1 Corinthians 9:5

1 Corinthians 9:5 in Multiple Translations

Berean Standard Bible BSB

Have we no right to take along a believing wife, as do the other apostles and the Lord’s brothers and Cephas?

King James Version KJV

Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?

American Standard Version ASV

Have we no right to lead about a wife that is a believer, even as the rest of the apostles, and the brethren of the Lord, and Cephas?

Bible in Basic English BBE

Have we no right to take about with us a Christian wife, like the rest of the Apostles, and the brothers of the Lord, and Cephas?

Free Bible Version FBV

Don't we have a right to be accompanied by a Christian wife, like the rest of the apostles, the Lord's brothers, and Peter?

Geneva Bible 1599 GNV

Or haue we not power to lead about a wife being a sister, as well as the rest of the Apostles, and as the brethren of the Lord, and Cephas?

Young's Literal Translation YLT

have we not authority a sister — a wife — to lead about, as also the other apostles, and the brethren of the Lord, and Cephas?

World English Bible WEB

Have we no right to take along a wife who is a believer, even as the rest of the apostles, and the brothers of the Lord, and Cephas?

Noah Webster Bible WBS

Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?

Douay-Rheims 1899 DRV

Have we not power to carry about a woman, a sister, as well as the rest of the apostles, and the brethren of the Lord, and Cephas?

Translation for Translators T4T

We have the same right that the other apostles and the Lord Jesus’ younger brothers and especially Peter have. They all take along a wife who is a believer when they travel various places in order to tell people about Christ. And they have a right that the people whom they work among will support their wives, too. So Barnabas and I certainly have those same rights. [RHQ]

Plain English Version PEV

And it is all right for me to have a Christian wife and take her everywhere with me, but I don’t do that. Jesus’s other special workers, and his brothers, and Peter, they all have wives, and they take their wives with them when they go to other places. But not me.

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — 1 Corinthians 9:5

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

1 Corinthians 9:5 Interlinear (Deep Study)

BIB

GRK μη ουκ εχομεν εξουσιαν αδελφην γυναικα περιαγειν ως και οι λοιποι αποστολοι και οι αδελφοι του κυριου και κηφας

μη mē G3361 not Particle-N

ουκ ou G3756 no Particle-N

εχομεν echō G2192 to have/be Verb-PAI-1P

εξουσιαν exousia G1849 authority Noun-ASF

αδελφην adelphē G79 sister Noun-ASF

γυναικα gunē G1135 woman Noun-ASF

περιαγειν periagō G4013 to take/go around Verb-PAN

ως hōs G5613 as/when Adv

και kai G2532 and Conj

οι ho G3588 the/this/who Art-NPM

λοιποι loipos G3062 remaining Adj-NPM

αποστολοι apostolos G652 apostle Noun-NPM

και kai G2532 and Conj

οι ho G3588 the/this/who Art-NPM

αδελφοι adelphos G80 brother Noun-NPM

του ho G3588 the/this/who Art-GSM

κυριου kurios G2962 lord: God Noun-GSM

και kai G2532 and Conj

κηφας Kēphas G2786 Cephas Noun-NSM

Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Greek Word Reference — 1 Corinthians 9:5

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

εχομεν echō G2192 "to have/be" Verb-PAI-1P

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)

Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.

εξουσιαν exousia G1849 "authority" Noun-ASF

Authority refers to the power or freedom to act, like the authority given to Jesus in John 10:18 or the freedom to exercise a gift in 1 Corinthians 9:12.

Definition: ἐξουσία, -ας, ἡ (ἔξεστι), [in LXX: 4Ki.20:13, Psa.113 (114):2 135 (136)8, 9, Isa.39:2, Jer.28 (51):28 (מֶמְשָׁלָה), frequently in Da for Aram. שָׁלְטָן, etc., Wis.10:14, Sir.9:13, al. ;] __1. prop., liberty or power to act, freedom to exercise the inward force or faculty expressed by δύναμις (which see): 1Co.9:12; ἐ. ἔχειν, 2Th.3:9; id. before inf., Jhn.10:18, 1Co.9:4, 5; with genitive obj., Rom.9:21; before ἐπί, with accusative, Rev.22:14; περί, 1Co.7:37. __2. Later (cf. Milligan, Th., 114; MM, Exp., xiv), of the power of right, authority: Mat.21:33, Mrk.11:28, Luk.20:2; of Messianic authority, Mat.9:6, Mrk.2:10, al.; of apostolic authority, 2Co.10:8 13:10; of the authority of government: Mat.8:9 28:18, Ju 25, Rev.12:10, al.; esp. of judicial authority, Luk.20:20, Jhn.19:10, 11. __3. Meton., __(a) jurisdiction: Luk.23:7 (cf. 1Ma.6:11, Isa.39:2); __(b) a ruler or magistrate: Rom.13:1-3; pl., Luk.12:11, Rom.13:1, Tit.3:1; __(with) of supramundane powers (syn. with ἀρχή, δύναμις, θρόνος, κυριότης): 1Co.15:24, Eph.1:21 3:10, Col.2:10, 1Pe.3:22, al. (Cremer. 236). SYN.: see: δύναμις. (AS)

