KJV: But covet earnestly the best gifts: and yet shew I unto you a more excellent way.
YLT: and desire earnestly the better gifts; and yet a far excelling way do I shew to you:
Darby: But desire earnestly the greater gifts, and yet shew I unto you a way of more surpassing excellence.
ASV: But desire earnestly the greater gifts. And moreover a most excellent way show I unto you.
| ζηλοῦτε | Be desirous of |
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Parse: Verb, Present Imperative Active, 2nd Person Plural Root: ζηλεύω Sense: to burn with zeal. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| χαρίσματα | gifts |
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Parse: Noun, Accusative Neuter Plural Root: χάρισμα Sense: a favour with which one receives without any merit of his own. |
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| τὰ | - |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| μείζονα | greater |
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Parse: Adjective, Accusative Neuter Plural, Comparative Root: μέγας Sense: great. |
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| ἔτι | now |
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Parse: Adverb Root: ἔτι Sense: yet, still. |
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| καθ’ | according to |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| ὑπερβολὴν | a more surpassing |
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Parse: Noun, Accusative Feminine Singular Root: ὑπερβολή Sense: a throwing beyond. |
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| ὁδὸν | way |
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Parse: Noun, Accusative Feminine Singular Root: ὁδός Sense: properly. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| δείκνυμι | I show |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: δείκνυμι Sense: to show, expose to the eyes. |
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Greek Commentary for 1 Corinthians 12:31
Paul unhesitatingly ranks some spiritual gifts above others. ηλοω Zēloō here has good sense, not that of envy as in Acts 7:9; 1 Corinthians 13:4. [source]
In order to gain the greater gifts. “I show you a way par excellence,” beyond all comparison (superlative idea in this adjunct, not comparative), like κατ υπερβολην εις υπερβολην kath' huperbolēn eis huperbolēn (2 Corinthians 4:17). υπερβολη Huperbolē is old word from υπερβαλλω huperballō to throw beyond, to surpass, to excel (2 Corinthians 3:10; Ephesians 1:19). “I show you a supremely excellent way.” Chapter 1 Corinthians 13:1-13 is this way, the way of love already laid down in 1 Corinthians 8:1 concerning the question of meats offered to idols (cf. 1 John 4:7). Poor division of chapters here. This verse belongs with chapter 1 Corinthians 13:1-13. [source]
The correct reading is τὰ μείζονα thegreater. So Rev. [source]
Some construe with more excellent, rendering yet more excellent. So Rev. Others render moreover, and give the succeeding words a superlative force: “and moreover a most excellent way,” etc. See on with excellency, 1 Corinthians 2:1. [source]
To attain the higher gifts. The way of love as described in 1 Corinthians 13:1-13. “Love is the fairest and best in himself, and the cause of what is fairest and best in all other things” (Plato, “Symposium,” 197). [source]
Reverse Greek Commentary Search for 1 Corinthians 12:31
Note the modesty in some. Χάρισμα is a gift of grace ( χάρις ) a favor received without merit on the recipient's part. Paul uses it both in this ordinary sense (Romans 5:15, Romans 5:16; Romans 6:23), and in a special, technical sense, denoting extraordinary powers bestowed upon individuals by the Holy Spirit, such as gifts of healing, speaking with tongues, prophecy, etc. See Romans 12:6; 1 Corinthians 1:7; 1 Corinthians 12:4, 1 Corinthians 12:31; 1 Peter 4:10. In 1 Timothy 4:14; 2 Timothy 1:6, it is used of the sum of the powers requisite for the discharge of the office of an evangelist. [source]
Final clause, ινα hina and second aorist passive subjunctive of παινω phainō to show. The sinfulness of sin is revealed in its violations of God‘s law. By working death to me (μοι κατεργαζομενη τανατον moi katergazomenē thanaton). Present middle participle, as an incidental result. Might become exceedingly sinful Second aorist middle subjunctive of γινομαι ginomai with ινα hina in final clause. On κατ υπερβολην kath' huperbolēn see note on 1 Corinthians 12:31. Our hyperbole is the Greek υπερβολη huperbolē The excesses of sin reveal its real nature. Only then do some people get their eyes opened. [source]
Second aorist middle subjunctive of γινομαι ginomai with ινα hina in final clause. On κατ υπερβολην kath' huperbolēn see note on 1 Corinthians 12:31. Our hyperbole is the Greek υπερβολη huperbolē The excesses of sin reveal its real nature. Only then do some people get their eyes opened. [source]
