1 Korintus 2:14

2:14 The unbeliever ¹  does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned.

1 Korintus 4:7

4:7 For who concedes you any superiority? What do you have that you did not receive? And if you received it, why do you boast as though you did not?

1 Korintus 5:11

5:11 But now I am writing to you not to associate with anyone who calls himself a Christian ²  who is sexually immoral, or greedy, or an idolater, or verbally abusive, ³  or a drunkard, or a swindler. Do not even eat with such a person.

1 Korintus 7:5

7:5 Do not deprive each other, except by mutual agreement for a specified time, so that you may devote yourselves to prayer. ⁴  Then resume your relationship, ⁵  so that Satan may not tempt you because of your lack of self-control.

1 Korintus 8:6

8:6 yet for us there is one God, the Father, from whom are all things and for whom we live, and one Lord, Jesus Christ, through whom are all things and through whom we live. ⁶ 

1 Korintus 9:15

9:15 But I have not used any of these rights. And I am not writing these things so that something will be done for me. ⁷  In fact, it would be better for me to die than – no one will deprive me of my reason for boasting! ⁸ 

1 Korintus 14:22

14:22 So then, tongues are a sign not for believers but for unbelievers. Prophecy, however, is not for unbelievers but for believers.

[2:14]  ¹ tn Grk “natural person.” Cf. BDAG 1100 s.v. ψυχικός a, “an unspiritual pers., one who merely functions bodily, without being touched by the Spirit of God.”

[5:11]  ² tn Grk “a brother,” but the Greek word “brother” may be used for “brother or sister,” “fellow Christian,” or “fellow member of the church.” Here the term “brother” broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[5:11]  ³ tn Or “a reviler”; BDAG 602 s.v. λοίδορος defines the term as “reviler, abusive person.”

[7:5]  ⁴ tc Most later witnesses (א² Ï sy) add “fasting and” (τῇ νηστείᾳ καί, th nhsteia kai) before “prayer.” But such an addition is motivated by ascetic concerns; further, its lack in Ì^11vid,46 א* A B C D F G P Ψ 33 1739 1881 2464 al latt co argues decisively against its authenticity.

[7:5]  ⁵ tn Grk “and be together again.”

[8:6]  ⁶ tn Grk “through whom [are] all things and we [are] through him.”

[9:15]  ⁷ tn Grk “so that it will happen in this way in my case.”

[9:15]  ⁸ tc The reading ἤ – τὸ καύχημά μου οὐδεὶς κενώσει (h – to kauchma mou oudei" kenwsei, “than – no one will deprive me of my reason for boasting!”) is syntactically abrupt, but fully in keeping with Pauline style. It is supported by Ì⁴⁶ א* B D*^,c 33 1739 1881 as well as early patristic authors. Most witnesses, especially the later ones (א² C D² Ψ Ï lat), have a significantly smoother reading than this: ἢ τὸ καύχημά μου ἵνα τις κενώσῃ (or κενώσει); h to kauchma mou {ina ti" kenwsh (or kenwsei), “than that anyone should deprive me of my boasting.” The simple replacement of οὐδείς with ἵνα essentially accomplishes the smoothing out of the text, and as such the ἵνα reading is suspect. Not only is the harder reading in keeping with Pauline style, but it is also found in the earlier and better witnesses.

[9:15]  sn Paul breaks off his thought at mid-sentence (indicated by the dash in the translation) and it is somewhat difficult to determine his reason for boasting. Most likely Paul would rather die than be deprived of the boast that he had offered the gospel free of charge even though as an apostle he had the right to such support (9:14). Did he say this as a way of criticizing his opponents? Perhaps only indirectly. His focus has more to do with not hindering the gospel than what his opponents were doing (9:12).