Usage: Occurs in 93 NT verses. KJV: authority, jurisdiction, liberty, power, right, strength See also: 1 Corinthians 7:37; Luke 20:2; 1 Peter 3:22.

αδελφην adelphē G79 "sister" Noun-ASF

In the Bible, this word means a biological sister or a sister in the Christian faith community, as seen in Romans 16:1 and 1 Corinthians 7:15.

Definition: ἀδελφή, -ῆς, ἡ (ἀδελφός), [in LXX for אָהוֹת ;] a sister: Mat.19:29, al.; metaphorically (MM, VGT, see word), of a member of the Christian community: Rom.16:1, 1Co.7:15 Jas.21:15, al. (AS)

Usage: Occurs in 25 NT verses. KJV: sister See also: 1 Corinthians 7:15; Luke 10:39; James 2:15.

γυναικα gunē G1135 "woman" Noun-ASF

A woman, either married or unmarried, and sometimes specifically a wife, as in Matthew 11:11 and Romans 7:2. This term is also used as a term of respect and endearment.

Definition: γυνή, -αικός, ἡ, [in LXX for אִשָּׁה ;] __1. a woman, married or unmarried: Mat.11:11 14:21, al.; ὕπανδρος γ., Rom.7:2; γ. χήρα, Luk.4:26; in vocat., γύναι implies neither reproof nor severity, but is used frequently as a term of respect and endearment, Mat.15:28, Jhn.2:4, 4:21 19:26. __2. a wife: Mat.1:20, 1Co.7:3, 4 al.; γ. ἀπολύειν, Mrk.10:2, al.; γ. ἔχειν Mrk.6:18; γ. λαβεῖν, Mrk.12:19; γ. γαμεῖν, Luk.14:20. __3. a deaconess, 1Ti.3:11 (CGT, in l.). (AS)

Usage: Occurs in 200 NT verses. KJV: wife, woman See also: 1 Corinthians 5:1; Luke 4:26; 1 Peter 3:1.

περιαγειν periagō G4013 "to take/go around" Verb-PAN

To take or go around, used in passages like Matthew 4:23 and 1 Corinthians 9:5. It means to lead someone around or to walk around, often in a physical sense, but also figuratively to lead someone astray or to go about preaching the gospel.

Definition: περι-άγω [in LXX: Amo.2:10 (הָלַךְ hi.); Isa.28:27, Eze.47:2 (סָבַב hi., ho.); Eze.37:2 46:21 (עָבַר hi), 2Ma.4:38 2Mac 6:10 * ;] __1. to lead about or around: with accusative of person(s), 1Co.9:5. __2. Intrans., to go about: Act.13:11; before ἐν, Mat.4:23; with accusative loc. (governed by the περι-, not so in cl., see Bl., § 34, 1; 53, 1), Mat.9:35 23:15, Mrk.6:6.† (AS)

Usage: Occurs in 6 NT verses. KJV: compass, go (round) about, lead about See also: 1 Corinthians 9:5; Matthew 4:23; Matthew 23:15.

ως hōs G5613 "as/when" Adv

This word means as or when, showing a comparison or timing. It's used in many verses, like Mark 4:26 and 1 Corinthians 3:15, to show how things are done. It helps explain how or when something happens.

