 1:8, 12). A preference should thus be given to the shorter reading. As for the ἡμῶν, it is very difficult to decide: “the Lord Jesus” occurs as often as “our Lord Jesus” (cf. 11:23;16:23">1 Cor 11:23; 16:23; 4:14;11:31">2 Cor 4:14; 11:31; 1:15">Eph 1:15; 4:2">1 Thess 4:2; 1:7">2 Thess 1:7; 1:5">Phlm 5). Although scribes would tend to expand on the text, the only witnesses that have “the Lord Jesus” (without “our” or “Christ”) are A Ψ 1505 pc. On balance, then, “our Lord Jesus” is the best reading in this verse.

⁷ tn Verses 5:4" context="true">4b-5a are capable of various punctuations: (1) “and I am with you in spirit, through the power of our Lord Jesus turn this man over to Satan”; (2) “and I am with you in spirit with the power of our Lord Jesus, turn this man over to Satan”; (3) “and I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan” (as adopted in the text). The first option suggests the Lord’s power is needed when the church is to hand the man over to Satan; the second option suggests that the Lord’s power is present when Paul is gathered with the Corinthians in spirit; the third option leaves the relation of the Lord’s power to the surrounding phrases vague, perhaps implying that both are in view.

⁸ tn Or perhaps “turn this man over to Satan for the destruction of your fleshly works, so that your spirit may be saved…”; Grk “for the destruction of the flesh, so that the spirit may be saved.” This is one of the most difficult passages in the NT, and there are many different interpretations regarding what is in view here. (1) Many interpreters see this as some sort of excommunication (“turn this man over to Satan”) which in turn leads to the man’s physical death (“the destruction of the flesh”), resulting in the man’s ultimate salvation (“that [his] spirit may be saved…”). (2) Others see the phrase “destruction of the flesh” as referring to extreme physical suffering or illness that stops short of physical death, thus leading the offender to repentance and salvation. (3) A number of scholars (e.g. G. D. Fee, First Corinthians [NICNT], 212-13) take the reference to the “flesh” to refer to the offender’s “sinful nature” or “carnal nature,” which is “destroyed” by placing him outside the church, back in Satan’s domain (exactly how this “destruction” is accomplished is not clear, and is one of the problems with this view). (4) More recently some have argued that neither the “flesh” nor the “spirit” belong to the offender, but to the church collectively; thus it is the “fleshly works” of the congregation which are being destroyed by the removal of the offender (cf. 5:13" context="true">5:13) so that the “spirit,” the corporate life of the church lived in union with God through the Holy Spirit, may be preserved (cf. 5:7-8" context="true">5:7-8). See, e.g., B. Campbell, “Flesh and Spirit in 5:5">1 Cor 5:5: An Exercise in Rhetorical Criticism of the NT,” JETS 36 (1993): 331-42. The alternate translation “for the destruction of your fleshly works, so that your spirit may be saved” reflects this latter view.

⁹ tc The shorter reading, κυρίου (kuriou, “Lord”), is found in Ì⁴⁶ B 630 1739 pc; κυρίου ᾿Ιησοῦ (kuriou Ihsou, “Lord Jesus”) is read by Ì^61vid א Ψ Ï; κυρίου ᾿Ιησοῦ Χριστοῦ (kuriou Ihsou Cristou, “Lord Jesus Christ”) by D pc; and κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ (kuriou Jhmwn Ihsou Cristou, “our Lord Jesus Christ”) by A F G P 33 al. The shorter reading is preferred as the reading that best explains the other readings, especially in view of the mention of “Jesus” twice in the previous verse.

¹⁰ sn In this passage (5:6-8" context="true">5:6-8) yeast represents the presence of evil within the church, specifically the immoral person described in 5:1-5" context="true">5:1-5 and mentioned again in 5:13" context="true">5:13.

¹¹ tn Grk “a little yeast leavens.”

¹² tn Grk “with the unleavened bread of sincerity and truth.”

¹³ 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).

¹⁴ tn Or “a reviler”; BDAG 602 s.v. λοίδορος defines the term as “reviler, abusive person.”

¹⁵ sn An allusion to 17:7;19:19;22:21,24;24:7">Deut 17:7; 19:19; 22:21, 24; 24:7; cf. 5:2">1 Cor 5:2.

¹⁶ 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.

¹⁷ tn Grk “to decide between his brother (and his opponent),” but see the note on the word “Christian” in 5:11" context="true">5:11.

