1 Corinthians 1:4

Thanksgiving

1:4 I always thank my God for you because of the grace of God that was given to you in Christ Jesus.

1 Corinthians 1:11

1:11 For members of Chloe’s household have made it clear to me, my brothers and sisters, ¹  that there are quarrels ²  among you.

1 Corinthians 7:40

7:40 But in my opinion, she will be happier if she remains as she is – and I think that I too have the Spirit of God!

1 Corinthians 9:1-2

The Rights of an Apostle

9:1 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? 9:2 If I am not an apostle to others, at least I am to you, for you are the confirming sign ³  of my apostleship in the Lord.

1 Corinthians 10:29

10:29 I do not mean yours but the other person’s. For why is my freedom being judged by another’s conscience?

1 Corinthians 11:24

11:24 and after he had given thanks he broke it and said, “This is my body, which is for you. Do this in remembrance of me.”

1 Corinthians 13:3

13:3 If I give away everything I own, and if I give over my body in order to boast, ⁴  but do not have love, I receive no benefit.

1 Corinthians 16:6

16:6 and perhaps I will stay with you, or even spend the winter, so that you can send me on my journey, wherever I go.

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

² tn Or “rivalries, disputes.”

³ tn Grk “the seal.”

⁴ tc The reading καυχήσωμαι (kauchswmai, “I might boast”) is well supported by Ì⁴⁶ א A B 048 33 1739* pc co Hier^mss. The competing reading, καυθήσομαι (kauqhsomai, “I will burn”), is found in C D F G L 81 1175 1881* al latt and a host of patristic writers. From this reading other variants were obviously derived: καυθήσωμαι (kauqhswmai), a future subjunctive (“I might burn”) read by the Byzantine text and a few others (Ψ 1739^c 1881^c Ï); and καυθῇ (kauqh, “it might be burned”) read by 1505 pc. On an external level, the Alexandrian reading is obviously superior, though the Western and Byzantine readings need to be accounted for. (The following discussion is derived largely from TCGNT 497-98). Internally, καυχήσωμαι is superior for the following reasons: (1) Once the Church started suffering persecution and martyrdom by fire, the v.l. naturally arose. Once there, it is difficult to see why any scribe would intentionally change it to καυχήσωμαι. (2) Involving as it does the change of just two letters (χ to θ [c to q], ω to ο [w to o]), this reading could be accomplished without much fanfare. Yet, it appears cumbersome in the context, both because of the passive voice and especially the retention of the first person (“If I give up my body that I may be burned”). A more logical word would have been the third person passive, καυθῇ, as read in 1505 (“If I give up my body that it may be burned”). (3) Although the connection between giving up one’s body and boasting is ambiguous, this very ambiguity has all the earmarks of being from Paul. It may have the force of giving up one’s body into slavery. In any event, it looks to be the harder reading. Incidentally, the Byzantine reading is impossible because the future subjunctive did not occur in Koine Greek. As the reading of the majority of Byzantine minuscules, its roots are clearly post-Koine and as such is a “grammatical monstrosity that cannot be attributed to Paul” (TCGNT 498). Cf. also the notes in BDF §28; MHT 2:219.