Definition: ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ. __I. As relat. adv. of manner, as, like as, just as, even as; __1. with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mrk.4:26, 1Co.3:15, Eph.5:28, Jas.2:12, al.; ὡς . . . οὕτως, Act.8:32, 1Co.7:17, al.; elliptically (sc. οὕτως, οὕτω), with nom., Mat.6:29, al.; with accusative, Mat.19:19, Mrk.12:31, al.; with prep., Mat.26:55, Mrk.14:48, Luk.22:52, Jhn.7:10, al.; with verb., Jhn.15:6, 2Co.3:1, Eph.2:3, 1Th.5:6, al.; with ptcp. (the ptcp. however not having the special force wh. it has in cl.; see Bl., §73, 5; 74, 6), Mat.7:29, Mrk.1:22, Heb.13:17, al.; freq implying opinion or belief, Rom.9:32; so esp, with genitive absol., 1Co.4:18, 2Co.5:20, 1Pe.4:12, 2Pe.1:3. __2. Before numerals, about, nearly: Mrk.5:13, Jhn.1:40, Act.5:7, al. __3. Before adjectives and adverbs, how: Rom.10:15 11:33, 1Th.2:10; with superl., ὡς τάχιστα, as quickly as possible, Act.17:15. __II. As conjunction; __1. temporal, __(a) as, when, since: Mrk.9:21 14:72, Luk.1:23, Jhn.2:9, al.; __(b) while, when, as long as: Luk.12:58, Jhn.12:36, Gal.6:10 (Field, Notes, 191); ὡς ἄν (M, Pr., 167, and see: ἄν), Rom.15:24, 1Co.11:34, Php.2:23. __2. Final, in order that; with inf., in order to (M, Pr., 204n), Luk.9:52, Act.20:24, Heb.7:9. (AS)

Usage: Occurs in 436 NT verses. KJV: about, after (that), (according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as, unto), since, so (that), that, to wit, unto, when(-soever), while, X with all speed See also: 1 Corinthians 3:1; 2 Timothy 1:3; 1 Peter 1:14.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

λοιποι loipos G3062 "remaining" Adj-NPM

The remaining ones refer to those who are left, as in Matthew 25:11 and Acts 2:37. This term is used to describe people or things that still exist. It can also mean the rest or the others.

Definition: λοιπός, -ή, -όν (λείπω), [in LXX chiefly for יָתַר, also for שְׁאָר, etc. ;] the remaining, the rest, __1. pl., οἱ λ.: with subst., Mat.25:11, Act.2:37, Rom.1:13, al.; absol., Mat.22:6, Mrk.16:13, Luk.24:10, al.; οἱ λ. οἱ (B1., § 47, 8), Act.28:9, 1Th.4:13, Rev.2:24; οἱ λ. τ. ἀνθρώπων (LS, see word, ad. init.), Rev.9:20; τὰ λ., Mrk.4:19, Rev.3:2, al. __2. Neut. sing. (accusative ref.), adverbially, τὸ λ.; __(a) for the future, henceforth: Mrk.14:41, 1Co.7:29 (Lft., Notes, 232 f.), Heb.10:13; anarth. (Deiss., LAE, 17616, 1885, 20), Act.27:20, 2Ti.4:8; τοῦ λ. (sc. χρόνου; LS, see word; M, Pr., 73; Bl., § 36, 13), Gal.6:17, Eph.6:10; __(b) besides, moreover, for the rest: Php.3:1 4:8; anarth., 1Co.1:16 4:2, 1Th.4:1 (M, Th., in l; Lft., Notes, 51) (AS)

Usage: Occurs in 57 NT verses. KJV: other, which remain, remnant, residue, rest See also: 1 Corinthians 1:16; Galatians 6:17; Hebrews 10:13.

αποστολοι apostolos G652 "apostle" Noun-NPM

An apostle is a delegate or messenger of Jesus Christ, sent to spread the Gospel. The apostles were given special powers and authority by Jesus, as seen in Matthew 10:2 and 2 Corinthians 8:23.

Definition: ἀπόστολος, -ου, ὁ (ἀοστέλλω), [in LXX; 3Ki.14:6 A (שָׁלַח) * ;] __1. a fleet, an expedition (Dem.). __2. a messenger, one sent on a mission (Hdt., LXX, l.with, and π.; see M, Pr., 37 f.; MM, see word; M, Th., i, 2:7 and reff.): Jhn.13:16, 2Co.8:23 Php.2:25. __3. In NT, an Apostle of Christ __(a) with special ref. to the Twelve: Mat.10:2, Mrk.3:14, Luk.11:49, Eph.3:5, Rev.18:20, al., equality with whom is claimed by St. Paul, Gal.1:1, 11 ff, 1Ti.2:7, a1.; __(b) in a wider sense of prominent Christian teachers, as Barnabas, Act.14:14, apparently also Silvanus and Timothy, 1Th.2:6, and perhaps Andronicus and Junias (Junia?), Rom.16:7 (see ICC, in l); of false teachers, claiming apostleship: 2Co.11:5 11:13, Rev.2:2. (On the different uses of the term in NT, see Lit., Gal., 92-101; Cremer, 530; DB, i, 126; DCG, i, 105; Enc. Br., ii, 196 ff.) (AS)

