Tag Archives: 1 Corinthians 6:12-20

Romans, Part 82

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I took a tangent from Paul’s teaching in the previous essay—I know and am convinced in the Lord Jesus that there is nothing unclean in itself[1]—to convince myself it was in line with Jesus’ teaching in Mark 7 since his criticism rang in my ears.  In Revelation Jesus criticized the angel of the church in Pergamum[2] and the angel of the church in Thyatira[3] because certain people under their authority were eating εἰδωλόθυτα (a form of εἰδωλόθυτον; translated, food sacrificed to idols) and for πορνεῦσαι (a form of πορνεύω; translated, commit sexual immorality).

Here, too, teaching against πορνείᾳ (the offense of the πορνεύων, another form of πορνεύω) Paul agreed with Jesus (1 Corinthians 6:12-20; 10:7, 8 NET):

“All things are lawful for me” – but not everything is beneficial.  “All things are lawful for me” – but I will not be controlled by anything.  “Food is for the stomach and the stomach is for food, but God will do away with both.”  The body is not for sexual immorality (πορνείᾳ), but for the Lord, and the Lord for the body.  Now God indeed raised the Lord and he will raise us by his power.  Do you not know that your bodies are members of Christ?  Should I take the members of Christ and make them members of a prostitute (πόρνης, a form of πόρνη)?  Never!  Or do you not know that anyone who is united with a prostitute (πόρνῃ) is one body with her?  For it is said, “The two will become one flesh.”  But the one united with the Lord is one spirit with him.  Flee sexual immorality (πορνείαν, another form of πορνεία)!  “Every sin a person commits is outside of the body” – but the immoral person (πορνεύων, another form of πορνεύω) sins against his own body.  Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?  For you were bought at a price.  Therefore glorify God with your body [Table].

So do not be idolaters (εἰδωλολάτραι, a form of εἰδωλολάτρης), as some of them were.  As it is written, “The people sat down to eat and drink and rose up to play.”[4]  And let us not be immoral (πορνεύωμεν, another form of πορνεύω), as some of them were (ἐπόρνευσαν, another form of πορνεύω), and twenty-three thousand died in a single day.[5]

In an article on a different but related topic Robert A. J. Gagnon wrote of Romans 1:

If the wrath of God manifested in this age involves, in part, God permitting people to engage in such self-dishonoring, shameful behavior, with death resulting, then the saving righteousness of God must mean not merely forgiveness of sins but empowerment, through the Spirit, to be delivered from the primary control of such shameful impulses. 

Accordingly, “sin shall not be lord over you, for you are not under the law but under grace” (6:14). To be “under the law” is to be dominated by sinful passions that “bear fruit for death” (7:5). To be “under grace” is to be Spirit-controlled and thus bearing fruit for life (7:6).

While that was exciting to me, he then paraphrased Romans 8:12-14 as follows: “In other words, a profession of faith void of a transformed life is worthless and will not save a person from divine wrath.”  And he turned to John Calvin to further emphasize his point: “Those in whom the Spirit does not reign do not belong to Christ; therefore those who serve the flesh are not Christians…”  This kind of fear always led me back to myself, trusting my own works at reform, rather than trusting Christ and the Holy Spirit’s transforming power.  Masters, treat your slaves the same way, Paul wrote believers in Ephesus, giving up the use of threats (ἀπειλήν, a form of ἀπειλή), because you know that both you and they have the same master in heaven, and there is no favoritism with him.[6]  Surely we could practice this among the slaves of Christ.

There is therefore now no condemnation for those who are in Christ Jesus,[7] Paul wrote.  If we must threaten, the legitimate threats are sickness and death: Look!  I am throwing [Jezebel] onto a bed of violent illness, and those who commit adultery with her into terrible suffering, unless they repent of her deeds.  Furthermore, I will strike her followers with a deadly disease, and then all the churches will know that I am the one who searches minds and hearts.  I will repay each one of you what your deeds deserve.[8]  So if Jesus doesn’t sicken or kill enough church-folk to suit me, I’m the one with the problem.  (That is not to say that my health or my life is proof of my righteousness.  Even Jezebel was given time to repent.)