¹⁸ tn Grk “does a brother sue a brother,” but see the note on the word “Christian” in 5:11" context="true">5:11.

¹⁹ tn Grk “brothers.” The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a). See also the note on the phrase “brothers and sisters” in 1:10" context="true">1:10.

²⁰ 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 6:9">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.

²¹ 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 6:9">1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1:10">1 Ti 1:10; Pol 5:3. Cp. 1:27">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.

²² tn Or “revilers”; BDAG 602 s.v. λοίδορος defines the term as “reviler, abusive person.” Because the term “abusive” without further qualification has become associated in contemporary English with both physical and sexual abuse, the qualifier “verbally” has been supplied in the translation.

²³ tn Grk “and some [of you] were these.”

²⁴ tc The external evidence in support of the reading ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou, “Jesus Christ”) is quite impressive: Ì^11vid,46 א B C^vid D* P 33 81 104 365 629 630 1739 1881 2464 al lat bo as well as several fathers, while the reading with merely ᾿Ιησοῦ has significantly poorer support (A D² Ψ Ï sa). Although the wording of the original could certainly have been expanded, it is also possible that Χριστοῦ as a nomen sacrum could have accidentally dropped out. Although the latter is not as likely under normal circumstances, in light of the early and widespread witnesses for the fuller expression, the original wording seems to have been ᾿Ιησοῦ Χριστοῦ.

²⁵ sn All things are lawful for me. In the expressions in vv. 6:12-13" context="true">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.

²⁶ tn Grk “both this [stomach] and these [foods].”

sn There is debate as to the extent of the Corinthian slogan which Paul quotes here. Some argue that the slogan is only the first sentence – “Food is for the stomach and the stomach is for food” – with the second statement forming Paul’s rejoinder, while others argue that the slogan contains both sentences (as in the translation above). The argument which favors the latter is the tight conceptual and grammatical parallelism which occurs if Paul’s response begins with “The body is not for sexual immorality” and then continues through the end of v. 6:14" context="true">14. For discussion and diagrams of this structure, see G. D. Fee, First Corinthians (NICNT), 253-57.

²⁷ tn Or “is in relationship with.”

²⁸ tn Grk “is one body,” implying the association “with her.”

²⁹ sn A quotation from 2:24">Gen 2:24.

³⁰ tn Grk “in relationship with.”

³¹ tn Grk “is one spirit,” implying the association “with him.”

³² 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.

³³ tn Grk “the ‘in you’ Holy Spirit.” The position of the prepositional phrase ἐν ὑμῖν (en Jumin, “in you”) between the article and the adjective effectively places the prepositional phrase in first attributive position. Such constructions are generally translated into English as relative clauses.

³⁴ 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]; 20:6">Gen 20:6 [LXX]; 6:29">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" context="true">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" context="true">8:1, 4; 10:23). See also G. D. Fee, “7:1">1 Corinthians 7:1 in the NIV,” JETS 23 (1980): 307-14.

³⁵ 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 (2:1">Exod 2:1; 28:30">Deut 28:30; 11:21">2 Chr 11:21; 1 Esd 9:12, 18; Tob 3:8; 13:16;54:1">Isa 13:16; 54:1) with the meaning “have sexual relations with,” and 9 times elsewhere in the NT with the same meaning (20:23;22:28">Matt 20:23; 22:28; 6:18;12:33">Mark 6:18; 12:33; 20:28">Luke 20:28; 4:18">John 4:18 [twice]; 5:1;7:29">1 Cor 5:1; 7:29).

³⁶ tn Grk “should have.” For explanation of the translation, see the note on “have relations with” earlier in this verse.

³⁷ tn Grk “fulfill the obligation” or “pay the debt,” referring to the fulfillment of sexual needs within marriage.

³⁸ 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 Ì^11vid,46 א* A B C D F G P Ψ 33 1739 1881 2464 al latt co argues decisively against its authenticity.

³⁹ tn Grk “and be together again.”

⁴⁰ tn Grk “than to burn,” a figure of speech referring to unfulfilled sexual passion.

⁴¹ sn Not I, but the Lord. Here and in v. 7:12" context="true">12 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 7:10-11" context="true">10-11, Paul reports the Lord’s own teaching about divorce (cf. 10:5-12">Mark 10:5-12).