Usage: Occurs in 80 NT verses. KJV: apostle, messenger, he that is sent See also: 1 Corinthians 1:1; Acts 8:14; 1 Peter 1:1.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αδελφοι adelphos G80 "brother" Noun-NPM

The Greek word for brother refers to a male sibling or a fellow Christian, as seen in Matthew 1:2 and 1 Corinthians 1:1. It implies a close relationship.

Definition: ἀδελφός, -οῦ, ὁ (ἀ- copul., δελφύς, womb), in cl., a brother, born of the same parent or parents. [In LXX (Hort, Ja., 102f.), for אָח ;] __1. lit. of a brother (Gen.4:2, al.). __2. Of a neighbour (Lev.19:17). __3. Of a member of the same nation (Exo.2:14, Deu.15:3). In NT in each of these senses (1. Mat.1:2, al.; 2. Mat.7:3; 3. Rom.9:3) and also, __4. of a fellow-Christian: 1Co.1:1, Act.9:30. This usage finds illustration in π., where ἀ. is used of members of a pagan religious community (M, Th., I, 1:4; MM, VGT, see word). The ἀδελφοὶ τ. Κυρίου (Mat.12:46-49 13:55 28:10, Mrk.3:31-34, Luk.8:19-21, Jhn.2:12 7:3, 5 10 20:17, Act.1:14, 1Co.9:5) may have been sons of Joseph and Mary (Mayor, Ja., Intr. viff.; DB, i, 320ff.) or of Joseph by a former marriage (Lft., Gal., 252ff.; DCG, i, 232ff.), but the view of Jerome, which makes ἀ. equivalent to ἀνεψιός, is inconsistent with Greek usage. (Cremer, 66.) (AS)

Usage: Occurs in 318 NT verses. KJV: brother See also: 1 Corinthians 1:1; Acts 2:37; 1 Peter 5:12.

του ho G3588 "the/this/who" Art-GSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κυριου kurios G2962 "lord: God" Noun-GSM

The Greek word for lord or master, used to address God or a person in authority, showing respect and power. In the New Testament, it appears in Matthew 9:38 and Mark 12:9. It signifies a controller or ruler.

Definition: κύριος, -α, -ον (also -ος, -ον), [in LXX (subst.) chiefly for יהוה, also for בַּעַל ,אָדוֹן, etc. ;] having power (κῦρος) or authority; as subst., ὁ κ., lord, master; __1. in general: with genitive of thing(s), Mat.9:38 20:8, Mrk.12:9 13:35, Luk.19:33; τ. σαββάτου, Mat.12:8, Mrk.2:28, Luk.6:5; with genitive of person(s), δούλου, etc., Mat.10:24, Luk.14:21, Act.16:16, al.; absol, opposite to οἱ δοῦλοι, Eph.6:5, 9 al.; of the Emperor (Deiss., LAE, 161), Act.25:26; θεοὶ πολλοὶ καὶ κ. πολλοί, 1Co.8:5; of a husband, 1Pe.3:6; in voc, as a title of respect to masters, teachers, magistrates, etc., Mat.13:27 16:22 27:63, Mrk.7:28, Luk.5:12, Jhn.4:11, Act.9:5, al. __2. As a divine title (frequently in π.; Deiss., LAE, 353 ff.); in NT, __(a) of God: ὁ κ., Mat.5:33, Mrk.5:19, Luk.1:6, Act.7:33, Heb.8:2, Jas.4:15, al.; anarth. (Bl., §46, 6), Mat.21:9, Mrk.13:20, Luk.1:17, Heb.7:21, 1Pe.1:25, al.; κ. τ. οὐρανοῦ καὶ τ. γῆς, Mat.11:25; τ. κυριευόντων, 1Ti.6:15; κ. ὁ θεός, Mat.4:7, 10 al.; id. before παντοκράτωρ, Rev.4:8; κ. σαβαώθ, Rom.9:29; (ὁ) ἄγγελος κυρίου, Mat.1:20 2:13, Luk.1:11, al.; πνεῦμα κυρίου, Luk.4:18, Act.8:39; __(b) of the Christ: Mat.21:3, Mrk.11:3, Luk.1:43 20:44, al.; of Jesus after his resurrection (Dalman, Words, 330), Act.10:36, Rom.14:8, 1Co.7:22, Eph.4:5, al.; ὁ κ. μου, Jhn.20:28; ὁ κ. Ἰησοῦς, Act.1:21, 1Co.11:23, al.; id. before Χριστός, Eph.1:2, al.; ὁ κ. ἡμῶν, 1Ti.1:14, Heb.7:14, al.; id. before Ἰησοῦς, 1Th.3:11, Heb.13:20, al.; Χριστός, Rom.16:18; Ἰ Χ., 1Co.1:2, 1Th.1:3, al.; Ἰ. Χ. (Χ. Ἰ) ὁ κ. (ἡμῶν), Rom.1:4, Col.2:6, Eph.3:11, al.; ὁ κ. καὶ ὁ σωτὴρ, 2Pe.3:2; id. before Ἰ. Χ., ib. 18; anarth., 1Co.7:22, 25 Jas.5:4, al.; κ. κυρίων, Rev.19:16; with prep., ἀπὸ (κατὰ, πρὸς, σὺν, etc.) κ., Col.3:24, al. SYN: see: δεσπότης. (AS)

