1 Corinthians 2:10

2:10 God has revealed these to us by the Spirit. For the Spirit searches all things, even the deep things of God.

1 Corinthians 2:12

2:12 Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given to us by God.

1 Corinthians 2:14

2:14 The unbeliever ¹  does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned.

1 Corinthians 10:11

10:11 These things happened to them as examples and were written for our instruction, on whom the ends of the ages have come.

1 Corinthians 10:20

10:20 No, I mean that what the pagans sacrifice ²  is to demons and not to God. I do not want you to be partners with demons.

1 Corinthians 11:12

11:12 For just as woman came from man, so man comes through woman. But all things come from God.

1 Corinthians 11:34

11:34 If anyone is hungry, let him eat at home, so that when you assemble it does not lead to judgment. I will give directions about other matters when I come.

1 Corinthians 12:23-24

12:23 and those members we consider less honorable we clothe with greater honor, and our unpresentable members are clothed with dignity, ³  12:24 but our presentable members do not need this. Instead, God has blended together the body, giving greater honor to the lesser member,

1 Corinthians 13:3

13:3 If I give away everything I own, and if I give over my body in order to boast, ⁴  but do not have love, I receive no benefit.

1 Corinthians 13:11

13:11 When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But when I became an adult, ⁵  I set aside childish ways.

1 Corinthians 14:7

14:7 It is similar for lifeless things that make a sound, like a flute or harp. Unless they make a distinction in the notes, how can what is played on the flute or harp be understood?

1 Corinthians 15:27

15:27 For he has put everything in subjection under his feet. ⁶  But when it says “everything” has been put in subjection, it is clear that this does not include the one who put everything in subjection to him.

[2:14]  ¹ tn Grk “natural person.” Cf. BDAG 1100 s.v. ψυχικός a, “an unspiritual pers., one who merely functions bodily, without being touched by the Spirit of God.”

[10:20]  ¹ tn Grk “what they sacrifice”; the referent (the pagans) is clear from the context and has been specified in the translation for clarity.

[12:23]  ¹ tn Grk “have greater propriety (or decorum, presentability).”

[13:3]  ¹ tc The reading καυχήσωμαι (kauchswmai, “I might boast”) is well supported by Ì⁴⁶ א A B 048 33 1739* pc co Hier^mss. The competing reading, καυθήσομαι (kauqhsomai, “I will burn”), is found in C D F G L 81 1175 1881* al latt and a host of patristic writers. From this reading other variants were obviously derived: καυθήσωμαι (kauqhswmai), a future subjunctive (“I might burn”) read by the Byzantine text and a few others (Ψ 1739^c 1881^c Ï); and καυθῇ (kauqh, “it might be burned”) read by 1505 pc. On an external level, the Alexandrian reading is obviously superior, though the Western and Byzantine readings need to be accounted for. (The following discussion is derived largely from TCGNT 497-98). Internally, καυχήσωμαι is superior for the following reasons: (1) Once the Church started suffering persecution and martyrdom by fire, the v.l. naturally arose. Once there, it is difficult to see why any scribe would intentionally change it to καυχήσωμαι. (2) Involving as it does the change of just two letters (χ to θ [c to q], ω to ο [w to o]), this reading could be accomplished without much fanfare. Yet, it appears cumbersome in the context, both because of the passive voice and especially the retention of the first person (“If I give up my body that I may be burned”). A more logical word would have been the third person passive, καυθῇ, as read in 1505 (“If I give up my body that it may be burned”). (3) Although the connection between giving up one’s body and boasting is ambiguous, this very ambiguity has all the earmarks of being from Paul. It may have the force of giving up one’s body into slavery. In any event, it looks to be the harder reading. Incidentally, the Byzantine reading is impossible because the future subjunctive did not occur in Koine Greek. As the reading of the majority of Byzantine minuscules, its roots are clearly post-Koine and as such is a “grammatical monstrosity that cannot be attributed to Paul” (TCGNT 498). Cf. also the notes in BDF §28; MHT 2:219.

[13:11]  ¹ tn The Greek term translated “adult” here is ἀνήρ (anhr), a term which ordinarily refers to males, husbands, etc. In this context Paul contrasts the states of childhood and adulthood, so the term has been translated “adult”; cf. BDAG 79 s.v. 1.b.

[15:27]  ¹ sn A quotation from Ps 8:6.