KJV: For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
YLT: for we see now through a mirror obscurely, and then face to face; now I know in part, and then I shall fully know, as also I was known;
Darby: For we see now through a dim window obscurely, but then face to face; now I know partially, but then I shall know according as I also have been known.
ASV: For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know fully even as also I was fully known.
| βλέπομεν | We see |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: βλέπω Sense: to see, discern, of the bodily eye. |
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| ἄρτι | presently |
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Parse: Adverb Root: ἄρτι Sense: just now, this moment. |
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| δι’ | through |
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Parse: Preposition Root: διά Sense: through. |
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| ἐσόπτρου | a glass |
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Parse: Noun, Genitive Neuter Singular Root: ἔσοπτρον Sense: a mirror. |
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| αἰνίγματι | obscurity |
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Parse: Noun, Dative Neuter Singular Root: αἴνιγμα Sense: an obscure saying, enigma, riddle. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| πρόσωπον | face |
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Parse: Noun, Accusative Neuter Singular Root: πρόσωπον Sense: the face. |
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| γινώσκω | I know |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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| μέρους | part |
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Parse: Noun, Genitive Neuter Singular Root: μέρος Sense: a part. |
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| ἐπιγνώσομαι | I will know fully |
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Parse: Verb, Future Indicative Middle, 1st Person Singular Root: ἐπιγινώσκω Sense: to become thoroughly acquainted with, to know thoroughly. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἐπεγνώσθην | I have been fully known |
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Parse: Verb, Aorist Indicative Passive, 1st Person Singular Root: ἐπιγινώσκω Sense: to become thoroughly acquainted with, to know thoroughly. |
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Greek Commentary for 1 Corinthians 13:12
By means of a mirror Ancient mirrors were of polished metal, not glass, those in Corinth being famous. [source]
Literally, in an enigma. Old word from αινισσομαι ainissomai to express obscurely. This is true of all ancient mirrors. Here only in N.T., but often in lxx. “To see a friend‘s face in a cheap mirror would be very different from looking at the friend” (Robertson and Plummer). Face to face (προσωπον προς προσωπον prosōpon pros prosōpon). Note triple use of προς pros which means facing one as in John 1:1. Προσωπον Prosōpon is old word from προς pros and οπς ops eye, face. Shall I know I shall fully (επι epi̇) know. Future middle indicative as γινωσκω ginōskō (I know) is present active and επεγνωστην epegnōsthēn (I was fully known) is first aorist passive (all three voices). [source]
Note triple use of προς pros which means facing one as in John 1:1. Προσωπον Prosōpon is old word from προς pros and οπς ops eye, face. [source]
I shall fully (επι epi̇) know. Future middle indicative as γινωσκω ginōskō (I know) is present active and επεγνωστην epegnōsthēn (I was fully known) is first aorist passive (all three voices). [source]
Rev., in a mirror. Through ( διά ) is by means of. Others, however, explain it as referring to the illusion by which the mirrored image appears to be on the other side of the surface: others, again, think that the reference is to a window made of horn or other translucent material. This is quite untenable. Ἔσοπτρον mirroroccurs only here and James 1:23. The synonymous word κάτοπτρον does not appear in the New Testament, but its kindred verb κατοπτρίζομαι tolook at one's self in a mirror, is found, 2 Corinthians 3:18. The thought of imperfect seeing is emphasized by the character of the ancient mirror, which was of polished metal, and required constant polishing, so that a sponge with pounded pumice-stone was generally attached to it. Corinth was famous for the manufacture of these. Pliny mentions stone mirrors of agate, and Nero is said to have used an emerald. The mirrors were usually so small as to be carried in the hand, though there are allusions to larger ones which reflected the entire person. The figure of the mirror, illustrating the partial vision of divine things, is frequent in the rabbinical writings, applied, for instance, to Moses and the prophets. Plato says: “There is no light in the earthly copies of justice or temperance or any of the higher qualities which are precious to souls: they are seen through a glass, dimly” (“Phaedrus,” 250). Compare “Republic,” vii., 516. [source]
Lit., in a riddle or enigma, the word expressing the obscure form in which the revelation appears. Compare δἰ αἰνιγμάτων indark speeches, Numbers 12:8. [source]
Compare mouth to mouth, Numbers 12:8. [source]