Usage: Occurs in 686 NT verses. KJV: God, Lord, master, Sir See also: 1 Corinthians 1:2; 2 Corinthians 3:16; 1 Peter 1:3.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

κηφας Kēphas G2786 "Cephas" Noun-NSM

Cephas is the surname of Peter, one of Jesus' apostles, meaning the Rock. It is used in John 1:43 and 1 Corinthians 1:12 to refer to Peter, emphasizing his role as a foundation of the church.

Definition: Κηφᾶς, -ᾶ (see Bl., § 10, 3), ὁ (Aram. כֵּיפָא), Cephas, i.e. Peter: Jhn.1:43, 1Co.1:12 3:22 9:5 15:5, Gal.1:18 2:9, 11 2:14.† (AS)

Usage: Occurs in 6 NT verses. KJV: Cephas See also: 1 Corinthians 1:12; 1 Corinthians 15:5; John 1:42.

Study Notes — 1 Corinthians 9:5

Show Verse Quote Highlights

Context
Cross References
1 Corinthians 9:5 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Corinthians 9:5
Jamieson-Fausset-Brown on 1 Corinthians 9:5
Matthew Poole's Commentary on 1 Corinthians 9:5
Trapp's Commentary on 1 Corinthians 9:5
Ellicott's Commentary on 1 Corinthians 9:5
Adam Clarke's Commentary on 1 Corinthians 9:5
Cambridge Bible on 1 Corinthians 9:5
Barnes' Notes on 1 Corinthians 9:5
Whedon's Commentary on 1 Corinthians 9:5
Sermons on 1 Corinthians 9:5

Context — The Rights of an Apostle

3This is my defense to those who scrutinize me: 4Have we no right to food and to drink?

5Have we no right to take along a believing wife, as do the other apostles and the Lord’s brothers and Cephas?

6Or are Barnabas and I the only apostles who must work for a living? 7Who serves as a soldier at his own expense? Who plants a vineyard and does not eat of its fruit? Who tends a flock and does not drink of its milk?

Cross References

	Reference	Text (BSB)
1	John 1:42	Andrew brought him to Jesus, who looked at him and said, “You are Simon son of John. You will be called Cephas” (which is translated as Peter).
2	Hebrews 13:4	Marriage should be honored by all and the marriage bed kept undefiled, for God will judge the sexually immoral and adulterers.
3	Matthew 8:14	When Jesus arrived at Peter’s house, He saw Peter’s mother-in-law sick in bed with a fever.
4	Galatians 1:19	But I saw none of the other apostles except James, the Lord’s brother.
5	1 Corinthians 7:39	A wife is bound to her husband as long as he lives. But if her husband dies, she is free to marry anyone she wishes, as long as he belongs to the Lord.
6	Acts 1:14	With one accord they all continued in prayer, along with the women and Mary the mother of Jesus, and with His brothers.
7	1 Corinthians 7:7	I wish that all men were as I am. But each man has his own gift from God; one has this gift, another has that.
8	Song of Solomon 4:12	My sister, my bride, you are a garden locked up, a spring enclosed, a fountain sealed.
9	John 2:12	After this, He went down to Capernaum with His mother and brothers and His disciples, and they stayed there a few days.
10	Song of Solomon 5:1–2	I have come to my garden, my sister, my bride; I have gathered my myrrh with my spice. I have eaten my honeycomb with my honey; I have drunk my wine with my milk. The Friends Eat, O friends, and drink; drink freely, O beloved. I sleep, but my heart is awake. A sound! My beloved is knocking: “Open to me, my sister, my darling, my dove, my flawless one. My head is drenched with dew, my hair with the dampness of the night.”

