1 Korintus 2:13

2:13 And we speak about these things, not with words taught us by human wisdom, but with those taught by the Spirit, explaining spiritual things to spiritual people. ¹ 

1 Korintus 3:5

3:5 What is Apollos, really? Or what is Paul? Servants through whom you came to believe, and each of us in the ministry the Lord gave us. ² 

1 Korintus 6:19

6:19 Or do you not know that your body is the temple of the Holy Spirit who is in you, ³  whom you have from God, and you are not your own?

1 Korintus 7:7

7:7 I wish that everyone was as I am. But each has his own gift from God, one this way, another that.

1 Korintus 7:21

7:21 Were you called as a slave? ⁴  Do not worry about it. But if indeed you are able to be free, make the most of the opportunity.

1 Korintus 9:19

9:19 For since I am free from all I can make myself a slave to all, in order to gain even more people. ⁵ 

1 Korintus 9:24

9:24 Do you not know that all the runners in a stadium compete, but only one receives the prize? So run to win.

1 Korintus 10:8

10:8 And let us not be immoral, as some of them were, and twenty-three thousand died in a single day. ⁶ 

1 Korintus 11:21

11:21 For when it is time to eat, everyone proceeds with his own supper. One is hungry and another becomes drunk.

1 Korintus 12:2

12:2 You know that when you were pagans you were often led astray by speechless idols, however you were led.

1 Korintus 14:19

14:19 but in the church I want to speak five words with my mind to instruct others, rather than ten thousand words in a tongue.

1 Korintus 14:35

14:35 If they want to find out about something, they should ask their husbands at home, because it is disgraceful for a woman to speak in church. ⁷ 

1 Korintus 15:37

15:37 And what you sow is not the body that is to be, but a bare seed ⁸  – perhaps of wheat or something else.

1 Korintus 15:39

15:39 All flesh is not the same: People have one flesh, animals have another, birds and fish another. ⁹ 

1 Korintus 16:2

16:2 On the first day of the week, each of you should set aside some income ¹⁰  and save ¹¹  it to the extent that God has blessed you, ¹²  so that a collection will not have to be made ¹³  when I come.

[2:13]  ¹ tn Or “combining spiritual things with spiritual words” (i.e., words the Spirit gives, as just described).

[3:5]  ² tn Grk “and to each as the Lord gave.”

[6:19]  ³ tn Grk “the ‘in you’ Holy Spirit.” The position of the prepositional phrase ἐν ὑμῖν (en Jumin, “in you”) between the article and the adjective effectively places the prepositional phrase in first attributive position. Such constructions are generally translated into English as relative clauses.

[7:21]  ⁴ tn Traditionally, “servant” (KJV), though almost all modern translations render the word as “slave” here.

[9:19]  ⁵ tn Or “more converts.” The word “people” is not in the Greek text, but is implied. It has been supplied in the translation to clarify the meaning.

[10:8]  ⁶ sn This incident is recorded in Num 25:1-9.

