1 Corinthians 3:7
3:7 So neither the one who plants counts for anything, 1 nor the one who waters, but God who causes the growth.
1 Corinthians 3:14
3:14 If what someone has built survives, he will receive a reward.
1 Corinthians 3:19
3:19 For the wisdom of this age is foolishness with God. As it is written, “He catches the wise in their craftiness.” 2
1 Corinthians 7:8
7:8 To the unmarried and widows I say that it is best for them to remain as I am.
1 Corinthians 7:19
7:19 Circumcision is nothing and uncircumcision is nothing. Instead, keeping God’s commandments is what counts.
1 Corinthians 7:26
7:26 Because of the impending crisis I think it best for you to remain as you are.
1 Corinthians 9:14
9:14 In the same way the Lord commanded those who proclaim the gospel to receive their living by the gospel.
1 Corinthians 10:9
10:9 And let us not put Christ 3 to the test, as some of them did, and were destroyed by snakes. 4
1 Corinthians 10:12
10:12 So let the one who thinks he is standing be careful that he does not fall.
1 Corinthians 10:22
10:22 Or are we trying to provoke the Lord to jealousy? Are we really stronger than he is? 5
1 Corinthians 11:19
11:19 For there must in fact be divisions among you, so that those of you who are approved may be evident. 6
1 Corinthians 13:7
13:7 It bears all things, believes all things, hopes all things, endures all things.
1 Corinthians 14:10-11
14:10 There are probably many kinds of languages in the world, and none is without meaning.
14:11 If then I do not know the meaning of a language, I will be a foreigner to the speaker and the speaker a foreigner to me.
1 Corinthians 14:36
14:36 Did the word of God begin with you, 7 or did it come to you alone?
1 Corinthians 15:21
15:21 For since death came through a man, 8 the resurrection of the dead also came through a man. 9
1 Corinthians 16:13
Final Challenge and Blessing
16:13 Stay alert, stand firm in the faith, show courage, be strong.
1 tn Grk “is anything.”
2 sn A quotation from Job 5:13.
3 tc Χριστόν (Criston, “Christ”) is attested in the majority of mss, including many important witnesses of the Alexandrian (Ì46 1739 1881) and Western (D F G) texttypes, and other mss and versions (Ψ latt sy co). On the other hand, some of the important Alexandrian witnesses have κύριον (kurion, “Lord”; א B C P 33 104 1175 al). A few mss (A 81 pc) have θεόν (qeon, “God”). The nomina sacra for these readings are quite similar (cMn, kMn, and qMn respectively), so one might be able to account for the different readings by way of confusion. On closer examination, the variants appear to be intentional changes. Alexandrian scribes replaced the highly specific term “Christ” with the less specific terms “Lord” and “God” because in the context it seems to be anachronistic to speak of the exodus generation putting Christ to the test. If the original had been “Lord,” it seems unlikely that a scribe would have willingly created a difficulty by substituting the more specific “Christ.” Moreover, even if not motivated by a tendency to overcorrect, a scribe might be likely to assimilate the word “Christ” to “Lord” in conformity with Deut 6:16 or other passages. The evidence from the early church regarding the reading of this verse is rather compelling in favor of “Christ.” Marcion, a second-century, anti-Jewish heretic, would naturally have opposed any reference to Christ in historical involvement with Israel, because he thought of the Creator God of the OT as inherently evil. In spite of this strong prejudice, though, {Marcion} read a text with “Christ.” Other early church writers attest to the presence of the word “Christ,” including {Clement of Alexandria} and Origen. What is more, the synod of Antioch in a.d. 268 used the reading “Christ” as evidence of the preexistence of Christ when it condemned Paul of Samosata. (See G. Zuntz, The Text of the Epistles, 126-27; TCGNT 494; C. D. Osburn, “The Text of 1 Corinthians 10:9,” New Testament Textual Criticism: Its Significance for Exegesis, 201-11; contra A. Robertson and A. Plummer, First Corinthians [ICC], 205-6.) Since “Christ” is the more difficult reading on all accounts, it is almost certainly original. In addition, “Christ” is consistent with Paul’s style in this passage (cf. 10:4, a text in which {Marcion} also reads “Christ”). This text is also christologically significant, since the reading “Christ” makes an explicit claim to the preexistence of Christ. (The textual critic faces a similar dilemma in Jude 5. In a similar exodus context, some of the more important Alexandrian mss [A B 33 81 pc] and the Vulgate read “Jesus” in place of “Lord.” Two of those mss [A 81] are the same mss that have “Christ” instead of “God” in 1 Cor 10:9. See the tc notes on Jude 5 for more information.) In sum, “Christ” has all the earmarks of authenticity here and should be considered the original reading.
4 sn This incident is recorded in Num 21:5-9.
5 tn The question in Greek expects a negative answer (“We are not stronger than he is, are we?”).
6 tn Grk “those approved may be evident among you.”
7 tn Grk “Did the word of God go out from you.”
8 tn Or “through a human being” (a reference to Adam).
9 tn Or “through a human being” (a reference to Jesus Christ).