KJV: For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.
YLT: For Christ did not send me to baptize, but -- to proclaim good news; not in wisdom of discourse, that the cross of the Christ may not be made of none effect;
Darby: For Christ has not sent me to baptise, but to preach glad tidings; not in wisdom of word, that the cross of the Christ may not be made vain.
ASV: For Christ sent me not to baptize, but to preach the gospel: not in wisdom of words, lest the cross of Christ should be made void.
ἀπέστειλέν | sent |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀποστέλλω Sense: to order (one) to go to a place appointed. |
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με | me |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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Χριστὸς | Christ |
Parse: Noun, Nominative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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βαπτίζειν | to baptize |
Parse: Verb, Present Infinitive Active Root: βαπτίζω Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk). |
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εὐαγγελίζεσθαι | to preach the gospel |
Parse: Verb, Present Infinitive Middle Root: εὐαγγελίζω Sense: to bring good news, to announce glad tidings. |
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σοφίᾳ | wisdom |
Parse: Noun, Dative Feminine Singular Root: σοφία Sense: wisdom, broad and full of intelligence; used of the knowledge of very diverse matters. |
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λόγου | of discourse |
Parse: Noun, Genitive Masculine Singular Root: λόγος Sense: of speech. |
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ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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κενωθῇ | be emptied of power |
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: κενόω Sense: to empty, make empty. |
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σταυρὸς | cross |
Parse: Noun, Nominative Masculine Singular Root: σταυρός Sense: an upright stake, esp. |
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τοῦ | of the |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Χριστοῦ | Christ |
Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
Greek Commentary for 1 Corinthians 1:17
The negative ου ou goes not with the infinitive, but with απεστειλεν apesteilen (from αποστελλω αποστολος apostellōαλλα ευαγγελιζεσται apostolos apostle). [source]
(present active infinitive, linear action) like John the Baptist. But to preach the gospel (ευαγγελιον alla euaggelizesthai). This is Paul‘s idea of his mission from Christ, as Christ‘s apostle, to be a gospelizer. This led, of course, to baptism, as a result, but Paul usually had it done by others as Peter at Caesarea ordered the baptism to be done, apparently by the six brethren with him (Acts 10:48). Paul is fond of this late Greek verb from ουκ εν σοπιαι λογου euaggelion and sometimes uses both verb and substantive as in 1 Corinthians 15:1 “the gospel which I gospelized unto you.” Not in wisdom of words Note μη ou not απεστειλεν mē (the subjective negative), construed with ινα μη κενωτηι ο σταυρος του Χριστου apesteilen rather than the infinitive. Not in wisdom of speech (singular). Preaching was Paul‘s forte, but it was not as a pretentious philosopher or professional rhetorician that Paul appeared before the Corinthians (1 Corinthians 2:1-5). Some who followed Apollos may have been guilty of a fancy for external show, though Apollos was not a mere performer and juggler with words. But the Alexandrian method as in Philo did run to dialectic subtleties and luxuriant rhetoric (Lightfoot). Lest the cross of Christ should be made void (ινα μη hina mē kenōthēi ho stauros tou Christou). Negative purpose (κενοω hina mē) with first aorist passive subjunctive, effective aorist, of κενος kenoō old verb from kenos to make empty. In Paul‘s preaching the Cross of Christ is the central theme. Hence Paul did not fall into the snare of too much emphasis on baptism nor into too little on the death of Christ. “This expression shows clearly the stress which St. Paul laid on the death of Christ, not merely as a great moral spectacle, and so the crowning point of a life of self-renunciation, but as in itself the ordained instrument of salvation” (Lightfoot). [source]
This is Paul‘s idea of his mission from Christ, as Christ‘s apostle, to be a gospelizer. This led, of course, to baptism, as a result, but Paul usually had it done by others as Peter at Caesarea ordered the baptism to be done, apparently by the six brethren with him (Acts 10:48). Paul is fond of this late Greek verb from ουκ εν σοπιαι λογου euaggelion and sometimes uses both verb and substantive as in 1 Corinthians 15:1 “the gospel which I gospelized unto you.” [source]
