1 Corinthians 4:18

4:18 Some have become arrogant, ¹  as if I were not coming to you.

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 10:8-9

10:8 And let us not be immoral, as some of them were, and twenty-three thousand died in a single day. ³  10:9 And let us not put Christ ⁴  to the test, as some of them did, and were destroyed by snakes. ⁵ 

1 Corinthians 15:6

15:6 Then he appeared to more than five hundred of the brothers and sisters ⁶  at one time, most of whom are still alive, ⁷  though some have fallen asleep. ⁸ 

1 Corinthians 15:34

15:34 Sober up as you should, and stop sinning! For some have no knowledge of God – I say this to your shame!

1 Corinthians 10:7

10:7 So do not be idolaters, as some of them were. As it is written, “The people sat down to eat and drink and rose up to play.” ⁹ 

1 Corinthians 15:12

No Resurrection?

15:12 Now if Christ is being preached as raised from the dead, ¹⁰  how can some of you say there is no resurrection of the dead?

1 Corinthians 6:11

6:11 Some of you once lived this way. ¹¹  But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ ¹²  and by the Spirit of our God.

1 Corinthians 8:7

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.

[4:18]  ¹ tn Grk “puffed up”; “inflated.”

[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.”

[10:8]  ³ sn This incident is recorded in Num 25:1-9.

[10:9]  ⁴ tc Χριστόν (Criston, “Christ”) is attested in the majority of mss, including many important witnesses of the Alexandrian (Ì⁴⁶ 1739 1881) and Western (D F G) texttypes, and other mss and versions (Ψ latt sy co). On the other hand, some of the important Alexandrian witnesses have κύριον (kurion, “Lord”; א B C P 33 104 1175 al). A few mss (A 81 pc) have θεόν (qeon, “God”). The nomina sacra for these readings are quite similar (cMn, kMn, and qMn respectively), so one might be able to account for the different readings by way of confusion. On closer examination, the variants appear to be intentional changes. Alexandrian scribes replaced the highly specific term “Christ” with the less specific terms “Lord” and “God” because in the context it seems to be anachronistic to speak of the exodus generation putting Christ to the test. If the original had been “Lord,” it seems unlikely that a scribe would have willingly created a difficulty by substituting the more specific “Christ.” Moreover, even if not motivated by a tendency to overcorrect, a scribe might be likely to assimilate the word “Christ” to “Lord” in conformity with Deut 6:16 or other passages. The evidence from the early church regarding the reading of this verse is rather compelling in favor of “Christ.” Marcion, a second-century, anti-Jewish heretic, would naturally have opposed any reference to Christ in historical involvement with Israel, because he thought of the Creator God of the OT as inherently evil. In spite of this strong prejudice, though, {Marcion} read a text with “Christ.” Other early church writers attest to the presence of the word “Christ,” including {Clement of Alexandria} and Origen. What is more, the synod of Antioch in a.d. 268 used the reading “Christ” as evidence of the preexistence of Christ when it condemned Paul of Samosata. (See G. Zuntz, The Text of the Epistles, 126-27; TCGNT 494; C. D. Osburn, “The Text of 1 Corinthians 10:9,” New Testament Textual Criticism: Its Significance for Exegesis, 201-11; contra A. Robertson and A. Plummer, First Corinthians [ICC], 205-6.) Since “Christ” is the more difficult reading on all accounts, it is almost certainly original. In addition, “Christ” is consistent with Paul’s style in this passage (cf. 10:4, a text in which {Marcion} also reads “Christ”). This text is also christologically significant, since the reading “Christ” makes an explicit claim to the preexistence of Christ. (The textual critic faces a similar dilemma in Jude 5. In a similar exodus context, some of the more important Alexandrian mss [A B 33 81 pc] and the Vulgate read “Jesus” in place of “Lord.” Two of those mss [A 81] are the same mss that have “Christ” instead of “God” in 1 Cor 10:9. See the tc notes on Jude 5 for more information.) In sum, “Christ” has all the earmarks of authenticity here and should be considered the original reading.

[10:9]  ⁵ sn This incident is recorded in Num 21:5-9.

[15:6]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[15:6]  ⁶ tn Grk “most of whom remain until now.”

[15:6]  ⁷ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “sleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term.

[10:7]  ⁶ tn The term “play” may refer to idolatrous, sexual play here, although that is determined by the context rather than the meaning of the word itself (cf. BDAG 750 s.v. παίζω).

[15:12]  ⁷ tn Grk “that he has been raised from the dead.”

[6:11]  ⁸ tn Grk “and some [of you] were these.”

[6:11]  ⁹ tc The external evidence in support of the reading ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou, “Jesus Christ”) is quite impressive: Ì^11vid,46 א B C^vid D* P 33 81 104 365 629 630 1739 1881 2464 al lat bo as well as several fathers, while the reading with merely ᾿Ιησοῦ has significantly poorer support (A D² Ψ Ï sa). Although the wording of the original could certainly have been expanded, it is also possible that Χριστοῦ as a nomen sacrum could have accidentally dropped out. Although the latter is not as likely under normal circumstances, in light of the early and widespread witnesses for the fuller expression, the original wording seems to have been ᾿Ιησοῦ Χριστοῦ.