1 Korintus 4:11

4:11 To the present hour we are hungry and thirsty, poorly clothed, brutally treated, and without a roof over our heads.

1 Korintus 6:6

6:6 Instead, does a Christian sue a Christian, ¹  and do this before unbelievers?

1 Korintus 9:14

9:14 In the same way the Lord commanded those who proclaim the gospel to receive their living by the gospel.

1 Korintus 10:2

10:2 and all were baptized ²  into Moses in the cloud and in the sea,

1 Korintus 10:6

10:6 These things happened as examples for us, so that we will not crave evil things as they did.

1 Korintus 12:18

12:18 But as a matter of fact, God has placed each of the members in the body just as he decided.

1 Korintus 12:29

12:29 Not all are apostles, are they? Not all are prophets, are they? Not all are teachers, are they? Not all perform miracles, do they?

1 Korintus 14:13

14:13 So then, one who speaks in a tongue should pray that he may interpret.

1 Korintus 15:38

15:38 But God gives it a body just as he planned, and to each of the seeds a body of its own.

[6:6]  ¹ tn Grk “does a brother sue a brother,” but see the note on the word “Christian” in 5:11.

[10:2]  ² tc ‡ A number of witnesses, some of them important, have the passive ἐβαπτίσθησαν (ebaptisqhsan, “were baptized”) instead of the middle ἐβαπτίσαντο (ebaptisanto, “baptized [themselves]”) in v. 2 (so א A C D F G Ψ 33 al latt). However, the middle is not without its representation (Ì^46c B 1739 1881 Ï Or; the original hand of Ì⁴⁶ read the imperfect middle ἐβαπτίζοντο [ebaptizonto]). The passive looks like a motivated reading in that it is clearer and conforms to typical Pauline usage (his thirteen instances of the verb are all either active or passive). B. M. Metzger, in representing a minority opinion of the UBS Committee, suggests that the middle would have been appropriate for Jewish baptism in which the convert baptizes himself (TCGNT 493). But this assumes that the middle is a direct middle, a rare occurrence in the NT (and never elsewhere with this verb). Further, it is not really baptism that is in view in v. 2, but passing through the Red Sea (thus, a metaphorical use). Although the present editors agree with the minority’s resultant reading, it is better to take the middle as causative/permissive and the scribes as changing it to a passive for clarity’s sake. Translational differences are minimal, though some exegetical implications are involved (see ExSyn 427).