1 Corinthians 9:5 Summary

In this verse, the apostle Paul is asking if he has the right to have a Christian wife to support him in his ministry, just like the other apostles and leaders did. He's arguing that as a minister of the gospel, he should be able to have his basic needs met, including having a wife to care for him, just as Jesus taught that those who work for the Lord should be supported by those they serve (Luke 10:7). This means that Paul is trusting in God's provision and care for his daily needs, and we can do the same. By looking to God as our provider, we can trust that He will meet all our needs, including our relationships and our work (Philippians 4:19).

Frequently Asked Questions

What does the apostle Paul mean by 'a believing wife' in this verse?

The apostle Paul is referring to a wife who is a Christian, a fellow believer in Jesus Christ, as seen in 1 Corinthians 7:39 where he instructs believers to only marry other believers.

Why does Paul mention the Lord's brothers and Cephas as examples?

Paul mentions them as examples because they, like the other apostles, were allowed to have their wives with them as they ministered, just as Paul is arguing that he and Barnabas should be allowed to do, as seen in 1 Corinthians 9:6.

Is Paul arguing for his right to get married or to have his wife supported by the church?

Paul is arguing that as an apostle, he has the right to have his basic needs met, including having a wife to support him, just as the Lord's brothers and Cephas did, as seen in Matthew 8:14 where Peter's mother-in-law is mentioned, indicating Peter was married.

How does this verse relate to Paul's overall argument in 1 Corinthians 9?

This verse is part of Paul's larger argument that as an apostle, he has the right to be supported by the church, just as a soldier or a farmer is supported by their work, as seen in 1 Corinthians 9:7.

Reflection Questions

What are some ways that I can support my own spiritual leaders and ministers, just as Paul is arguing that he should be supported?
How can I balance my own needs and desires with the needs of the ministry and the church, as Paul is doing in this verse?
What does it mean for me to 'take along' my spouse or family in my own ministry and service to the Lord, and how can I do that in a way that honors God?
In what ways can I, like Paul, trust in God's provision and care for my daily needs, including my relationships and my work?

Gill's Exposition on 1 Corinthians 9:5

Have we not power to lead about a sister, a wife,.... The phrase "a sister, a wife", is an Hebraism, and answers to אחתיכלה, "my sister, spouse", So 4:9.

Jamieson-Fausset-Brown on 1 Corinthians 9:5

Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?

Matthew Poole's Commentary on 1 Corinthians 9:5

Have we not power to lead about a sister, a wife? Those that by those terms, adelfhn, gunaika, understand, not (as we translate it) a sister, a wife, but a woman, that should out of her estate have contributed to the apostle’ s maintenance, (as Joanna the wife of Chuza Herod’ s steward, and Susanna, and many others, followed Christ, and ministered to him of their substance, ), seem not to consider: 1. That such women would have been no burden, but a help to the church (which is quite contrary to the apostle’ s sense). 2. That the term lead about, imports a conjugal relation to the woman. 3. That if this had been the sense, it had been enough to have said, to lead about a woman; he should not need have said, a sister, a woman. 4. That such leading about a woman, not their wife, had been scandalous. 5. That the very phrase, a sister, a wife, answers the phrase, , Men, brethren, which signifies no more than, O ye Christian men; as a sister, a wife, signifies here a Christian wife. 6. That we no where read, that Peter, James, John, Judas, (here called the brethren of the Lord), or any of the other apostles, ever in their travels carried about with them any such rich matrons, not their wives, who ministered to them of their substance. Our interpreters have therefore justly translated it, a sister, a wife; and the sense is: Have I not power to marry? Yet the phrase teaches us two things: a) That Christians have no power, that is, no lawful power, to marry such as are no Christians, their wives must be their sisters also in Christ. b) That husbands and wives ought to be undivided companions one to another. As well as other apostles, and as the brethren of the Lord, and Cephas: he instanceth in several apostles that were married, Peter, (called Cephas), James, John, and Judas the son of Alpheus, Christ’ s kinsmen. Whence we may observe, that ministers may lawfully marry, no law of God hath restrained them more than others. The popish doctrine forbidding to marry, is by the apostle determined to be a doctrine of devils, ,3.

