1 Corinthians 9:20

9:20 To the Jews I became like a Jew to gain the Jews. To those under the law I became like one under the law (though I myself am not under the law) ¹  to gain those under the law.

1 Corinthians 4:3

4:3 So for me, it is a minor matter that I am judged by you or by any human court. In fact, I do not even judge myself.

1 Corinthians 14:24

14:24 But if all prophesy, and an unbeliever or uninformed person enters, he will be convicted by all, he will be called to account by all.

1 Corinthians 2:15

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

1 Corinthians 8:3

8:3 But if someone loves God, he ⁴  is known by God. ⁵ 

1 Corinthians 10:10

10:10 And do not complain, as some of them did, and were killed by the destroying angel. ⁶ 

1 Corinthians 11:32

11:32 But when we are judged by the Lord, we are disciplined so that we may not be condemned with the world.

1 Corinthians 1:11

1:11 For members of Chloe’s household have made it clear to me, my brothers and sisters, ⁷  that there are quarrels ⁸  among you.

1 Corinthians 10:9

10:9 And let us not put Christ ⁹  to the test, as some of them did, and were destroyed by snakes. ¹⁰ 

1 Corinthians 15:25

15:25 For he must reign until he has put all his enemies under his feet.

1 Corinthians 2:12

2:12 Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given to us by God.

1 Corinthians 6:12

Flee Sexual Immorality

6:12 “All things are lawful for me” ¹¹  – but not everything is beneficial. “All things are lawful for me” – but I will not be controlled by anything.

1 Corinthians 7:25

Remaining Unmarried

7:25 With regard to the question about people who have never married, ¹²  I have no command from the Lord, but I give my opinion as one shown mercy by the Lord to be trustworthy.

1 Corinthians 10:1

Learning from Israel’s Failures

10:1 For I do not want you to be unaware, ¹³  brothers and sisters, ¹⁴  that our fathers were all under the cloud and all passed through the sea,

1 Corinthians 10:29

10:29 I do not mean yours but the other person’s. For why is my freedom being judged by another’s conscience?

1 Corinthians 15:27

15:27 For he has put everything in subjection under his feet. ¹⁵  But when it says “everything” has been put in subjection, it is clear that this does not include the one who put everything in subjection to him.

[9:20]  ¹ tc The Byzantine text, as well as a few other witnesses (D² [L] Ψ 1881 Ï) lack this parenthetical material, while geographically widespread, early, and diverse witnesses have the words (so א A B C D* F G P 33 104 365 1175 1505 1739 al latt). The phrase may have dropped out accidentally through homoioteleuton (note that both the preceding phrase and the parenthesis end in ὑπὸ νόμον [Jupo nomon, “under the law”]), or intentionally by overscrupulous scribes who felt that the statement “I myself am not under the law” could have led to license.

[2:15]  ² tn Or “evaluates.”

[2:15]  ³ 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.

[8:3]  ³ tn Grk “this one.”

[8:3]  ⁴ tn Grk “him”; in the translation the most likely referent (God) has been specified for clarity.

[10:10]  ⁴ 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.”

[1:11]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[1:11]  ⁶ tn Or “rivalries, disputes.”

[10:9]  ⁶ 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]  ⁷ sn This incident is recorded in Num 21:5-9.

[6:12]  ⁷ sn All things are lawful for me. In the expressions in vv. 12-13 within quotation marks, Paul cites certain slogans the Corinthians apparently used to justify their behavior. Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

[7:25]  ⁸ tn Grk “virgins.” There are three main views as to which group of people is referred to by the word παρθένος (parqenos) here, and the stance taken here directly impacts one’s understanding of vv. 36-38. (1) The term could refer to virgin women who were not married. The central issue would then be whether or not their fathers should give them in marriage to eligible men. (This is the view which has been widely held throughout the history of the Church.) (2) A minority understand the term to refer to men and women who are married but who have chosen to live together without sexual relations. This position might have been possible in the Corinthian church, but there is no solid evidence to support it. (3) The view adopted by many modern commentators (see, e.g., Fee, Conzelmann, Barrett) is that the term refers to young, engaged women who were under the influence of various groups within the Corinthian church not to go through with their marriages. The central issue would then be whether the young men and women should continue with their plans and finalize their marriages. For further discussion, see G. D. Fee, First Corinthians (NICNT), 325-28.

[10:1]  ⁹ tn Grk “ignorant.”

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

[15:27]  ¹⁰ sn A quotation from Ps 8:6.