1 Corinthians 4:6

4:6 I have applied these things to myself and Apollos because of you, brothers and sisters, ¹  so that through us you may learn “not to go beyond what is written,” so that none of you will be puffed up in favor of the one against the other.

1 Corinthians 4:17

4:17 For this reason, I have sent Timothy to you, who is my dear and faithful son in the Lord. He will remind you of my ways in Christ, ²  as I teach them everywhere in every church.

1 Corinthians 7:5

7:5 Do not deprive each other, except by mutual agreement for a specified time, so that you may devote yourselves to prayer. ³  Then resume your relationship, ⁴  so that Satan may not tempt you because of your lack of self-control.

1 Corinthians 7:15

7:15 But if the unbeliever wants a divorce, let it take place. In these circumstances the brother or sister is not bound. ⁵  God has called you in peace.

1 Corinthians 11:3

11:3 But I want you to know that Christ is the head of every man, and the man is the head of a woman, ⁶  and God is the head of Christ.

1 Corinthians 11:22

11:22 Do you not have houses so that you can eat and drink? Or are you trying to show contempt for the church of God by shaming those who have nothing? What should I say to you? Should I praise you? I will not praise you for this!

1 Corinthians 14:5

14:5 I wish you all spoke in tongues, but even more that you would prophesy. The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened.

1 Corinthians 16:12

16:12 With regard to our brother Apollos: I strongly encouraged him to visit you with the other brothers, ⁷  but it was simply not his intention to come now. ⁸  He will come when he has the opportunity.

[4:6]  ¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[4:17]  ² tc ‡ Several important mss read ᾿Ιησοῦ (Ihsou, “Jesus”) after Χριστῷ (Cristw, “Christ”) in v. 17 (so Ì⁴⁶ א C D¹ 33 1739 al). Western mss have κυρίῳ ᾿Ιησοῦ (kuriw Ihsou, “Lord Jesus”; D* F G), while several significant mss, as well as the majority, have only Χριστῷ here (A B D² Ψ Ï sa). Once ᾿Ιησοῦ got into the text, it would continue to be copied. There is however no easy explanation for the word lacking in so many witnesses. Thus the shorter reading appears to be original. NA²⁷ includes ᾿Ιησοῦ in brackets, indicating doubt as to its authenticity.

[7:5]  ³ tc Most later witnesses (א² Ï sy) add “fasting and” (τῇ νηστείᾳ καί, th nhsteia kai) before “prayer.” But such an addition is motivated by ascetic concerns; further, its lack in Ì^11vid,46 א* A B C D F G P Ψ 33 1739 1881 2464 al latt co argues decisively against its authenticity.

[7:5]  ⁴ tn Grk “and be together again.”

[7:15]  ⁴ sn Interpreters differ over the implication of the statement the brother or sister is not bound. One view is that the believer is “not bound to continue the marriage,” i.e., not so slavishly tied to the instruction about not divorcing (cf. vv. 10-11) that he or she refuses to face reality when the unbelieving spouse is unwilling to continue the relationship. In this view divorce is allowable under these circumstances, but not remarriage (v. 11 still applies: remain unmarried or be reconciled). The other view is that the believer is “not bound in regard to marriage,” i.e., free to remain single or to remarry. The argument for this view is the conceptual parallel with vv. 39-40, where a wife is said to be “bound” (a different word in Greek, but the same concept) as long as her husband lives. But if the husband dies, she is “free” to marry as she wishes, only in the Lord. If the parallel holds, then not bound in v. 15 also means “free to marry another.”

[11:3]  ⁵ tn Or “the husband is the head of his wife.” The same Greek words translated “man” and “woman” can mean, as determined by context, “husband” and “wife” respectively. Such an approach is followed by NAB, TEV, NRSV, and NLT (with some variations).

[16:12]  ⁶ tn Grk “with the brothers.”

[16:12]  ⁷ tn Grk “it was simply not the will that he come now.”