First aorist passive indicative of πλουτιζω ploutizō old causative verb from πλουτος ploutos wealth, common in Attic writers, dropped out for centuries, reappeared in lxx. In N.T. only three times and alone in Paul (1 Corinthians 1:5; 2 Corinthians 6:10, 2 Corinthians 6:11). The Christian finds his real riches in Christ, one of Paul‘s pregnant phrases full of the truest mysticism. In all utterance and all knowledge (εν παντι λογωι και πασηι γνωσει en panti logōi kai pasēi gnōsei). One detail in explanation of the riches in Christ. The outward expression (λογωι logōi) here is put before the inward knowledge (γνωσει gnōsei) which should precede all speech. But we get at one‘s knowledge by means of his speech. Chapters 1 Corinthians 12-14 throw much light on this element in the spiritual gifts of the Corinthians (the gift of tongues, interpreting tongues, discernment) as summed up in 1 Corinthians 13:1, 1 Corinthians 13:2, the greater gifts of 1 Corinthians 12:31. It was a marvellously endowed church in spite of their perversions. [source]
One detail in explanation of the riches in Christ. The outward expression (λογωι logōi) here is put before the inward knowledge (γνωσει gnōsei) which should precede all speech. But we get at one‘s knowledge by means of his speech. Chapters 1 Corinthians 12-14 throw much light on this element in the spiritual gifts of the Corinthians (the gift of tongues, interpreting tongues, discernment) as summed up in 1 Corinthians 13:1, 1 Corinthians 13:2, the greater gifts of 1 Corinthians 12:31. It was a marvellously endowed church in spite of their perversions. [source]
This is the crux of the chapter. Love is the way par excellence of 1 Corinthians 12:31. It is not yet clearly certain that αγαπη agapē (a back-formation from αγαπαω agapaō) occurs before the lxx and the N.T. Plutarch used αγαπησις agapēsis Deissmann (Bible Studies, p. 198) once suspected it on an inscription in Pisidia. It is still possible that it occurs in the papyri (Prayer to Isis). See Light from the Ancient East, p. 75 for details. The rarity of αγαπη agapē made it easier for Christians to use this word for Christian love as opposed to ερως erōs (sexual love). See also Moffatt‘s Love in the N.T. (1930) for further data. The word is rare in the Gospels, but common in Paul, John, Peter, Jude. Paul does not limit αγαπη agapē at all (both toward God and man). Charity (Latin caritas) is wholly inadequate. “Intellect was worshipped in Greece, and power in Rome; but where did St. Paul learn the surpassing beauty of love?” (Robertson and Plummer). Whether Paul had ever seen Jesus in the flesh, he knows him in the spirit. One can substitute Jesus for love all through this panegyric. I am become (γεγονα gegona). Second perfect indicative in the conclusion rather than the usual future indicative. It is put vividly, “I am already become.” Sounding brass (χαλχος ηχων chalchos ēchōn). Old words. Brass was the earliest metal that men learned to use. Our word echoing is ηχων ēchōn present active participle. Used in Luke 21:25 of the roaring of the sea. Only two examples in N.T. Clanging cymbal Cymbal old word, a hollow basin of brass. Αλαλαζω Alalazō old onomatopoetic word to ring loudly, in lament (Mark 5:38), for any cause as here. Only two N.T. examples. [source]
As if a veritable chase. Paul comes back to the idea in 1 Corinthians 12:31 (same use of ζηλουτε zēloute) and proves the superiority of prophecy to the other spiritual gifts not counting faith, hope, love of 1 Corinthians 13:13. [source]
Late Koiné{[28928]}š word (Plutarch) from μακρος makros long, τυμος thumos passion, ardour. Cf. James 5:7. Is kind (χρηστευεται chrēsteuetai). From χρηστος chrēstos (useful, gracious, kind) and that from χραομαι chraomai to use. Not found elsewhere save in Clement of Rome and Eusebius. “Perhaps of Paul‘s coining” (Findlay). Perhaps a vernacular word ready for Paul. Gentle in behaviour. Envieth not Present active indicative of ζηλοω zēloō (contraction οειοι oeîoi same as subjunctive and optative forms). Bad sense of ζηλος zēlos from ζεω zeō to boil, good sense in 1 Corinthians 12:31. Love is neither jealous nor envious (both ideas). Vaunteth not itself (ου περπερευεται ou perpereuetai). From περπερος perperos vainglorious, braggart (Polybius, Epictetus) like Latin perperus. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. 1 Corinthians 13:5 uses it with αρεσκευομαι areskeuomai to play the toady. Is not puffed up Present direct middle indicative of πυσιοω phusioō from πυσις phusis (late form for πυσαω πυσιαω phusaōπυσα phusiaō from phusa bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See note on 1 Corinthians 4:6. [source]