[14:35]  ⁷ tc Some scholars have argued that vv. 34-35 should be excised from the text (principally G. D. Fee, First Corinthians [NICNT], 697-710; P. B. Payne, “Fuldensis, Sigla for Variants in Vaticanus, and 1 Cor 14.34-5,” NTS 41 [1995]: 240-262). This is because the Western witnesses (D F G ar b vg^ms Ambst) have these verses after v. 40, while the rest of the tradition retains them here. There are no mss that omit the verses. Why, then, would some scholars wish to excise the verses? Because they believe that this best explains how they could end up in two different locations, that is to say, that the verses got into the text by way of a very early gloss added in the margin. Most scribes put the gloss after v. 33; others, not knowing where they should go, put them at the end of the chapter. Fee points out that “Those who wish to maintain the authenticity of these verses must at least offer an adequate answer as to how this arrangement came into existence if Paul wrote them originally as our vv. 34-35” (First Corinthians [NICNT], 700). In a footnote he adds, “The point is that if it were already in the text after v. 33, there is no reason for a copyist to make such a radical transposition.” Although it is not our intention to interact with proponents of the shorter text in any detail here, a couple of points ought to be made. (1) Since these verses occur in all witnesses to 1 Corinthians, to argue that they are not original means that they must have crept into the text at the earliest stage of transmission. How early? Earlier than when the pericope adulterae (John 7:53-8:11) made its way into the text (late 2nd, early 3rd century?), earlier than the longer ending of Mark (16:9-20) was produced (early 2nd century?), and earlier than even “in Ephesus” was added to Eph 1:1 (upon reception of the letter by the first church to which it came, the church at Ephesus) – because in these other, similar places, the earliest witnesses do not add the words. This text thus stands as remarkable, unique. Indeed, since all the witnesses have the words, the evidence points to them as having been inserted into the original document. Who would have done such a thing? And, further, why would scribes have regarded it as original since it was obviously added in the margin? This leads to our second point. (2) Following a suggestion made by E. E. Ellis (“The Silenced Wives of Corinth (I Cor. 14:34-5),” New Testament Textual Criticism: Its Significance for Exegesis, 213-20 [the suggestion comes at the end of the article, almost as an afterthought]), it is likely that Paul himself added the words in the margin. Since it was so much material to add, Paul could have squelched any suspicions by indicating that the words were his (e.g., by adding his name or some other means [cf. 2 Thess 3:17]). This way no scribe would think that the material was inauthentic. (Incidentally, this is unlike the textual problem at Rom 5:1, for there only one letter was at stake; hence, scribes would easily have thought that the “text” reading was original. And Paul would hardly be expected to add his signature for one letter.) (3) What then is to account for the uniform Western tradition of having the verses at the end of the chapter? Our conjecture (and that is all it is) is that the scribe of the Western Vorlage could no longer read where the verses were to be added (any marginal arrows or other directional device could have been smudged), but, recognizing that this was part of the original text, felt compelled to put it somewhere. The least offensive place would have been at the end of the material on church conduct (end of chapter 14), before the instructions about the resurrection began. Although there were no chapter divisions in the earliest period of copying, scribes could still detect thought breaks (note the usage in the earliest papyri). (4) The very location of the verses in the Western tradition argues strongly that Paul both authored vv. 34-35 and that they were originally part of the margin of the text. Otherwise, one has a difficulty explaining why no scribe seemed to have hinted that these verses might be inauthentic (the scribal sigla of codex B, as noticed by Payne, can be interpreted otherwise than as an indication of inauthenticity [cf. J. E. Miller, “Some Observations on the Text-Critical Function of the Umlauts in Vaticanus, with Special Attention to 1 Corinthians 14.34-35,” JSNT 26 [2003]: 217-36.). There are apparently no mss that have an asterisk or obelisk in the margin. Yet in other places in the NT where scribes doubted the authenticity of the clauses before them, they often noted their protest with an asterisk or obelisk. We are thus compelled to regard the words as original, and as belonging where they are in the text above.

[15:37]  ⁸ tn Grk “and what you sow, you do not sow the body that will be, but a bare seed.”

[15:39]  ⁹ tn Grk “all flesh is not the same flesh, but there is one (flesh) of people, but another flesh of animals and another flesh of birds and another of fish.”

[16:2]  ¹⁰ tn Grk “set aside, storing whatever he has been blessed with.”

[16:2]  ¹¹ tn Grk “set aside, storing.” The participle θησαυρίζων (qhsaurizwn) indicates the purpose or result of setting aside the extra income.

[16:2]  ¹² tn “To the extent that God has blessed you” translates an awkward expression, “whatever has been prospered [to you].” This verb has been translated as an active with “God” as subject, taking it as a divine passive.

[16:2]  ¹³ tn Grk “so that collections will not be taking place.”