Therefore we must not pass judgment on one another, Paul continued his discourse on love, but rather determine never to place an obstacle or a trap before a brother or sister.  I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.  For if your brother or sister is distressed because of what you eat, you are no longer walking in love.  Do not destroy by your food someone for whom Christ died.  Therefore do not let what you consider good be spoken of as evil (βλασφημείσθω, a form of βλασφημέω).[9]

Several American college campuses “fume with righteousness” these days; students, faculty, administration and benefactors silence anyone who disagrees with them.  I sincerely doubt that is what Paul meant by μὴ βλασφημείσθω οὖν ὑμῶν τὸ ἀγαθόν (translated, Therefore do not let what you consider good be spoken of as evil).  In fact, Paul was much more explicit about his meaning in his letter to the Corinthians (1 Corinthians 10:23-11:1 NET):

“Everything is lawful,” but not everything is beneficial. “Everything is lawful,” but not everything builds others up.  Do not seek your own good, but the good of the other person.  Eat anything that is sold in the marketplace without questions of conscience, for the earth and its abundance are the Lord’s.  If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience.  But if someone says to you, “This is from a sacrifice,” do not eat, because of the one who told you and because of conscience – I do not mean yours but the other person’s.  For why is my freedom being judged by another’s conscience?  If I partake with thankfulness, why am I blamed (βλασφημοῦμαι, another form of βλασφημέω) for the food that I give thanks for?  So whether you eat or drink, or whatever you do, do everything for the glory of God.  Do not give offense to Jews or Greeks or to the church of God, just as I also try to please everyone in all things.  I do not seek my own benefit, but the benefit of many, so that they may be saved.  Be imitators of me, just as I also am of Christ.

For the kingdom of God does not consist of food and drink, Paul continued his discourse on love, but righteousness, peace, and joy in the Holy Spirit.  For the one who serves Christ in this way is pleasing to God and approved by people.  So then, let us pursue what makes for peace and for building up one another.  Do not destroy the work of God for the sake of food.  For although all things are clean, it is wrong to cause anyone to stumble by what you eat.[10]

The Greek word translated wrong is κακὸν (a form of κακός).  Love does no wrong (κακὸν, a form of κακός) to a neighbor.  Therefore love is the fulfillment of the law.[11]  But I think it worth noting that κακὸν might have been translated evil in both instances.  There will be affliction and distress on everyone who does evil[12] (κακόν).  Do not repay anyone evil (κακὸν) for evil; consider what is good before all people.[13]  Do not be overcome by evil, but overcome evil (κακόν) with good.[14]

It is good not to eat meat or drink wine or to do anything that causes your brother to stumble, Paul continued.  The faith you have, keep to yourself before God.  Blessed is the one who does not judge (κρίνων, a form of κρίνω) himself by what he approves.[15]  I would read this last statement as “in” (ἐν) what he approves.  He does not judge himself by not despising the faith-weak by not placing an obstacle or a trap before a brother or sister.[16]  And so I read the final verse—But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin[17]—differently.

The Greek word translated doubts is διακρινόμενος (a form of διακρίνω) rather than a form of διστάζω.[18]  But Michael the archangel, when he disputed (διακρινόμενος; NET: debating) with the devil and argued about the body of Moses…[19]  I think all of the English translations of διακρινόμενος could be improved by some form of dispute.  But get up, go down, and accompany them without[20] dispute (διακρινόμενος; NET: hesitation), the Spirit said to Peter.  To dispute was exactly what Peter began to do in the vision of an object something like a large sheet filled with all kinds of four-footed animals and reptiles of the earth and wild birds.[21]  Certainly not, Lord, he disputed the command to slaughter and eat, for I have never eaten anything defiled and ritually unclean![22]

But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.  But he must ask in faith without disputing (διακρινόμενος; NET: doubting), for the one who disputes (διακρινόμενος; NET: doubts) is like a wave of the sea, blown and tossed around by the wind.[23]  If James meant to say that God’s generous wisdom without reprimand is given only after I achieve a faith of some measure of purity—without doubting—he was wrong.  But if he meant that the wisdom given would be of no value to me if I disputed it, he was absolutely correct.  For although wisdom was given by the generosity of God it will not be received by the one who disputes it.  For that person must not suppose that he will receive (λήμψεται, a form of λαμβάνω) anything from the Lord, since he is a double-minded (δίψυχος) individual, unstable in all his ways.[24]  I’ve spent years being double-minded, asking for wisdom and disputing his answers, and He has been nothing but patient throughout: If we are unfaithful, he remains faithful, since he cannot deny himself.[25]

