1 Corinthians 2:15

2:15 The one who is spiritual discerns ¹  all things, yet he himself is understood ²  by no one.

1 Corinthians 3:21

3:21 So then, no more boasting about mere mortals! ³  For everything belongs to you,

1 Corinthians 4:13

4:13 when people lie about us, we answer in a friendly manner. We are the world’s dirt and scum, even now.

1 Corinthians 9:23

9:23 I do all these things because of the gospel, so that I can be a participant in it.

1 Corinthians 10:2

10:2 and all were baptized ⁴  into Moses in the cloud and in the sea,

1 Corinthians 10:25

10:25 Eat anything that is sold in the marketplace without questions of conscience,

1 Corinthians 12:19

12:19 If they were all the same member, where would the body be?

1 Corinthians 14:18

14:18 I thank God that I speak in tongues more than all of you,

1 Corinthians 15:8

15:8 Last of all, as though to one born at the wrong time, ⁵  he appeared to me also.

1 Corinthians 16:16

16:16 also to submit to people like this, and to everyone who cooperates in the work and labors hard.

1 Corinthians 16:20

16:20 All the brothers and sisters ⁶  send greetings. Greet one another with a holy kiss.

1 Corinthians 16:24

16:24 My love be with all of you in Christ Jesus. ⁷ 

[2:15]  ¹ tn Or “evaluates.”

[2:15]  ² tn Or “is evaluated” (i.e., “is subject to evaluation”); Grk “he himself is discerned,” that is, the person without the Spirit does not understand the person with the Spirit, particularly in relation to the life of faith.

[3:21]  ³ tn Grk “so then, let no one boast in men.”

[10:2]  ⁵ 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).

[15:8]  ⁷ sn One born at the wrong time. The Greek word used here (ἔκτρωμα, ektrwma) refers to a premature birth, a miscarriage, or an aborted child. Paul uses it as a powerful figure of the unexpected, abnormal nature of his apostolic call.

[16:20]  ⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[16:24]  ¹¹ tc Although the majority of mss (א A C D Ψ 075 Ï lat bo) conclude this letter with ἀμήν (amhn, “amen”), such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Although far fewer witnesses lack the valedictory particle (B F 0121 0243 33 81 630 1739* 1881 sa), their collective testimony is difficult to explain if the omission is not authentic.