Trapp's Commentary on 1 Corinthians 9:5

5 Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? Ver. 5. To lead about a sister] At the Church’ s charge likewise. The Papists that deny the lawfulness of ministers’ marriage, are condemned and cursed by their own canon law (Distinct 29 and 31.) See Acts and Monuments, fol. 1008. Paphnutius opposed this proposition in the Nicene Council, and prevailed.

Ellicott's Commentary on 1 Corinthians 9:5

(5) To lead about a sister, a wife—i.e., to take with us on our journeys a Christian woman as a wife. Roman divines have interpreted this as referring to “the custom of Christian matrons attending as sisters upon the Apostles.” But as the Apostle illustrates his meaning by a reference to Peter, who we know had a wife, such an interpretation is inadmissible. St. Paul, in this verse, carries his statement of apostolic right to support one step further. Not only had he a right to be supported himself, but the support of the married Apostles and their wives by the Church implied the same right on the part of all. A practice which grew out of a misapprehension of the real meaning of this passage, led to grave scandal, and was finally condemned by the first Council of Nicæa (A.D. 325).The brethren of the Lord, and Cephas.—These are mentioned specially, not as distinct from the Apostles (for Cephas, of course, was one), but as examples which would have great weight with the particular Jewish faction to whom this argument was adduced. James was Bishop of Jerusalem (Acts 15:13; Acts 21:18). The other brethren of our Lord were Joses, Simon, and Judas (Matthew 13:55). They were not of the twelve Apostles, even after their conversion being mentioned as distinct from the Twelve (Acts 1:14), although James subsequently occupied an apostolic position (Galatians 2:9). Various and ingenious suggestions have been made as to who these “brethren of the Lord” were; amongst others, that they were cousins, or that they were children of Joseph by a former marriage. These views grew out of a desire to establish the perpetual virginity of Mary. The natural conclusion from a study of the mention of their names in the Gospels, without preconceived prejudice, would be that Joseph and Mary lived together after the miraculous birth of Christ, and that these were their children. This, too, is supported by the use of the word “first-born” in reference to our Lord (Matthew 1:25; Luke 2:7), and the word “till” (Matthew 1:25), and “before they came together” (Matthew 1:18), and the repeated mention of them as brethren in connection with His mother Mary. (See Note on Matthew 12:46.)

Adam Clarke's Commentary on 1 Corinthians 9:5

Verse 5. Have we not power to lead about a sister, a wife] The word εξουσιαν is to be understood here, as above in 1 Corinthians 9:4, as implying authority or right; and authority, not merely derived from their office, but from Him who gave them that office; from the constitution of nature; and from universal propriety or the fitness of things. When the apostle speaks of leading about a sister, a wife, he means first, that he and all other apostles, and consequently all ministers of the Gospel, had a right to marry. For it appears that our Lord's brethren James and Jude were married; and we have infallible evidence that Peter was a married man, not only from this verse, but from Matthew 8:14, where his mother-in-law is mentioned as being cured by our Lord of a fever. And secondly, we find that their wives were persons of the same faith; for less can never be implied in the word sister. This is a decisive proof against the papistical celibacy of the clergy: and as to their attempts to evade the force of this text by saying that the apostles had holy women who attended them, and ministered to them in their peregrinations, there is no proof of it; nor could they have suffered either young women or other men's wives to have accompanied them in this way without giving the most palpable occasion of scandal. And Clemens Alexandrinus has particularly remarked that the apostles carried their wives about with them, "not as wives, but as sisters, that they might minister to those who were mistresses of families; that so the doctrine of the Lord might without reprehension or evil suspicion enter into the apartments of the women." And in giving his finished picture of his Gnostic, or perfect Christian, he says: εσθιει, καιπινει, καιγαμει - εικοναςεχειτουςΑποστολους, He eats, and drinks, and marries - having the apostles for his example. Vid. Clem. Alex. Strom., lib. vii., c. 12. On the propriety and excellence of marriage, and its superiority to celibacy, see the notes on chap. 7.

