1 Corinthians 4:20-21

4:20 For the kingdom of God is demonstrated not in idle talk but with power. 4:21 What do you want? Shall I come to you with a rod of discipline ¹  or with love and a spirit of gentleness?

1 Corinthians 7:9

7:9 But if they do not have self-control, let them get married. For it is better to marry than to burn with sexual desire. ² 

1 Corinthians 7:20

7:20 Let each one remain in that situation in life ³  in which he was called.

1 Corinthians 8:9

8:9 But be careful that this liberty of yours does not become a hindrance to the weak.

1 Corinthians 9:3

9:3 This is my defense to those who examine me.

1 Corinthians 9:6

9:6 Or do only Barnabas and I lack the right not to work?

1 Corinthians 9:8

9:8 Am I saying these things only on the basis of common sense, ⁴  or does the law not say this as well?

1 Corinthians 10:19

10:19 Am I saying that idols or food sacrificed to them amount to anything?

1 Corinthians 10:22

10:22 Or are we trying to provoke the Lord to jealousy? Are we really stronger than he is? ⁵ 

1 Corinthians 10:26

10:26 for the earth and its abundance are the Lord’s. ⁶ 

1 Corinthians 11:10

11:10 For this reason a woman should have a symbol of authority ⁷  on her head, because of the angels. ⁸ 

1 Corinthians 12:7

12:7 To each person the manifestation of the Spirit is given for the benefit of all.

1 Corinthians 14:29

14:29 Two or three prophets should speak and the others should evaluate what is said.

1 Corinthians 15:42

15:42 It is the same with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. ⁹ 

1 Corinthians 16:24

16:24 My love be with all of you in Christ Jesus. ¹⁰ 

[4:21]  ¹ tn Grk “rod.” Context indicates that this rod will be used for disciplinary purposes.

[7:9]  ¹ tn Grk “than to burn,” a figure of speech referring to unfulfilled sexual passion.

[7:20]  ¹ tn Grk “in the calling.” “Calling” in Paul is God’s work of drawing people to faith in Christ. As in 1:26, calling here stands by metonymy for a person’s circumstances when he becomes a Christian.

[9:8]  ¹ tn Or “only according to human authority”; Grk “saying these things according to men.”

[10:22]  ¹ tn The question in Greek expects a negative answer (“We are not stronger than he is, are we?”).

[10:26]  ¹ sn A quotation from Ps 24:1; an allusion to Ps 50:12; 89:11.

[11:10]  ¹ sn Paul does not use a word specifying what type of “covering” is meant (veil, hat, etc.). The Greek word he uses here (ἐξουσία exousia; translated symbol of authority) could be (1) a figure of speech that may substitute the result (the right to participate in worship) for the appropriate appearance that makes it possible (the covered head). Or (2) it refers to the outward symbol (having the head covered) as representing the inward attitude the woman is to possess (deference to male leadership in the church).

[11:10]  ² sn Paul does not explain this reference to the angels, and its point is not entirely clear. It seems to reflect an awareness that angels are witnesses to church life (cf. Eph 3:10) and would be particularly sensitive to resistance against God’s created order.

[15:42]  ¹ tn Grk “it is sown in corruption, it is raised in incorruption.” The “it” refers to the body, as v. 44 shows.

[16:24]  ¹ 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.