Note μη ou not απεστειλεν mē (the subjective negative), construed with ινα μη κενωτηι ο σταυρος του Χριστου apesteilen rather than the infinitive. Not in wisdom of speech (singular). Preaching was Paul‘s forte, but it was not as a pretentious philosopher or professional rhetorician that Paul appeared before the Corinthians (1 Corinthians 2:1-5). Some who followed Apollos may have been guilty of a fancy for external show, though Apollos was not a mere performer and juggler with words. But the Alexandrian method as in Philo did run to dialectic subtleties and luxuriant rhetoric (Lightfoot). Lest the cross of Christ should be made void (ινα μη hina mē kenōthēi ho stauros tou Christou). Negative purpose (κενοω hina mē) with first aorist passive subjunctive, effective aorist, of κενος kenoō old verb from kenos to make empty. In Paul‘s preaching the Cross of Christ is the central theme. Hence Paul did not fall into the snare of too much emphasis on baptism nor into too little on the death of Christ. “This expression shows clearly the stress which St. Paul laid on the death of Christ, not merely as a great moral spectacle, and so the crowning point of a life of self-renunciation, but as in itself the ordained instrument of salvation” (Lightfoot). [source]
Negative purpose (κενοω hina mē) with first aorist passive subjunctive, effective aorist, of κενος kenoō old verb from kenos to make empty. In Paul‘s preaching the Cross of Christ is the central theme. Hence Paul did not fall into the snare of too much emphasis on baptism nor into too little on the death of Christ. “This expression shows clearly the stress which St. Paul laid on the death of Christ, not merely as a great moral spectacle, and so the crowning point of a life of self-renunciation, but as in itself the ordained instrument of salvation” (Lightfoot). [source]
Lit., emptied. Rev., made void. Compare is made void, Romans 4:14, and the kindred adjective κενὸν, κενὴ vain 1 Corinthians 15:14. The nucleus of the apostolic preaching was a fact - Christ crucified. To preach it as a philosophic system would be to empty it of its saving power, a truth which finds abundant and lamentable illustration in the history of the Church. [source]
Reverse Greek Commentary Search for 1 Corinthians 1:17
Literally, “for the preaching (with which I am concerned as the opposite of wisdom of word in 1 Corinthians 1:17) that (repeated article ο ho almost demonstrative) of the cross.” “Through this incidental allusion to preaching St. Paul passes to a new subject. The discussions in the Corinthian Church are for a time forgotten, and he takes the opportunity of correcting his converts for their undue exaltation of human eloquence and wisdom” (Lightfoot). [source]
The tangled syntax of this sentence reflects the intensity of Paul‘s feeling on the subject. He repeats his refusal to use his privileges and rights to a salary by use of the present perfect middle indicative By the epistolary aorist Then he gives his reason in vigorous language without a copula (ην ēn were): “For good for me to die rather than,” but here he changes the construction by a violent anacoluthon. Instead of another infinitive (κενωσαι kenōsai) after η ē (than) he changes to the future indicative without οτι hoti or ινα hina “No one shall make my glorying void,” viz., his independence of help from them. Κενοω Kenoō is an old verb, from κενος kenos empty, only in Paul in N.T. See note on 1 Corinthians 1:17. [source]
In apposition with καυχησις kauchēsis Sincerity of God (ειλικρινειαι του τεου eilikrineiāi tou theou). Like δικαιοσυνη τεου dikaiosunē theou (Romans 1:17; Romans 3:21), the God-kind of righteousness. So the God-kind (genitive case) of sincerity. Late word from ειλικρινης eilikrinēs See note on 1 Corinthians 5:8. Not in fleshly wisdom See 1 Corinthians 1:17; 1 Corinthians 2:4, 1 Corinthians 2:13. Paul uses sarkikos five times and it occurs only twice elsewhere in N.T. See note on 1 Corinthians 3:3. We behaved ourselves (ουκ εν σοπιαι σαρκικηι anestraphēmen). Second aorist passive indicative of anastrephō old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle. More abundantly to you-ward They had more abundant opportunity to observe how scrupulous Paul was (Acts 18:11). [source]
See 1 Corinthians 1:17; 1 Corinthians 2:4, 1 Corinthians 2:13. Paul uses sarkikos five times and it occurs only twice elsewhere in N.T. See note on 1 Corinthians 3:3. We behaved ourselves (ουκ εν σοπιαι σαρκικηι anestraphēmen). Second aorist passive indicative of anastrephō old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle. More abundantly to you-ward They had more abundant opportunity to observe how scrupulous Paul was (Acts 18:11). [source]