And so I think—But the man who disputes (διακρινόμενος, a form of διακρίνω; NET: doubts) is condemned if he eats—refers back to one who abstains [who] must not judge (κρινέτω, another form of κρίνω) the one who eats everything.[26]  This is the one who will be condemned by his own conscience if he eats, because he does not do so from faith, but by provocation, and whatever is not from faith is sin.[27]  So love will not goad the faith-weak by flagrant displays of knowledge.  But we who are strong (δυνατοὶ, a form of δυνατός) ought to bear with the failings (ἀσθενήματα, a form of ἀσθένημα) of the weak (ἀδυνάτων, a form of ἀδύνατος), Paul continued, and not just please ourselves.[28]

Paul inhabited a world where God has placed in the church first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues.[29]  He could write about the δυνατοὶ.  I grew up in a world where men who hadn’t taken one step on water criticized one who had for his lack of faith, and this before the Holy Spirit was even given, before Peter received his daily ration of faithfulness.  That’s why the one man who noticed that Jesus had the faith to stand on the water and hold Peter up as well was such a God-send.  So I’ll continue to write about the less faith-weak rather than the strong.

Rulers (ἄρχοντες, a form of ἄρχων) are God’s servant (διάκονος) for your good and God’s servant (διάκονος) to administer retribution on the wrongdoer.[30]  They utilize external controls, laws and punishments for infractions, “sin” taxes, tax breaks, etc.  What is Apollos, really?  Or what is Paul?  Servants (διάκονοι, a form of διάκονος) through whom you came to believe, and each of us in the ministry the Lord gave us.  I planted, Apollos watered, but God caused it to grow.  So neither the one who plants counts for anything, nor the one who waters, but God who causes the growth.[31]  The love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control of the Holy Spirit are God’s internal controls.  What we believe, what we teach, determines whether we are just another layer of government, another layer of external controls, or followers of Jesus, sometimes stumbling and falling but, living an eternal life led by his Holy Spirit.

[1] Romans 14:14a (NET)

[2] Revelation 2:12a (NET)

[3] Revelation 2:18a (NET)

[4] Exodus 32 (NET); NET note (4): “The term ‘play’ may refer to idolatrous, sexual play here, although that is determined by the context rather than the meaning of the word itself (cf. BDAG 750 s.v. παίζω).”

[5] Numbers 25 (NET) I’m not ignoring the discrepancy (23 or 24 thousand) here but will take it up in another essay.

[6] Ephesians 6:9 (NET)

[7] Romans 8:1 (NET) I still “want to call this the absolute baseline of faith in Jesus Christ.”  See the NET note (1) about the addition to the text: “who walk not after the flesh, but after the Spirit” (Romans 8:1 KJV).

[8] Revelation 2:22, 23 (NET)

[9] Romans 14:13-16 (NET)

[10] Romans 14:17-20 (NET)

[11] Romans 13:10 (NET)

[12] Romans 2:9a (NET)

[13] Romans 12:17 (NET)

[14] Romans 12:21 (NET)

[15] Romans 14:21, 22 (NET)

[16] Romans 14:13b (NET)

[17] Romans 14:23 (NET)

[18] http://biblehub.com/greek/1365.htm

[19] Jude 1:9a (NASB)

[20] Acts 10:20a (NET) Table

[21] Acts 10:11, 12 (NET) Table

[22] Acts 10:14 (NET) Table

[23] James 1:5, 6 (NET)

[24] James 1:7, 8 (NET)

[25] 2 Timothy 2:13 (NET)

[26] Romans 14:3 (NET)

[27] Romans 14:23b

[28] Romans 15:1 (NET)

[29] 1 Corinthians 12:28 (NET)

[30] Romans 13:4 (NET)

[31] 1 Corinthians 3:5-7 (NET)

What is Sexual Immorality?

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For a long time I thought I understood exactly what sexual immorality (πορνεία) in 1 Corinthians 5:1 (NET) [Table] meant.

It is actually reported that sexual immorality (πορνεία) exists among you, the kind of immorality (πορνεία) that is not permitted even among the Gentiles, so that someone is cohabiting (ἔχειν, a form of ἔχω) with his father’s wife.

