1tn Grk ignorant.
2tn Grk brothers. See note on the phrase brothers and sisters in 1:10.
3tc A number of witnesses, some of them important, have the passive ejbaptivsqhsan (ebaptisqhsan, were baptized) instead of the middle ejbaptivsanto (ebaptisanto, baptized [themselves]) in v. 2 (so Í A C D F G Y 33 al latt). However, the middle is not without its representation (Ì46c B 1739 1881 Ï Or; the original hand of Ì46 read the imperfect middle ejbaptivzonto [ebaptizonto]). The passive looks like a motivated reading in that it is clearer and conforms to typical Pauline usage (his thirteen instances of the verb are all either active or passive). B. M. Metzger, in representing a minority opinion of the UBS Committee, suggests that the middle would have been appropriate for Jewish baptism in which the convert baptizes himself (TCGNT 493). But this assumes that the middle is a direct middle, a rare occurrence in the NT (and never elsewhere with this verb). Further, it is not really baptism that is in view in v. 2, but passing through the Red Sea (thus, a metaphorical use). Although the present editors agree with the minoritys resultant reading, it is better to take the middle as causative/permissive and the scribes as changing it to a passive for claritys sake. Translational differences are minimal, though some exegetical implications are involved (see ExSyn 427).
4tn The term play may refer to idolatrous, sexual play here, although that is determined by the context rather than the meaning of the word itself (cf. BDAG 750 s.v. paivzw).
sn A quotation from Exod 32:6.
5sn This incident is recorded in Num 25:1-9.
6tc Cristovn (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 (Y latt sy co). On the other hand, some of the important Alexandrian witnesses have kuvrion (kurion, Lord; Í B C P 33 104 1175 al). A few mss (A 81 pc) have qeovn (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 Pauls 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.
7sn This incident is recorded in Num 21:5-9.
8tn Grk by the destroyer. BDAG 703 s.v. ojloqreuth'" mentions the corresponding OT references and notes, the one meant is the destroying angel as the one who carries out the divine sentence of punishment, or perh. Satan.
sn This incident is recorded in Num 16:41-50.
9tn Grk except a human one or except one common to humanity.
10tn Grk God is faithful who. The relative pronoun was changed to a personal pronoun in the translation for clarity.
11tn The words to bear are not in the Greek text, but are implied. They have been supplied in the translation to clarify the meaning.
12tn Grk Israel according to (the) flesh.
13tn Grk what they sacrifice; the referent (the pagans) is clear from the context and has been specified in the translation for clarity.
14tn The question in Greek expects a negative answer (We are not stronger than he is, are we?).
15sn 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.
16tn 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 .
17sn A quotation from Ps 24:1; an allusion to Ps 50:12; 89:11.
18tc The Byzantine texttype and a few other witnesses (Hc Y Ï) essentially duplicate v. 26 at the end of this verse (with gavr [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 (Í 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.
19tn Grk about that for which; the referent (the food) has been specified in the translation for clarity.
20tn 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.