These adjectives can be uncomplimentary and mean “severe and violent” instead of “impressive and vigorous.” The adjectives bear either sense. His bodily presence (βαρειαι και ισχυραι hē parousia tou sōmatos). This certainly is uncomplimentary. “The presence of his body.” It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts 14:12). He had some physical defect of the eyes (Galatians 4:14) and a thorn in the flesh (2 Corinthians 12:7). In the second century Acts of Paul and Thecla he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as “the bald-headed, hook-nosed Galilean.” However that may be, his accusers sneered at his personal appearance as “weak” (η παρουσια του σωματος asthenēs). His speech of no account Perfect passive participle of ο λογος εχουτενημενος exoutheneō to treat as nothing (cf. 1 Corinthians 1:28). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1 Corinthians 1:17; 1 Corinthians 2:1, 1 Corinthians 2:4; 2 Corinthians 11:6). He made different impressions on different people. “Seldom has any one been at once so ardently hated and so passionately loved as St. Paul” (Deissmann, St. Paul, p. 70). “At one time he seemed like a man, and at another he seemed like an angel” (Acts of Paul and Thecla). He spoke like a god at Lystra (Acts 14:8-12), but Eutychus went to sleep on him (Acts 20:9). Evidently Paul winced under this biting criticism of his looks and speech. [source]
Perfect passive participle of ο λογος εχουτενημενος exoutheneō to treat as nothing (cf. 1 Corinthians 1:28). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1 Corinthians 1:17; 1 Corinthians 2:1, 1 Corinthians 2:4; 2 Corinthians 11:6). He made different impressions on different people. “Seldom has any one been at once so ardently hated and so passionately loved as St. Paul” (Deissmann, St. Paul, p. 70). “At one time he seemed like a man, and at another he seemed like an angel” (Acts of Paul and Thecla). He spoke like a god at Lystra (Acts 14:8-12), but Eutychus went to sleep on him (Acts 20:9). Evidently Paul winced under this biting criticism of his looks and speech. [source]
Here, Acts 21:8and Ephesians 4:11. In the last passage, a special function, with apostles, prophets, pastors, and teachers. A traveling, minister whose work was not confined to a particular church. So Philip, Acts 8:5-13, Acts 8:26-40. A helper of the apostles. An apostle, as such, was an evangelist (1 Corinthians 1:17), but every evangelist was not an apostle. In The Teaching of the Twelve Apostles (about 100 a.d.) it is prescribed that an apostle shall not remain in one place longer than two days, and that when he departs he shall take nothing with him except enough bread to last until his next station (ch. xi). [source]
See note on 2 Timothy 2:9. Do the work of an evangelist (εργον ποιησον ευαγγελιστου ergon poiēson euaggelistou). See note on 1 Corinthians 1:17; Ephesians 4:11 for ευαγγελιστης euaggelistēs gospelizer. Fulfil First aorist active imperative of πληροπορεω plērophoreō for which see note on Colossians 4:12. In Colossians 4:17 Paul uses πληροω plēroō to Archippus about his ministry as he here employs πληροπορεω plērophoreō Both verbs mean to fill full. [source]
See note on 1 Corinthians 1:17; Ephesians 4:11 for ευαγγελιστης euaggelistēs gospelizer. [source]
Present active imperative of μνημονευω mnēmoneuō old verb to be mindful of (from μνημων mnēmōn mindful) with genitive (John 15:20) or accusative (Matthew 16:9). “Keep in mind.” Cf. Hebrews 11:22. Them that had the rule over you Present middle participle of ηγεομαι hēgeomai with genitive of the person The preaching of these early disciples, apostles, and prophets (1 Corinthians 1:17). And considering the issue of their life No “and” in the Greek, but the relative ων hōn (whose) in the genitive case after αναστροπης anastrophēs “considering the issue of whose life.” Present active participle of ανατεωρεω anatheōreō late compound, to look up a subject, to investigate, to observe accurately, in N.T. only here and Acts 17:23. Εκβασις Ekbasis is an old word from εκβαινω ekbainō to go out (Hebrews 11:15, here only in N.T.), originally way out (1 Corinthians 10:13), but here (only other N.T. example) in sense of end or issue as in several papyri examples (Moulton and Milligan, Vocabulary). Imitate their faith Present middle imperative of μιμεομαι mimeomai old verb (from μιμος mimos actor, mimic), in N.T. only here, 2 Thessalonians 3:7, 2 Thessalonians 3:9; 3 John 1:11. Keep on imitating the faith of the leaders. [source]
Rhetorical interrogative like Luke 11:11. Common in Paul and characteristic of the diatribe. James here returns to the standpoint of James 3:1 about many teachers. Speech and wisdom are both liable to abuse (1 Corinthians 1:5, 1 Corinthians 1:17; 2:1-3:20). [source]