1 Corinthians 7:19

7:19 Circumcision is nothing and uncircumcision is nothing. Instead, keeping God’s commandments is what counts.

1 Corinthians 8:4

8:4 With regard then to eating food sacrificed to idols, we know that “an idol in this world is nothing,” and that “there is no God but one.” ¹ 

1 Corinthians 1:14

1:14 I thank God ²  that I did not baptize any of you except Crispus and Gaius,

1 Corinthians 2:15

2:15 The one who is spiritual discerns ³  all things, yet he himself is understood ⁴  by no one.

1 Corinthians 14:10

14:10 There are probably many kinds of languages in the world, and none is without meaning.

1 Corinthians 9:15

9:15 But I have not used any of these rights. And I am not writing these things so that something will be done for me. ⁵  In fact, it would be better for me to die than – no one will deprive me of my reason for boasting! ⁶ 

1 Corinthians 12:3

12:3 So I want you to understand that no one speaking by the Spirit of God says, “Jesus is cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit.

1 Corinthians 3:11

3:11 For no one can lay any foundation other than what is being laid, which is Jesus Christ.

1 Corinthians 4:4

4:4 For I am not aware of anything against myself, but I am not acquitted because of this. The one who judges me is the Lord.

1 Corinthians 14:2

14:2 For the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit. ⁷ 

1 Corinthians 2:8

2:8 None of the rulers of this age understood it. If they had known it, they would not have crucified the Lord of glory.

1 Corinthians 6:5

6:5 I say this to your shame! Is there no one among you wise enough to settle disputes between fellow Christians? ⁸ 

1 Corinthians 13:3

13:3 If I give away everything I own, and if I give over my body in order to boast, ⁹  but do not have love, I receive no benefit.

1 Corinthians 2:11

2:11 For who among men knows the things of a man except the man’s spirit within him? So too, no one knows the things of God except the Spirit of God.

1 Corinthians 13:2

13:2 And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing.

[8:4]  ¹ sn “An idol in this world is nothing” and “There is no God but one.” Here and in v. 1 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12-13; 7:1; 10:23). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

[1:14]  ¹ tc The oldest and most important witnesses to this text, as well as a few others (א* B 6 1739 sa^ms bo^pt), lack the words τῷ θεῷ (tw qew, “God”), while the rest have them. An accidental omission could well account for the shorter reading, especially since θεῷ would have been written as a nomen sacrum (eucaristwtwqMw). However, one might expect to see, in some mss at least, a dropping of the article but not the divine name. Internally, the Pauline introductory thanksgivings elsewhere always include τῷ θεῷ after εὐχαριστῶ (eucaristw, “I thank”; cf. Rom 1:8; 1 Cor 1:4; Phil 1:3; Phlm 4; in the plural, note Col 1:3; 1 Thess 1:2). However, both the fact that this is already used in 1 Cor 1:4 (thus perhaps motivating scribes to add it ten verses later), and that in later portions of his letters Paul does not consistently use the collocation of εὐχαριστῶ with τῷ θεῷ (Rom 16:4; 1 Cor 10:30), might give one pause. Still, nowhere else in the corpus Paulinum do we see a sentence begin with εὐχαριστῶ without an accompanying τῷ θεῷ. A decision is difficult, but on balance it is probably best to retain the words.

[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.

[9:15]  ¹ tn Grk “so that it will happen in this way in my case.”

[9:15]  ² tc The reading ἤ – τὸ καύχημά μου οὐδεὶς κενώσει (h – to kauchma mou oudei" kenwsei, “than – no one will deprive me of my reason for boasting!”) is syntactically abrupt, but fully in keeping with Pauline style. It is supported by Ì⁴⁶ א* B D*^,c 33 1739 1881 as well as early patristic authors. Most witnesses, especially the later ones (א² C D² Ψ Ï lat), have a significantly smoother reading than this: ἢ τὸ καύχημά μου ἵνα τις κενώσῃ (or κενώσει); h to kauchma mou {ina ti" kenwsh (or kenwsei), “than that anyone should deprive me of my boasting.” The simple replacement of οὐδείς with ἵνα essentially accomplishes the smoothing out of the text, and as such the ἵνα reading is suspect. Not only is the harder reading in keeping with Pauline style, but it is also found in the earlier and better witnesses.

[14:2]  ¹ tn Or “with the spirit”; cf. vv. 14-16.

[6:5]  ¹ tn Grk “to decide between his brother (and his opponent),” but see the note on the word “Christian” in 5:11.

[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.