1 Corinthians 4:1

The Apostles’ Ministry

4:1 One ¹  should think about us this way – as servants of Christ and stewards of the mysteries of God.

1 Corinthians 7:2-3

7:2 But because of immoralities, each man should have relations with ²  his own wife and each woman with ³  her own husband. 7:3 A husband should give to his wife her sexual rights, ⁴  and likewise a wife to her husband.

1 Corinthians 7:10

7:10 To the married I give this command – not I, but the Lord ⁵  – a wife should not divorce a husband

1 Corinthians 11:10

11:10 For this reason a woman should have a symbol of authority ⁶  on her head, because of the angels. ⁷ 

1 Corinthians 11:28

11:28 A person should examine himself first, ⁸  and in this way ⁹  let him eat the bread and drink of the cup.

1 Corinthians 15:19

15:19 For if only in this life we have hope in Christ, we should be pitied more than anyone.

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¹ tn Here ἄνθρωπος (anqrwpo") is both indefinite and general, “one”; “a person” (BDAG 81 s.v. 4.a.γ).

² 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).

³ tn Grk “should have.” For explanation of the translation, see the note on “have relations with” earlier in this verse.

⁴ tn Grk “fulfill the obligation” or “pay the debt,” referring to the fulfillment of sexual needs within marriage.

⁵ 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).

⁶ 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).

⁷ 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.

⁸ tn The word “first” is not in the Greek text, but is implied. It has been supplied in the translation for clarity.

⁹ tn Grk “in this manner.”