I assumed that father’s wife meant not the son’s mother.  So I assumed this wife was at least the father’s second, probably younger than he, maybe even closer to the son’s age.  The son and the father’s new young wife became attracted to one another.  Either she divorced the father and married the son or simply ran off with the son.  The Greek word translated cohabiting is ἔχειν (ἔχω, to hold) and might mean either (along with a host of other forms of possession or ownership usually translated to have).

For all I know this is exactly what it means, but some confusion and uncertainty set in as I began to wonder what πορνεία itself meant, especially when I began to suspect that it had something to do with “idolatrous worship (including its drunken sexual practices).”  My religious mind says, “Look, I’ve got the rule: ‘Don’t mess around with your father’s wife.’  I’m satisfied with that.  Don’t confuse me.”  I’ve obviously become suspicious of my religious mind.  So in the spirit of expanding the context a bit and knowing the only true God, and Jesus Christ, whom [He] sent1 I’m going to explore some of my confusion.

The sin scenario I described above is adultery (μοιχεία) plain and simple.  Why call it πορνεία?  But I had assumed that the father was still alive.  What if the father was already deceased?

You must not have sexual intercourse with your father’s wife; she is your father’s nakedness.

Leviticus 18:8 (NET)

 If a man has sexual intercourse with his father’s wife, he has exposed his father’s nakedness.  Both of them must be put to death; their blood guilt is on themselves.

Leviticus 20:11 (NET)

This is the strongest indication I know that πορνεία meant a violation of Leviticus 18 and 20 to Jesus, Paul and the New Testament writers.  But why would there be such an arbitrary limit?  Why didn’t πορνεία mean immorality in general, any and every violation of God’s law?  That led me inexorably to the conclusion that though πορνεία may have connoted violations of Leviticus 18 and 20 in Jewish minds (strictly speaking Paul was descended from Benjamin not Judah), its underlying denotation in Greek was the sexuality of ancient (and not so ancient) religious worship.

This form of religious worship was still practiced openly in Corinth.  In Corinth the πόρνη, the female devotee of this manner of worship, still lived in all her honor and glory.  And I think it is safe to say that though this form of worship wasn’t mandatory, it was still a good way to advance one’s business and political ambitions (not to mention satisfying a thirst for wine, women and song).  With that in mind I want to look at the next chapter of 1 Corinthians.  I’m quoting 1 Corinthians 6:12-20 (NET), except that I’m not translating words from the πόρνος word group.

“All things are lawful for me” – but not everything is beneficial.  “All things are lawful for me” – but I will not be controlled by anything.  “Food is for the stomach and the stomach is for food, but God will do away with both.”  The body is not for [πορνείᾳ], but for the Lord, and the Lord for the body.  Now God indeed raised the Lord and he will raise us by his power.  Do you not know that your bodies are members of Christ?  Should I take the members of Christ and make them members of a [πόρνης, a form of πόρνη]?  Never!  Or do you not know that anyone who is united with a [πόρνῃ] is one body with her?  For it is said, “The two will become one flesh.”  But the one united with the Lord is one spirit with him.  Flee [πορνείαν, a form of πορνείᾳ]!  “Every sin a person commits is outside of the body” – but [πορνεύων, a form of πορνεύω] sins against his own body.  Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?  For you were bought at a price.  Therefore glorify God with your body.2

While it is probably true that the body is not for an everyday-run-of-the-mill prostitute, I think the thrust of Paul’s message above (I should say “no pun intended,” but I can’t say for sure) was the cultic variety.  Members of Christ should not also become members of other gods (or goddesses).

The phrases in quotes above are thought to be Corinthian slogans (notes 10, 11) by the translators of the NET.  That may be true, but I still believe that, All things are lawful for me but not everything is beneficial is Paul’s take home message from the Jerusalem Council.  I seriously doubt that James took home the same message.  And I believe that Paul was beginning to struggle with it a bit here.

At the time of the Jerusalem Council God had apparently only called Gentiles who were Jewish converts, God fearers or people who had attached themselves to Jewish synagogues in some fashion.  In Corinth He also called, The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards,3 the verbally abusive, and swindlers.4  And He had given them his Holy Spirit (1 Corinthians 1:4-9 NET).