⁴² sn I, not the Lord. Here and in v. 7:10" context="true">10 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 7:12-16" context="true">12-16, Paul deals with a situation about which the Lord gave no instruction in his earthly ministry.

⁴³ 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.

⁴⁴ 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. 7:10-11" context="true">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. 7:11" context="true">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. 7:39-40" context="true">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. 7:15" context="true">15 also means “free to marry another.”

⁴⁵ tn Grk “will save your husband?” The meaning is obviously that the wife would be the human agent in leading her husband to salvation.

⁴⁶ tn Grk “will save your wife?” The meaning is obviously that the husband would be the human agent in leading his wife to salvation.

⁴⁷ tn Or “only”; Grk “if not.”

⁴⁸ 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.

⁴⁹ tn Grk “in the calling.” “Calling” in Paul is God’s work of drawing people to faith in Christ. As in 1:26" context="true">1:26, calling here stands by metonymy for a person’s circumstances when he becomes a Christian.

⁵⁰ tn Traditionally, “servant” (KJV), though almost all modern translations render the word as “slave” here.

⁵¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10" context="true">1:10.

⁵² 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. 7:36-38" context="true">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.

⁵³ tn Grk “should not seek a wife.”

⁵⁴ tn Grk “these will have tribulation in the flesh.”

⁵⁵ 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.

⁵⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10" context="true">1:10.

⁵⁷ 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.

⁵⁸ 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.

tn Grk “The unmarried woman and the virgin.” The identity of the “virgin” here is a matter of interpretation (see note on “people who have never married” in v. 7:25" context="true">25 for discussion), which has in fact contributed to textual variation at this point in the text (see the text critical note above). As far as the translation is concerned, one must determine if one group of women or two are in view. It is possible that Paul means to refer to only one class of women here, namely unmarried virgins, but the use of the adjective ἡ ἄγαμος (Jh agamo", “unmarried”) with “woman” and not “virgin” precludes that interpretation; in addition, the use of the article with both “woman” and “virgin” implies that two distinct groups are in view. If two groups are in view, English would more naturally use the conjunction “or” to indicate the distinction. Thus the translation “An unmarried woman or a virgin” has been used to make clear that two groups are in view.

⁵⁹ tn Grk “virgin,” either a fiancée, a daughter, or the ward of a guardian. For discussion see the note at the end of v. 7:38" context="true">38.

⁶⁰ 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.”

⁶¹ tn Or “who gives his own virgin in marriage.”

⁶² sn 7:36-38">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. 7:37" context="true">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. 7:38" context="true">38 (γαμίζω, gamizw) normally means “to give in marriage” not “to get married.” The latter is usually expressed by γαμέω (gamew), as in v. 7:36" context="true">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" context="true">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" context="true">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" context="true">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. 7:36,37,38" context="true">36, 37, 38) if “daughter” or “ward” is intended. (2) The other view requires some difficult shifting of subjects in v. 7:36" context="true">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. 7:9,28,39" context="true">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" context="true">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" context="true">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" context="true">7:38 So then, the one who marries his fiancée does well, but the one who does not marry her does better.”

⁶³ 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.

⁶⁴ sn “We all have knowledge.” Here and in v. 8:4" context="true">4 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12-13;7:1;10:23" context="true">6:12-13; 7:1; 10:23). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

⁶⁵ tn Grk “this one.”

⁶⁶ tn Grk “him”; in the translation the most likely referent (God) has been specified for clarity.

⁶⁷ sn “An idol in this world is nothing” and “There is no God but one.” Here and in v. 8:1" context="true">1 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12-13;7:1;10:23" context="true">6:12-13; 7:1; 10:23). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

⁶⁸ tn Grk “through whom [are] all things and we [are] through him.”

⁶⁹ tn Or “built up”; This is the same word used in v. 8:1" context="true">1b. It is used ironically here: The weak person is “built up” to commit what he regards as sin.

⁷⁰ tn Grk “the one who is weak…the brother for whom Christ died,” but see note on the word “Christian” in 5:11" context="true">5:11.

⁷¹ tn This may be an indirect middle, “destroys himself.”

⁷² tn See note on the phrase “brothers and sisters” in 1:10" context="true">1:10.

⁷³ tn Grk “my brother.” Both “my brother or sister” earlier in the verse and “one of them” here translate the same Greek phrase. Since the same expression occurs in the previous line, a pronoun phrase is substituted here to suit English style, which is less tolerant of such repetition.