Discovery Box1 Corinthians 3:3 
Context3:3 for you are still influenced by the flesh. 1 For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people? 2
1 Corinthians 4:9
Context4:9 For, I think, God has exhibited us apostles last of all, as men condemned to die, because we have become a spectacle to the world, both to angels and to people.
1 Corinthians 4:19
Context4:19 But I will come to you soon, if the Lord is willing, and I will find out not only the talk of these arrogant people, but also their power.
1 Corinthians 5:10
Context5:10 In no way did I mean the immoral people of this world, or the greedy and swindlers and idolaters, since you would then have to go out of the world.
1 Corinthians 7:25
Context7:25 With regard to the question about people who have never married, 3 I have no command from the Lord, but I give my opinion as one shown mercy by the Lord to be trustworthy.
1 Corinthians 9:22
Context9:22 To the weak I became weak in order to gain the weak. I have become all things to all people, so that by all means I may save some.
1 tn Or “are still merely human”; Grk “fleshly.” Cf. BDAG 914 s.v. σαρκικός 2, “pert. to being human at a disappointing level of behavior or characteristics, (merely) human.” The same phrase occurs again later in this verse.
2 tn Grk “and walking in accordance with man,” i.e., living like (fallen) humanity without the Spirit’s influence; hence, “unregenerate people.”
3 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. 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.