I always thank my God for you because of the grace of God that was given to you in Christ Jesus.  For you were made rich in every way in him, in all your speech and in every kind of knowledge – just as the testimony about Christ has been confirmed among you – so that you do not lack any spiritual gift as you wait for the revelation of our Lord Jesus Christ.  He will also strengthen you to the end, so that you will be blameless on the day of our Lord Jesus Christ.  God is faithful, by whom you were called into fellowship with his son, Jesus Christ our Lord.

Apparently some of them were having difficulty shedding their former sins.  What’s a former Pharisee to do?  Paul singled out one man who had his father’s wife, and made an example of him.  I’ve considered that perhaps this man had (ἔχειν, a form of ἔχω) his father’s wife in a more commercial sense, that he was pimping her somehow as a temple prostitute.  But it feels like I’m reaching.  Paul was quite careful in 1 Corinthians 7:2 (NET) to clarify the vagaries of ἐχέτω (another form of ἔχω).

But because of immoralities (πορνείας, a form of πορνεία), each man should have relations with (ἐχέτω, another form of ἔχω) his own wife and each woman with (ἐχέτω, another form of ἔχω) her own husband.

The translators added the words relations with for clarity.  In Greek it reads more like, each man should have his own wife and each woman should have her own husband.  Out of context like this it is a clear command that all in Corinth should marry.  But Paul introduced this statement with 1 Corinthians 7:1 (NET).

It is good (καλὸν, a form of καλός) for a man not to have sexual relations (ἅπτεσθαι, a form of ἅπτω) with a woman.

So he clarified the meaning of ἔχω (ἐχέτω) in this case and kept its use from becoming an unintended prohibition against celibacy.  Surely some clarification or elaboration on ἔχω (ἔχειν) was in order if Paul meant to communicate that a man was pimping his father’s wife as a temple prostitute, unless the meaning of πορνεία so clearly and exclusively referenced such activity that no other meaning would have been considered.  And I am still a long way from accepting that idea.  I consider 1 Thessalonians 4:1-5 (NET):

Finally5 then, brothers and sisters, we ask you and urge you in the Lord Jesus, that6 as you received instruction from us about how you must live and please God (as you are in fact living)7 that you do so more and more.  For you know what commands we gave you through the Lord Jesus.  For this is God’s will: that you become holy, that you keep away from [πορνείας], that each of you know how to possess his own body in holiness and honor, not in lustful passion like the Gentiles who do not know God.

So far so good.  I’m willing to accept that Paul was writing about abstaining from idolatrous worship (including its drunken sexual practices).  But wait, Paul continued (1 Thessalonians 4:6-8 NET):

In this matter no one should violate the rights of his brother or take advantage of him, because the8 Lord is the avenger in all these cases, as we also told you earlier9 and warned you solemnly.  For God did not call us to impurity but in holiness.  Consequently the one who rejects this is not rejecting human authority but God, who gives his Holy Spirit to you.10

I don’t know if believing women in the first century could be compelled against their wills11 to serve in Thessalonica as cult prostitutes or not.  I would hope if that were the case that Paul’s words would have had more fight in them.  He probably wouldn’t have said, “Lock and load, brothers!”  I doubt that Paul would consider having the brothers go all Simeon and Levi12 on the town of Thessalonica was the best way to present the Gospel.  But he might have suggested that a brother should get to her first, buy her and take her home to her husband, rather than the comparatively wimpy admonition not to violate the rights of his brother or take advantage of the situation!

So, though Paul used the word πορνείας (a form of πορνεία) in 1 Thessalonians 4:3, I sincerely hope he meant simple adultery, (μοιχεία).  And its usage here persuades me that πορνεία could mean μοιχεία.

 

Addendum: April 6, 2019

Tables comparing Leviticus 18:8; 20:11 and Genesis 2:24 in the Tanakh and NET, and the tables comparing Leviticus 18:8; 20:11 and Genesis 2:24 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing 1 Corinthians 6:20; 6:10; 7:1; 1 Thessalonians 4:1; 4:6 and 4:8 in the NET and KJV.

