1 Korintus 6:5

6:5 I say this to your shame! Is there no one among you wise enough to settle disputes between fellow Christians? ¹ 

1 Korintus 7:14

7:14 For the unbelieving husband is sanctified because of the wife, and the unbelieving wife because of her husband. ²  Otherwise your children are unclean, but now they are holy.

1 Korintus 8:10

8:10 For if someone weak sees you who possess knowledge dining in an idol’s temple, will not his conscience be “strengthened” ³  to eat food offered to idols?

1 Korintus 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) ⁴  to gain those under the law.

1 Korintus 10:1

Learning from Israel’s Failures

10:1 For I do not want you to be unaware, ⁵  brothers and sisters, ⁶  that our fathers were all under the cloud and all passed through the sea,

1 Korintus 13:3

13:3 If I give away everything I own, and if I give over my body in order to boast, ⁷  but do not have love, I receive no benefit.

1 Korintus 15:15

15:15 Also, we are found to be false witnesses about God, because we have testified against God that he raised Christ from the dead, when in reality he did not raise him, if indeed the dead are not raised.

1 Korintus 15:29

15:29 Otherwise, what will those do who are baptized for the dead? ⁸  If the dead are not raised at all, then why are they baptized for them?

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

[7:14]  ² tc Grk “the brother.” Later witnesses (א² D² Ï) have ἀνδρί (andri, “husband”) here, apparently in conscious emulation of the earlier mention of ἀνήρ (ajnhr) in the verse. However, the earliest and best witnesses (Ì⁴⁶ א* A B C D* F G P Ψ 33 1739 al co) are decisively in favor of ἀδελφῷ (adelfw, “brother”), a word that because of the close association with “wife” here may have seemed inappropriate to many scribes. It is also for reasons of English style that “her husband” is used in the translation.

[8:10]  ³ tn Or “built up”; This is the same word used in v. 1b. It is used ironically here: The weak person is “built up” to commit what he regards as sin.

[9:20]  ⁴ 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.

[10:1]  ⁵ tn Grk “ignorant.”

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

[13:3]  ⁷ 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.

[15:29]  ⁸ sn Many suggestions have been offered for the puzzling expression baptized for the dead. There are up to 200 different explanations for the passage; a summary is given by K. C. Thompson, “I Corinthians 15,29 and Baptism for the Dead,” Studia Evangelica 2.1 (TU 87), 647-59. The most likely interpretation is that some Corinthians had undergone baptism to bear witness to the faith of fellow believers who had died without experiencing that rite themselves. Paul’s reference to the practice here is neither a recommendation nor a condemnation. He simply uses it as evidence from the lives of the Corinthians themselves to bolster his larger argument, begun in 15:12, that resurrection from the dead is a present reality in Christ and a future reality for them. Whatever they may have proclaimed, the Corinthians’ actions demonstrated that they had hope for a bodily resurrection.