1 Korintus 6:3-4

6:3 Do you not know that we will judge angels? Why not ordinary matters! 6:4 So if you have ordinary lawsuits, do you appoint as judges those who have no standing in the church? ¹ 

1 Korintus 6:6

6:6 Instead, does a Christian sue a Christian, ²  and do this before unbelievers?

1 Korintus 10:32

10:32 Do not give offense to Jews or Greeks or to the church of God,

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 11:19

11:19 For there must in fact be divisions among you, so that those of you who are approved may be evident. ³ 

1 Korintus 14:39

14:39 So then, brothers and sisters, ⁴  be eager to prophesy, and do not forbid anyone from speaking in tongues. ⁵ 

1 Korintus 15:49

15:49 And just as we have borne the image of the man of dust, let us also bear ⁶  the image of the man of heaven.

1 Korintus 16:20

16:20 All the brothers and sisters ⁷  send greetings. Greet one another with a holy kiss.

[6:4]  ¹ tn Or “if you have ordinary lawsuits, appoint as judges those who have no standing in the church!” This alternative reading (cf. KJV, NIV) takes the Greek verb καθίζετε (kaqizete) as an ironic imperative instead of a question. This verb comes, however, at the end of the sentence. It is not impossible that Paul meant for it to be understood this way, but its placement in the sentence does not make this probable.

[6:6]  ² tn Grk “does a brother sue a brother,” but see the note on the word “Christian” in 5:11.

[11:19]  ³ tn Grk “those approved may be evident among you.”

[14:39]  ⁴ 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]  ⁵ tn Grk “speaking in tongues.” The words “anyone from” are supplied for the sake of clarity.

[15:49]  ⁶ tc ‡ A few significant witnesses have the future indicative φορέσομεν (foresomen, “we will bear”; B I 6 630 1881 al sa) instead of the aorist subjunctive φορέσωμεν (foreswmen, “let us bear”; Ì⁴⁶ א A C D F G Ψ 075 0243 33 1739 Ï latt bo). If the original reading is the future tense, then “we will bear” would be a guarantee that believers would be like Jesus (and unlike Adam) in the resurrection. If the aorist subjunctive is original, then “let us bear” would be a command to show forth the image of Jesus, i.e., to live as citizens of the kingdom that believers will one day inherit. The future indicative is not widespread geographically. At the same time, it fits the context well: Not only are there indicatives in this section (especially vv. 42-49), but the conjunction καί (kai) introducing the comparative καθώς (kaqws) seems best to connect to the preceding by furthering the same argument (what is, not what ought to be). For this reason, though, the future indicative could be a reading thus motivated by an early scribe. In light of the extremely weighty evidence for the aorist subjunctive, it is probably best to regard the aorist subjunctive as original. This connects well with v. 50, for there Paul makes a pronouncement that seems to presuppose some sort of exhortation. G. D. Fee (First Corinthians [NICNT], 795) argues for the originality of the subjunctive, stating that “it is nearly impossible to account for anyone’s having changed a clearly understandable future to the hortatory subjunctive so early and so often that it made its way into every textual history as the predominant reading.” The subjunctive makes a great deal of sense in view of the occasion of 1 Corinthians. Paul wrote to combat an over-realized eschatology in which some of the Corinthians evidently believed they were experiencing all the benefits of the resurrection body in the present, and thus that their behavior did not matter. If the subjunctive is the correct reading, it seems Paul makes two points: (1) that the resurrection is a bodily one, as distinct from an out-of-body experience, and (2) that one’s behavior in the interim does make a difference (see 15:32-34, 58).

[16:20]  ⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.