Leviticus 18:8 (Tanakh) Leviticus 18:8 (NET)
The nakedness of thy father’s wife shalt thou not uncover: it is thy father’s nakedness. You must not have sexual relations with your father’s wife; she is your father’s nakedness.
Leviticus 18:8 (Septuagint BLB) Leviticus 18:8 (Septuagint Elpenor)
ἀσχημοσύνην γυναικὸς πατρός σου οὐκ ἀποκαλύψεις ἀσχημοσύνη πατρός σού ἐστιν ἀσχημοσύνην γυναικὸς πατρός σου οὐκ ἀποκαλύψεις, ἀσχημοσύνη πατρὸς σού ἐστιν.
Leviticus 18:8 (NETS) Leviticus 18:8 (English Elpenor)
You shall not uncover the shame of your father’s wife; it is the shame of your father. Thou shalt not uncover the nakedness of thy father’s wife; it is thy father’s nakedness.
Leviticus 20:11 (Tanakh) Leviticus 20:11 (NET)
And the man that lieth with his father’s wife–he hath uncovered his father’s nakedness–both of them shall surely be put to death; their blood shall be upon them. If a man goes to bed with his father’s wife, he has exposed his father’s nakedness.  Both of them must be put to death; their blood guilt is on themselves.
Leviticus 20:11 (Septuagint BLB) Leviticus 20:11 (Septuagint Elpenor)
ἐάν τις κοιμηθῇ μετὰ γυναικὸς τοῦ πατρὸς αὐτοῦ ἀσχημοσύνην τοῦ πατρὸς αὐτοῦ ἀπεκάλυψεν θανάτῳ θανατούσθωσαν ἀμφότεροι ἔνοχοί εἰσιν καὶ ἐάν τις κοιμηθῇ μετὰ γυναικὸς τοῦ πατρὸς αὐτοῦ, ἀσχημοσύνην τοῦ πατρὸς αὐτοῦ ἀπεκάλυψε, θανάτῳ θανατούσθωσαν, ἀμφότεροι ἔνοχοί εἰσι.
Leviticus 20:11 (NETS) Leviticus 20:11 (English Elpenor)
And if anyone lies with his father’s wife, he has uncovered his father’s shame; let both of them by death be put to death; they are liable. And if any one should lie with his father’s wife, he has uncovered his father’s nakedness: let them both die the death, they are guilty.
Genesis 2:24 (Tanakh) Genesis 2:24 (KJV)
Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.
Genesis 2:24 (Septuagint BLB) Genesis 2:24 (Septuagint Elpenor)
ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ καὶ προσκολληθήσεται πρὸς τὴν γυναῗκα αὐτοῦ καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν.
Genesis 2:24 (NETS) Genesis 2:24 (English Elpenor)
Therefore a man will leave his father and mother and will be joined to his wife, and the two will become one flesh. Therefore shall a man leave his father and his mother and shall cleave to his wife, and they two shall be one flesh.
1 Corinthians 6:20 (NET) 1 Corinthians 6:20 (KJV)
For you were bought at a price.  Therefore glorify God with your body. For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἠγοράσθητε γὰρ τιμῆς· δοξάσατε δὴ τὸν θεὸν ἐν τῷ σώματι ὑμῶν ηγορασθητε γαρ τιμης δοξασατε δη τον θεον εν τω σωματι υμων και εν τω πνευματι υμων ατινα εστιν του θεου ηγορασθητε γαρ τιμης δοξασατε δη τον θεον εν τω σωματι υμων και εν τω πνευματι υμων ατινα εστιν του θεου
1 Corinthians 6:10 (NET) 1 Corinthians 6:10 (KJV)
thieves, the greedy, drunkards, the verbally abusive, and swindlers will not inherit the kingdom of God. Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
οὔτε κλέπται οὔτε πλεονέκται, οὐ μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ κληρονομήσουσιν ουτε κλεπται ουτε πλεονεκται ουτε μεθυσοι ου λοιδοροι ουχ αρπαγες βασιλειαν θεου ου κληρονομησουσιν ουτε πλεονεκται ουτε κλεπται ουτε μεθυσοι ου λοιδοροι ουχ αρπαγες βασιλειαν θεου ου κληρονομησουσιν
1 Corinthians 7:1 (NET) 1 Corinthians 7:1 (KJV)
Now with regard to the issues you wrote about: “It is good for a man not to have sexual relations with a woman.” Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Περὶ δὲ ὧν ἐγράψατε, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι περι δε ων εγραψατε μοι καλον ανθρωπω γυναικος μη απτεσθαι περι δε ων εγραψατε μοι καλον ανθρωπω γυναικος μη απτεσθαι
1 Thessalonians 4:1 (NET) 1 Thessalonians 4:1 (KJV)
Finally then, brothers and sisters, we ask you and urge you in the Lord Jesus, that as you received instruction from us about how you must live and please God (as you are in fact living) that you do so more and more. Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Λοιπὸν |οὖν|, ἀδελφοί, ἐρωτῶμεν ὑμᾶς καὶ παρακαλοῦμεν ἐν κυρίῳ Ἰησοῦ, |ἵνα| καθὼς παρελάβετε παρ᾿ ἡμῶν τὸ πῶς δεῖ ὑμᾶς περιπατεῖν καὶ ἀρέσκειν θεῷ (καθὼς καὶ περιπατεῖτε) ἵνα περισσεύητε μᾶλλον το λοιπον ουν αδελφοι ερωτωμεν υμας και παρακαλουμεν εν κυριω ιησου καθως παρελαβετε παρ ημων το πως δει υμας περιπατειν και αρεσκειν θεω ινα περισσευητε μαλλον το λοιπον ουν αδελφοι ερωτωμεν υμας και παρακαλουμεν εν κυριω ιησου καθως παρελαβετε παρ ημων το πως δει υμας περιπατειν και αρεσκειν θεω ινα περισσευητε μαλλον
1 Thessalonians 4:6 (NET) 1 Thessalonians 4:6 (KJV)
In this matter no one should violate the rights of his brother or take advantage of him, because the Lord is the avenger in all these cases, as we also told you earlier and warned you solemnly. That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν αὐτοῦ, διότι ἔκδικος κύριος περὶ πάντων τούτων, καθὼς καὶ προείπαμεν ὑμῖν καὶ διεμαρτυράμεθα το μη υπερβαινειν και πλεονεκτειν εν τω πραγματι τον αδελφον αυτου διοτι εκδικος ο κυριος περι παντων τουτων καθως και προειπαμεν υμιν και διεμαρτυραμεθα ο μη υπερβαινειν και πλεονεκτειν εν τω πραγματι τον αδελφον αυτου διοτι εκδικος ο κυριος περι παντων τουτων καθως και προειπομεν υμιν και διεμαρτυραμεθα
1 Thessalonians 4:8 (NET) 1 Thessalonians 4:8 (KJV)
Consequently the one who rejects this is not rejecting human authority but God, who gives his Holy Spirit to you. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τοιγαροῦν ὁ ἀθετῶν οὐκ ἄνθρωπον ἀθετεῖ ἀλλὰ τὸν θεὸν τὸν [καὶ] διδόντα τὸ πνεῦμα αὐτοῦ τὸ ἅγιον εἰς ὑμᾶς τοιγαρουν ο αθετων ουκ ανθρωπον αθετει αλλα τον θεον τον και δοντα το πνευμα αυτου το αγιον εις ημας τοιγαρουν ο αθετων ουκ ανθρωπον αθετει αλλα τον θεον τον και δοντα το πνευμα αυτου το αγιον εις υμας