Present active indicative of ζηλοω zēloō (contraction οειοι oeîoi same as subjunctive and optative forms). Bad sense of ζηλος zēlos from ζεω zeō to boil, good sense in 1 Corinthians 12:31. Love is neither jealous nor envious (both ideas). Vaunteth not itself (ου περπερευεται ou perpereuetai). From περπερος perperos vainglorious, braggart (Polybius, Epictetus) like Latin perperus. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. 1 Corinthians 13:5 uses it with αρεσκευομαι areskeuomai to play the toady. Is not puffed up Present direct middle indicative of πυσιοω phusioō from πυσις phusis (late form for πυσαω πυσιαω phusaōπυσα phusiaō from phusa bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See note on 1 Corinthians 4:6. [source]
See note on 1 Corinthians 12:31 for this word, “the preeminence of the power.” This is God‘s purpose God, not man, is the dynamo It comes from God (δυναμις tou theou ablative) and does not originate with us (του τεου mē ex hēmōn). [source]
Like piling Pelion on Ossa, “according to excess unto excess.” See note on 1 Corinthians 12:31. Eternal weight of glory (aiōnion baros doxēs). Careful balancing of words in contrast (affliction vs. glory, lightness vs. weight, for the moment vs. eternal). [source]
Probably in Ephesus, but what it was we do not know whether sickness or peril. We do know that the disciples and the Asiarchs would not allow Paul to face the mob in the amphitheatre gathered by Demetrius (Acts 20:30.). In Romans 16:4 Paul says that Prisca and Aquila laid down their necks for him, risked their very lives for him. It may have been a later plot to kill Paul that hastened his departure from Ephesus (Acts 20:1). He had a trial so great that “we were weighed down exceedingly beyond our power” Old verb from βαρος baros weight, βαρυς barus weighty. First aorist passive indicative. See note on 1 Corinthians 12:31 for kath' huperbolēn (cf. our hyperbole). It was beyond Paul‘s power to endure if left to himself. Insomuch that we despaired even of life (hōste exaporēthēnai hēmas kai tou zēin). Usual clause of result with κατ υπερβολην hōste and the infinitive. First aorist passive infinitive ωστε εχαπορητηναι ημας και του ζηιν exaporēthēnai late compound for utter despair (perfective use of ωστε ex and at a complete loss, εχαπορητηναι a privative and εχ poros way). There seemed no way out. Of life Ablative case of the articular infinitive, of living. [source]
This adjective is common in the lxx with σκευοσ αγγος skeuosαγγειον aggos and σκευη aggeion It occurs again in 2 Timothy 2:20 with σκευος skeuē It is found also in the papyri with οστρακον skeuos as here. It is from οστεον ostrakon baked clay (same root as η υπερβολη osteon bone), so many fragments of which are found in Egypt with writing on them. We are but earthen jars used of God for his purposes (Romans 9:20.) and so fragile. The exceeding greatness (hē huperbolē). See note on 1 Corinthians 12:31 for this word, “the preeminence of the power.” This is God‘s purpose (hinȧ̇ēi). God, not man, is the dynamo (ιναηι dunamis). It comes from God (δυναμις tou theou ablative) and does not originate with us (του τεου mē ex hēmōn). [source]
They are zealously paying you court in order to win you over to their side. Affect, in this sense, is obsolete. It is from affectare, to strive after, earnestly desire. So Shaks. Tam. of Shr. I. i. 40:“In brief, sir, study what you most affect.”Ben Johnson, Alchem. iii. 2:“Pray him aloud to name what dish he affects.”As a noun, desire. So Chaucer, Troil. and Cress. iii. 1391:“As Crassus dide for his affectis wronge” (his wrong desires).Comp. 1 Corinthians 12:31; 1 Corinthians 14:1. [source]
Unnecessary difficulty has been made in the explanation of this phrase. Love displays itself in knowledge and discernment. In proportion as it abounds it sharpens the moral perceptions for the discernment of what is best. The passage is on the line of 1 Corinthians 12:31, “Covet earnestly the best gifts,” and the “more excellent way” to attain these gifts is love (1 Corinthians 13:1-13). See on Romans 2:18, where the same phrase occurs, but with a different meaning. Some explain things which are morally different. [source]
Present active indicatives of πονευς phoneuō (old verb from ζηλοω phoneus murderer) and πονευετε zēloō to desire hotly to possess (1 Corinthians 12:31). It is possible (perhaps probable) that a full stop should come after επιτυχειν phoneuete (ye kill) as the result of lusting and not having. Then we have the second situation: “Ye covet and cannot obtain James refers again to δια ouk echete (ye do not have) in James 4:2. Such sinful lusting will not obtain. “Make the service of God your supreme end, and then your desires will be such as God can fulfil in answer to your prayer” (Ropes). Cf. Matthew 6:31-33. The reason here is expressed by αιτεω dia and the accusative of the articular present middle infinitive of υμας aiteō used here of prayer to God as in Matthew 7:7. αιτειστε Humās (you) is the accusative of general reference. Note the middle voice here as in αιτεω aiteisthe in James 4:3. Mayor argues that the middle here, in contrast with the active, carries more the spirit of prayer, but Moulton (Prol., p. 160) regards the distinction between αιτεομαι aiteō and aiteomai often “an extinct subtlety.” [source]