4:6 I have applied these things to myself and Apollos because of you, brothers and sisters, 4 so that through us you may learn “not to go beyond what is written,” so that none of you will be puffed up in favor of the one against the other.
7:39 A wife is bound as long as her husband is living. But if her husband dies, 5 she is free to marry anyone she wishes (only someone in the Lord).
8:7 But this knowledge is not shared by all. And some, by being accustomed to idols in former times, eat this food as an idol sacrifice, and their conscience, because it is weak, is defiled.
1 tn Grk “each one’s.” Here “builder’s” is employed in the translation for clarity.
2 tn In an attempt to clarify the referent, some translations add “of Christ” after “Day” (so TEV); others specify this as “judgment day” (NLT) or “the day of judgment” (CEV).
3 tc ‡ αὐτό (auto) is found at this point in v. 13 in a number of significant witnesses, including A B C P 33 1739 al. But Ì46 א D Ψ 0289 1881 Ï latt lack it. The pronoun could be a motivated reading, designed to intensify Paul’s statement. On the other hand, it could have been deleted because the article alone made the reference already clear. In this instance, the possibility of scribal addition seems more likely than scribal deletion, although a decision is difficult. NA27 includes the word in brackets, indicating doubt as to its authenticity.
1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
1 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
1 tn Or “built up”; This is the same word used in v. 1b. It is used ironically here: The weak person is “built up” to commit what he regards as sin.
1 tn Grk “so that it will happen in this way in my case.”
2 tc The reading ἤ – τὸ καύχημά μου οὐδεὶς κενώσει (h – to kauchma mou oudei" kenwsei, “than – no one will deprive me of my reason for boasting!”) is syntactically abrupt, but fully in keeping with Pauline style. It is supported by Ì46 א* B D*,c 33 1739 1881 as well as early patristic authors. Most witnesses, especially the later ones (א2 C D2 Ψ Ï lat), have a significantly smoother reading than this: ἢ τὸ καύχημά μου ἵνα τις κενώσῃ (or κενώσει); h to kauchma mou {ina ti" kenwsh (or kenwsei), “than that anyone should deprive me of my boasting.” The simple replacement of οὐδείς with ἵνα essentially accomplishes the smoothing out of the text, and as such the ἵνα reading is suspect. Not only is the harder reading in keeping with Pauline style, but it is also found in the earlier and better witnesses.
1 tn Grk “how can someone who fills the place of the unlearned say ‘Amen.’”