1 John 17:3 (NET)

2 The Stephanus Textus Receptus and Byzantine Majority Text had και εν τω πνευματι υμων ατινα εστιν του θεου (KJV: and in your spirit, which are God’s) here.  The NET parallel Greek text and NA28 did not.

3 The NET parallel Greek text and NA28 had οὐ preceding drunkards, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτε.

4 1 Corinthians 6:9, 10a (NET)

5 The Stephanus Textus Receptus and Byzantine Majority Text had the article το preceding Finally (KJV: Furthermore).  The NET parallel Greek text and NA28 did not.

7 The phrase καθὼς καὶ περιπατεῖτε (as you are in fact living) in the NET parallel Greek text and NA28 was not in the Stephanus Textus Receptus and Byzantine Majority Text.

8 The Stephanus Textus Receptus and Byzantine Majority Text had the article ο here.  The NET parallel Greek text and NA28 did not.

10 The NET parallel Greek text, NA28 and Byzantine Majority Text had ὑμᾶς here, where the Stephanus Textus Receptus had ημας (KJV: unto us).

11 And I must assume against their wills, otherwise this should be addressed to the women rather than the men.

12 Cf. Genesis 34:25.  When Jacob complained to his sons, Simeon and Levi replied, “Should he treat our sister like a common prostitute?” (Genesis 34:31 NET).  Common prostitute was πόρνῃ in the Septuagint.  Their sister Dinah was either raped, or seduced before proper wedding arrangements had been made (Genesis 34:2).