American Rev., rightly, “I shall fully know.” See on knowledge, Romans 3:20. The A.V. has brought this out in 2 Corinthians 6:9, well known. [source]
The tense is the aorist, “was known,” in my imperfect condition. Paul places himself at the future stand-point, when the perfect has come. The compound verb is the same as the preceding. Hence American Rev., “I was fully known.” [source]
Reverse Greek Commentary Search for 1 Corinthians 13:12
Αρχη Archē is definite, though anarthrous like our at home, in town, and the similar Hebrew ην be reshith in Genesis 1:1. But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed. Either God exists and is the Creator of the universe as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing. Was Three times in this sentence John uses this imperfect of εγενετο eimi to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb The Word λεγω Logos is from Λογος legō old word in Homer to lay by, to collect, to put words side by side, to speak, to express an opinion. ανιμα μυνδι Logos is common for reason as well as speech. Heraclitus used it for the principle which controls the universe. The Stoics employed it for the soul of the world There is a possible personification of “the Word of God” in Hebrews 4:12. But the personal pre-existence of Christ is taught by Paul (2 Corinthians 8:9; Philemon 2:6.; Colossians 1:17) and in Hebrews 1:2. and in John 17:5. This term suits John‘s purpose better than σαρχ εγενετο sophia (wisdom) and is his answer to the Gnostics who either denied the actual humanity of Christ (Docetic Gnostics) or who separated the προς τον τεον aeon Christ from the man Jesus (Cerinthian Gnostics). The pre-existent Logos “became flesh” Though existing eternally with God the Logos was in perfect fellowship with God. παρακλητον εχομεν προς τον πατερα Pros with the accusative presents a plane of equality and intimacy, face to face with each other. In 1 John 2:1 we have a like use of προσωπον προς προσωπον pros “We have a Paraclete with the Father” See προς prosōpon pros prosōpon (face to face, 1 Corinthians 13:12), a triple use of το γνωστον της προς αλληλους συνητειας pros There is a papyrus example of προς pros in this sense παρα σοι to gnōston tēs pros allēlous sunētheias “the knowledge of our intimacy with one another” (M.&M., Vocabulary) which answers the claim of Rendel Harris, Origin of Prologue, p. 8) that the use of και τεος ην ο λογος pros here and in Mark 6:3 is a mere Aramaism. It is not a classic idiom, but this is Koiné, not old Attic. In John 17:5 John has ο τεος ην ο λογος para soi the more common idiom. And the Word was God By exact and careful language John denied Sabellianism by not saying ο λογος ho theos ēn ho logos That would mean that all of God was expressed in τεος ho logos and the terms would be interchangeable, each having the article. The subject is made plain by the article Thus in the Trinity we see personal fellowship on an equality. [source]
Μέρος partis never used adverbially in the Gospels, Acts, and Revelation. In the Epistles it is rarely used in any other way. The only exceptions are 2 Corinthians 3:10; 2 Corinthians 9:3; Ephesians 4:9, Ephesians 4:16. Paul employs it in several combinations. With ἀπό from(1 Corinthians 1:14; 1 Corinthians 2:5), and ἐκ outof (1 Corinthians 12:27; 1 Corinthians 13:9, 1 Corinthians 13:10, 1 Corinthians 13:12), in which a thing is conceived as looked at from the part, either ( ἀπὸ ) as a simple point of view, or ( ἐκ ) as a standard according to which the whole is estimated. Thus 1 Corinthians 12:27, “members ἐκ μέρους severallyi.e., members from a part of the whole point of view. Also with ἐν inas Colossians 2:16, with respect to, literally, in the matter of. With ἀνά upthe idea being of a series or column of parts reckoned upward, part by part. Μέρος τι withregard to some part, partly, occurs 1 Corinthians 11:18; and κατὰ μέρος , reckoning part by part downward; according to part, particularly, Hebrews 9:5. Construe here with hath happened: has partially befallen. Not partial hardening, but hardening extending over a part. -DIVIDER- -DIVIDER- [source]
Present middle participle of κατοπτριζω katoptrizō late verb from κατοπτρον katoptron mirror In Philo (Legis Alleg. iii. 33) the word means beholding as in a mirror and that idea suits also the figure in 1 Corinthians 13:12. There is an inscription of third century b.c. with μεταμορπουμετα egkatoptrisasthai eis to hudōr to look at one‘s reflection in the water. Plutarch uses the active for mirroring or reflecting and Chrysostom takes it so here. Either makes good sense. The point that Paul is making is that we shall not lose the glory as Moses did. But that is true if we keep on beholding or keep on reflecting (present tense). Only here in N.T. [source]
Rather temporary, for a season Late word. See note on Matthew 13:21. See 1 Corinthians 13:12; Hebrews 11:1. [source]
