2:6 Now we do speak wisdom among the mature, 1 but not a wisdom of this age or of the rulers of this age, who are perishing.
7:1 Now with regard to the issues you wrote about: “It is good for a man not to have sexual relations with a woman.” 2
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.
And now I will show you a way that is beyond comparison. 4
15:1 Now I want to make clear for you, 5 brothers and sisters, 6 the gospel that I preached to you, that you received and on which you stand,
15:12 Now if Christ is being preached as raised from the dead, 7 how can some of you say there is no resurrection of the dead?
15:50 Now this is what I am saying, brothers and sisters: 8 Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.
16:10 Now if Timothy comes, see that he has nothing to fear among you, for he is doing the Lord’s work, as I am too.
1 tn In extrabiblical literature this word was applied to an initiate of a mystery religion (BDAG 995 s.v. τέλειος 3, gives numerous examples and states this was a technical term of the mystery religions). It could here refer to those who believed Paul’s message, the mystery of God (v. 1), and so be translated as “those who believe God’s message.”
2 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.
3 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.
4 tn Grk “a still more excellent way.” In this context the phrase has an elative rather than a comparative sense, however.
5 tn Grk “Now I make known to you.”
6 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
7 tn Grk “that he has been raised from the dead.”
8 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.