1 Corinthians 10:2

10:2 and all were baptized ¹  into Moses in the cloud and in the sea,

1 Corinthians 10:10

10:10 And do not complain, as some of them did, and were killed by the destroying angel. ² 

1 Corinthians 10:18-19

10:18 Look at the people of Israel. ³  Are not those who eat the sacrifices partners in the altar? 10:19 Am I saying that idols or food sacrificed to them amount to anything?

1 Corinthians 12:29-30

12:29 Not all are apostles, are they? Not all are prophets, are they? Not all are teachers, are they? Not all perform miracles, do they? 12:30 Not all have gifts of healing, do they? Not all speak in tongues, do they? Not all interpret, do they? ⁴ 

1 Corinthians 14:39

14:39 So then, brothers and sisters, ⁵  be eager to prophesy, and do not forbid anyone from speaking in tongues. ⁶ 

1 Corinthians 15:14

15:14 And if Christ has not been raised, then our preaching is futile and your faith is empty.

1 Corinthians 16:1

A Collection to Aid Jewish Christians

16:1 With regard to the collection for the saints, please follow the directions that I gave to the churches of Galatia: ⁷ 

1 Corinthians 16:13

Final Challenge and Blessing

16:13 Stay alert, stand firm in the faith, show courage, be strong.

[10:2]  ¹ tc ‡ A number of witnesses, some of them important, have the passive ἐβαπτίσθησαν (ebaptisqhsan, “were baptized”) instead of the middle ἐβαπτίσαντο (ebaptisanto, “baptized [themselves]”) in v. 2 (so א A C D F G Ψ 33 al latt). However, the middle is not without its representation (Ì^46c B 1739 1881 Ï Or; the original hand of Ì⁴⁶ read the imperfect middle ἐβαπτίζοντο [ebaptizonto]). The passive looks like a motivated reading in that it is clearer and conforms to typical Pauline usage (his thirteen instances of the verb are all either active or passive). B. M. Metzger, in representing a minority opinion of the UBS Committee, suggests that the middle would have been appropriate for Jewish baptism in which the convert baptizes himself (TCGNT 493). But this assumes that the middle is a direct middle, a rare occurrence in the NT (and never elsewhere with this verb). Further, it is not really baptism that is in view in v. 2, but passing through the Red Sea (thus, a metaphorical use). Although the present editors agree with the minority’s resultant reading, it is better to take the middle as causative/permissive and the scribes as changing it to a passive for clarity’s sake. Translational differences are minimal, though some exegetical implications are involved (see ExSyn 427).

[10:10]  ² tn Grk “by the destroyer.” BDAG 703 s.v. ὀλοθρευτῆς mentions the corresponding OT references and notes, “the one meant is the destroying angel as the one who carries out the divine sentence of punishment, or perh. Satan.”

[10:18]  ³ tn Grk “Israel according to (the) flesh.”

[12:30]  ⁴ sn The questions in vv. 29-30 all expect a negative response.

[14:39]  ⁵ tc ‡ μου (mou, “my”) is found after ἀδελφοί (adelfoi) in a number of significant witnesses (א A B* D¹ 048 326 1175 2464 al), but lacking in most other witnesses (Ì⁴⁶ B² D* F G Ψ 0243 33 1739 1881 Ï lat). Every other time Paul says “So then, brothers (and sisters)” he adds “my” (ὥστε, ἀδελφοί μου; {wste, adelfoi mou). There is no good reason why scribes would intentionally omit “my” here but not elsewhere. Thus, the longer reading is in conformity with Paul’s general style and as such seems to be scribally motivated. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[14:39]  ⁶ tn Grk “speaking in tongues.” The words “anyone from” are supplied for the sake of clarity.

[16:1]  ⁶ tn Grk “as I directed the churches of Galatia, so also you yourselves do.”