1 Korintus 10:5

10:5 But God was not pleased with most of them, for they were cut down in the wilderness.

1 Korintus 11:12

11:12 For just as woman came from man, so man comes through woman. But all things come from God.

1 Korintus 11:14

11:14 Does not nature ¹  itself teach you that if a man has long hair, it is a disgrace for him,

1 Korintus 11:19

11:19 For there must in fact be divisions among you, so that those of you who are approved may be evident. ² 

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 14:17

14:17 For you are certainly giving thanks well, but the other person is not strengthened.

1 Korintus 14:39

14:39 So then, brothers and sisters, ³  be eager to prophesy, and do not forbid anyone from speaking in tongues. ⁴ 

1 Korintus 15:51

15:51 Listen, ⁵  I will tell you a mystery: We will not all sleep, ⁶  but we will all be changed –

1 Korintus 16:17

16:17 I was glad about the arrival of Stephanus, Fortunatus, and Achaicus because they have supplied the fellowship with you that I lacked. ⁷ 

[11:14]  ¹ sn Paul does not mean nature in the sense of “the natural world” or “Mother Nature.” It denotes “the way things are” because of God’s design.

[11:19]  ² tn Grk “those approved may be evident among you.”

[14:39]  ³ tc ‡ μου (mou, “my”) is found after ἀδελφοί (adelfoi) in a number of significant witnesses (א A B* D¹ 048 326 1175 2464 al), but lacking in most other witnesses (Ì⁴⁶ B² D* F G Ψ 0243 33 1739 1881 Ï lat). Every other time Paul says “So then, brothers (and sisters)” he adds “my” (ὥστε, ἀδελφοί μου; {wste, adelfoi mou). There is no good reason why scribes would intentionally omit “my” here but not elsewhere. Thus, the longer reading is in conformity with Paul’s general style and as such seems to be scribally motivated. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[14:39]  tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[14:39]  ⁴ tn Grk “speaking in tongues.” The words “anyone from” are supplied for the sake of clarity.

[15:51]  ⁵ tn Grk “Behold.”

[15:51]  ⁶ tc The manuscripts are grouped into four basic readings here: (1) א C 0243* 33 1739 have “we all will sleep, but we will not all be changed” (πάντες κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα); (2) Ì⁴⁶ A^c (F G) have “we will not all sleep, but we will not all be changed” (πάντες οὐ κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα); (3) D* lat Tert Ambst Spec read “we will all rise, but we will not all be changed.” (4) The wording πάντες οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα (“we will not all sleep, but we will all be changed”) is found in B D² Ψ 075 0243^c 1881 Ï sy co. How shall we interpret such data? In light of the fact that Paul and his generation did in fact die, early scribes may have felt some embarrassment over the bald statement, “We will not all sleep” (πάντες οὐ κοιμηθησόμεθα). This could account for the first variant. Although the second variant could be viewed as a conflation of (1) and (4) (so TCGNT 502; G. D. Fee, First Corinthians [NICNT], 796), it could also have arisen consciously, to guard against the notion that all whom Paul was addressing should regard themselves as true believers. The third variant, prominent in the Western witnesses, may have arisen to counter those who would deny the final resurrection (so TCGNT 502). In any event, since the fourth reading has the best credentials externally and best explains the rise of the others it should be adopted as the authentic wording here.

[15:51]  tn See the note on the word “asleep” in 15:6.

[16:17]  ⁷ tn Or “they have made up for your absence” (BDAG 70 s.v. ἀναπληρόω 3).