1 Korintus 2:4

2:4 My conversation and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit and of power,

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. ¹ 

1 Korintus 7:37

7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep his own virgin, does well.

1 Korintus 8:12

8:12 If you sin against your brothers or sisters ²  in this way and wound their weak conscience, you sin against Christ.

1 Korintus 9:9

9:9 For it is written in the law of Moses, “Do not muzzle an ox while it is treading out the grain.” ³  God is not concerned here about oxen, is he?

1 Korintus 9:27

9:27 Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified.

1 Korintus 10:17

10:17 Because there is one bread, we who are many are one body, for we all share the one bread.

1 Korintus 10:20

10:20 No, I mean that what the pagans sacrifice ⁴  is to demons and not to God. I do not want you to be partners with demons.

1 Korintus 11:2

Women’s Head Coverings

11:2 I praise you ⁵  because you remember me in everything and maintain the traditions just as I passed them on to you.

[3:5]  ¹ tn Grk “and to each as the Lord gave.”

[8:12]  ² tn See note on the phrase “brothers and sisters” in 1:10.

[9:9]  ³ sn A quotation from Deut 25:4.

[10:20]  ⁴ tn Grk “what they sacrifice”; the referent (the pagans) is clear from the context and has been specified in the translation for clarity.

[11:2]  ⁵ tc The Western and Byzantine texts, as well as one or two Alexandrian mss (D F G Ψ 33 Ï latt sy), combine in reading ἀδελφοί (adelfoi, “brothers”) here, while the Alexandrian witnesses (Ì⁴⁶ א A B C P 81 630 1175 1739 1881 2464 co) largely lack the address. The addition of ἀδελφοί is apparently a motivated reading, however, for scribes would have naturally wanted to add it to ἐπαινῶ δὲ ὑμᾶς (epainw de Juma", “now I praise you”), especially as this begins a new section. On the other hand, it is difficult to explain how the shorter reading could have arisen from the longer one. Thus, on both internal and external grounds, the shorter reading is strongly preferred.