¹ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

² tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.

³ tn Grk “For one judges day from day, and one judges all days.”

⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵ tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

⁶ tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

⁷ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

⁸ sn A quotation from Isa 45:23.

⁹ tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881 pc) but are found in א A C D Ψ 0209 33 Ï lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA²⁷ places the words in brackets, indicating doubt as to their authenticity.

tn Or “each of us is accountable to God.”

¹⁰ tn Grk “brother.”

¹¹ tn Grk “brother.”

¹² tn Grk “on account of food.”

¹³ tn Grk “according to love.”

¹⁴ tn Grk “do not let your good.”

¹⁵ tn Grk “by men”; but ἄνθρωπος (anqrwpo") is generic here (“people”) since the contrast in context is between God and humanity.

¹⁶ sn Here clean refers to food being ceremonially clean.

¹⁷ tc A large number of mss, some of them quite important (Ì^46vid א² B D F G Ψ 0209 33 1881 Ï lat sa), read “or to be offended or to be made weak” after “to stumble.” The shorter reading “to stumble” is found only in Alexandrian mss (א* A C 048 81 945 1506 1739 pc bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11-13. The shorter reading is therefore preferred.

¹⁸ tc ‡ Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν ({hn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 Ï lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

¹⁹ tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.

²⁰ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

²¹ sn A quotation from Ps 69:9.

²² tn Grk “grant you to think the same among one another.”

²³ tn Grk “of the circumcision”; that is, the Jews.

²⁴ tn Or “to the patriarchs.”

²⁵ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

²⁶ sn A quotation from Ps 18:49.

²⁷ sn A quotation from Deut 32:43.

²⁸ sn A quotation from Ps 117:1.

²⁹ sn A quotation from Isa 11:10.

³⁰ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

³¹ sn “We all have knowledge.” Here and in v. 4 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12-13; 7:1; 10:23). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

³² tn Grk “this one.”

³³ tn Grk “him”; in the translation the most likely referent (God) has been specified for clarity.

³⁴ sn “An idol in this world is nothing” and “There is no God but one.” Here and in v. 1 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12-13; 7:1; 10:23). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

³⁵ tn Grk “through whom [are] all things and we [are] through him.”

³⁶ tn Or “built up”; This is the same word used in v. 1b. It is used ironically here: The weak person is “built up” to commit what he regards as sin.

³⁷ tn Grk “the one who is weak…the brother for whom Christ died,” but see note on the word “Christian” in 5:11.

³⁸ tn This may be an indirect middle, “destroys himself.”

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

⁴⁰ tn Grk “my brother.” Both “my brother or sister” earlier in the verse and “one of them” here translate the same Greek phrase. Since the same expression occurs in the previous line, a pronoun phrase is substituted here to suit English style, which is less tolerant of such repetition.

⁴¹ tn Grk “Israel according to (the) flesh.”

⁴² tn Grk “what they sacrifice”; the referent (the pagans) is clear from the context and has been specified in the translation for clarity.

⁴³ tn The question in Greek expects a negative answer (“We are not stronger than he is, are we?”).

⁴⁴ sn “Everything is lawful.” Here again Paul cites certain slogans the Corinthians used to justify their behavior (cf. 6:12-13; 7:1; 8:1, 4). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

⁴⁵ tn Grk “builds up.” The object “others” is not expressed but is implied, as v. 24 shows. Paul picks up a theme he introduced at the start of this section of the letter (8:1).

⁴⁶ sn A quotation from Ps 24:1; an allusion to Ps 50:12; 89:11.

⁴⁷ tc The Byzantine texttype and a few other witnesses (H^c Ψ Ï) essentially duplicate v. 26 at the end of this verse (with γάρ [gar, “for”] in second instead of third position), which itself is a quotation from Ps 24:1 (23:1 LXX). Not only is there a vast number of early, important, and diverse witnesses that lack this extra material (א A B C* D F G H* P 33 81 365 630 1175 1739 1881 2464 latt co), but the quotation seems out of place at this point in the discourse for Paul is here discussing reasons not to partake of food that has been sacrificed to idols. Perhaps scribes felt that since food is from the Lord, to eat meat sacrificed to idols contradicts that belief. Either way, the better witnesses lack the clause which, had it been authentic to v. 28, would have not occasioned such a widespread excision. The evidence is thus compelling for the shorter reading.

⁴⁸ tn Grk “about that for which”; the referent (the food) has been specified in the translation for clarity.

⁴⁹ tn Although the Greek word translated “benefit” occurs only once in this verse, the Greek article occurs twice. This indicates an implied repetition of the term, which has been included twice in the translation for the sake of clarity and English style.