1 Corinthians 12:3

12:3 So I want you to understand that no one speaking by the Spirit of God says, “Jesus is cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit.

1 Corinthians 3:11

3:11 For no one can lay any foundation other than what is being laid, which is Jesus Christ.

1 Corinthians 14:2

14:2 For the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit. ¹ 

1 Corinthians 2:8

2:8 None of the rulers of this age understood it. If they had known it, they would not have crucified the Lord of glory.

1 Corinthians 6:5

6:5 I say this to your shame! Is there no one among you wise enough to settle disputes between fellow Christians? ² 

1 Corinthians 8:4

8:4 With regard then to eating food sacrificed to idols, we know that “an idol in this world is nothing,” and that “there is no God but one.” ³ 

1 Corinthians 2:11

2:11 For who among men knows the things of a man except the man’s spirit within him? So too, no one knows the things of God except the Spirit of God.

1 Corinthians 9:15

9:15 But I have not used any of these rights. And I am not writing these things so that something will be done for me. ⁴  In fact, it would be better for me to die than – no one will deprive me of my reason for boasting! ⁵ 

[14:2]  ¹ tn Or “with the spirit”; cf. vv. 14-16.

[6:5]  ¹ tn Grk “to decide between his brother (and his opponent),” but see the note on the word “Christian” in 5:11.

[8:4]  ¹ sn “An idol in this world is nothing” and “There is no God but one.” Here and in v. 1 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12-13; 7:1; 10:23). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

[9:15]  ¹ tn Grk “so that it will happen in this way in my case.”

[9:15]  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.