Cambridge Bible on 1 Corinthians 9:5

5. Have we not power to lead about a sister, a wife] The ordinary interpretation of this passage is (1) that St Paul here asserts his right, if he pleased, to take with him a wife who was a member of the Christian body, and to have her maintained at the expense of the community. The word sister, like the words brother, brethren, is equivalent to ‘member of the Christian Church’ in Romans 16:1; St James 2:15; 2 John 1:13 (perhaps) and ch. 1 Corinthians 7:15 of this Epistle. This privilege was claimed by the other Apostles with a view, as Stanley suggests, of obtaining access to the women, who in the East usually dwelt apart. But there is (2) another interpretation which would translate the word here rendered wife by woman (as in the margin of our version), and suppose that the tie which connected St Paul with the Christian woman he claimed to ‘lead about’ with him was nothing but that of their common Christianity. In support of this view St Luke 8:2-3, is quoted. This opinion can be traced back as far as Tertullian in the second century. But St Paul speaks of only one such person, and it is improbable that in a society so corrupt as the heathen society of that age everywhere was, the Apostles of Christ would have run so serious a risk of misconstruction as would have been involved in such a practice. The conduct of Simon Magus, who led about with him a woman of scandalous character, the misinterpretations so common in the Apostolic age of the innocent affection of the Christians for each other, and of their nightly meetings, shew how necessary prudence was. Besides, this interpretation misses the point of the argument, which was, that the original twelve Apostles claimed the right to throw not only their own maintenance, but that of the members of their families, upon the Church. The various readings found in this passage would seem to have been introduced to support the view that a wife could not here be intended.the brethren of the Lord] These have been regarded (1) as the children of Joseph and Mary, (2) the children of Joseph by a former wife, (3) as the kinsmen of our Lord, the word brother having been used in Hebrew to denote any near relation. See Genesis 13:8; Genesis 29:12; Leviticus 10:4. The question has been hotly debated. (1) or (2) seem the more obvious interpretation of the words; but in support of (3) we find from Scripture and ecclesiastical history that the names of our Lord’s brethren James and Joses and Simon and Judas were also the names of the sons of Alphæus, who were our Lord’s cousins. See St Matthew 13:55; Matthew 27:56; St Luke 24:10; St John 19:25. Also St Matthew 10:3; St Mark 3:18; St Luke 6:16; and Eusebius, Eccl. Hist. iii. 11, 32. See Professor Lightfoot on the Epistle to the Galatians. Also Professor Plumptre on St James, in the present series.

Barnes' Notes on 1 Corinthians 9:5

Have we not power? - Have we not a right? The objection here seems to have been, that Paul and Barnabas were unmarried, or at least that they traveled without wives.

Whedon's Commentary on 1 Corinthians 9:5

5. Lead about—Implying an itinerancy, not a settled pastorate. A sister, a wife—A sister of the Church, who is a wife of the apostle.

Sermons on 1 Corinthians 9:5

	Sermon	Description
	From Simon to Peter #25 - the Holy Spirit and Peter's Personality by J. Glyn Owen	In this sermon, the speaker focuses on the character of Peter and his journey from fear to boldness. The speaker highlights Peter's native timidity and fear, which was evident in h
	From Simon to Peter #06 - Called to Be Fishers of Men #1 by J. Glyn Owen	In this sermon, the speaker discusses the theme of becoming fishers of men, as mentioned in the Bible. The speaker highlights three main points: the task to which Simon and his fol
	John 1 by Ian Murray	In this sermon, the preacher emphasizes the importance of preaching the gospel to make disciples. He highlights that the gospel is all about Jesus and encourages believers to share
	Gospel of John (Study 22 of 24, Chap 10 Cont, 11 Start) by G.W. North	In this sermon, the preacher focuses on the importance of understanding and embracing the truth that once we belong to God, our minds are no longer tormented or controlled by the d
	John 1:41-42 by St. John Chrysostom	John Chrysostom emphasizes the importance of companionship and unity among believers, highlighting the benefits of dwelling together in love and mutual support as opposed to isolat
	A New Name by Marcus Dods	Marcus Dods preaches about Jesus' encounter with Simon, where Jesus sees beyond Simon's current state and names his future identity as Peter, the Rock. This encounter signifies Jes
	By the Galilean Lake by G.W. North	G.W. North explores the transformative journey of Peter from a fisherman to a disciple of Jesus, emphasizing the significance of Jesus' initial encounter with him and the eventual