Instrumental case of manner. Unlike and like Moses. Reflecting as in a mirror (κατοπτριζομενοι katoptrizomenoi). Present middle participle of κατοπτριζω katoptrizō late verb from κατοπτρον katoptron mirror (κατα οπτρον kataεγκατοπτρισασται εις το υδωρ optron a thing to see with). In Philo (Legis Alleg. iii. 33) the word means beholding as in a mirror and that idea suits also the figure in 1 Corinthians 13:12. There is an inscription of third century b.c. with μεταμορπουμετα egkatoptrisasthai eis to hudōr to look at one‘s reflection in the water. Plutarch uses the active for mirroring or reflecting and Chrysostom takes it so here. Either makes good sense. The point that Paul is making is that we shall not lose the glory as Moses did. But that is true if we keep on beholding or keep on reflecting (present tense). Only here in N.T. Are transformed Present passive (are being transformed) of metamorphoō late verb and in papyri. See note on Matthew 17:2; Mark 9:2 where it is translated “transfigured.” It is the word used for heathen mythological metamorphoses. Into the same image (tēn autēn eikona). Accusative retained with passive verb την αυτην εικονα metamorphoumetha Into the likeness of God in Christ (1 Corinthians 15:48-53; Romans 8:17, Romans 8:29; Colossians 3:4; 1 John 3:2). As from the Lord the Spirit More likely, “as from the Spirit of the Lord.” [source]
Rather corrects the first statement, have known God, which might seem to attach too much to human agency in attaining the knowledge of God. The divine side of the process is thrown into the foreground by are known, etc. Known does not mean approved or acknowledged, but simply recognized. Saving knowledge is doubtless implied, but is not expressed in the word. The relation of knowledge between God and his sons proceeds from God. The Galatians had not arrived at the knowledge of God by intuition nor by any process of reasoning. “God knew them ere they knew him, and his knowing them was the cause of their knowing him” (Eadie). Comp. 1 Corinthians 13:12; 2 Timothy 2:19; Matthew 7:23. Dean Stanley remarks that “our knowledge of God is more his act than ours.” If God knows a man, that fact implies an activity of God which passes over to the man, so that he, as the subject of God's knowledge, comes into the knowledge of God. In N.T. γινώσκειν often implies a personal relation between the knower and the known, so that knowledge implies influence. See 1 Corinthians 2:8; John 1:10; John 2:24; John 17:3. For a parallel to this interchange between the active and the passive, see Philemon 3:12. [source]
See on Romans 3:20; see on Philemon 1:6. Full knowledge. See Romans 1:21, Romans 1:28; 1 Corinthians 13:12, where Paul contrasts γινώσκειν toknow γνῶσις knowledgewith ἐπιγινώσκειν toknow fully, ἐπίγνωσις fullknowledge. Here appropriate to the knowledge of God in Christ as the perfection of knowledge. [source]
The phrase only here and 2 Timothy 3:7. Ἑπίγνωσις is a favorite Pauline word. See on Romans 3:20; see on Colossians 1:9; see on 1 Timothy 2:4; see on 1 Timothy 4:3. It signifies advanced or full knowledge. The difference between the simple γνῶσις and the compound word is illustrated in Romans 1:21, Romans 1:28, and 1 Corinthians 13:12. In N.T. always of the knowledge of things ethical or divine, and never ascribed to God. For ἀλήθεια truthsee on sound doctrine, 1 Timothy 1:10. It appears 14 times in the Pastorals, and always without a defining genitive. So, often in Paul, but several times with a defining genitive, as truth of God, of Christ, of the gospel. The logical relation in the writer's mind between salvation and the knowledge of the truth is not quite clear. Knowledge of the truth may be regarded as the means of salvation, or it may be the ideal goal of the whole saving work. See 1 Corinthians 13:12; Philemon 3:8; John 17:3. The latter is more in accord with the general drift of teaching in these Epistles. [source]
The first inscription: God knows his own. Comp. Numbers 16:5; 1 Corinthians 13:12. For ἔγνω knowethsee on Galatians 4:9. Them that are his, his ἐκλεκτοὶ chosensee 2 Timothy 2:10; Titus 1:1; Romans 8:33; Colossians 3:12; 1 Peter 2:9: Revelation 17:14. Not, however, in any hard, predestinarian sense. Comp. John 10:14; Matthew 7:23; Luke 13:25, Luke 13:27. [source]
Better, Rev., a mirror; a metallic mirror. The word occurs only here and 1 Corinthians 13:12. [source]
“The face of his birth” (origin, lineage, nativity). For this use of εν εσοπτρωι genesis see James 3:6; Matthew 1:1, Matthew 1:18; Luke 1:13.In a mirror (εισ οπτω en esoptrōi). Old word (from κατοπτριζομαι eisoptō) in N.T. only here and 1 Corinthians 13:12. The mirrors of the ancients were not of glass, but of polished metal (of silver or usually of copper and tin). See katoptrizomai in 2 Corinthians 3:18. [source]
Old word (from κατοπτριζομαι eisoptō) in N.T. only here and 1 Corinthians 13:12. The mirrors of the ancients were not of glass, but of polished metal (of silver or usually of copper and tin). See katoptrizomai in 2 Corinthians 3:18. [source]
As in 1 John 2:28, which see. The subject may be Christ as in 1 John 3:9, or the future manifestation just mentioned. Either makes sense, probably “it” here better than “he.”Like him (ομοιοι αυτωι homoioi autōi). Αυτωι Autōi is associative instrumental case after ομοιοι homoioi This is our destiny and glory (Romans 8:29), to be like Jesus who is like God (2 Corinthians 4:6).We shall see him even as he is Future middle indicative of οραω horaō The transforming power of this vision of Christ (1 Corinthians 13:12) is the consummation of the glorious process begun at the new birth (2 Corinthians 3:18). [source]
Future middle indicative of οραω horaō The transforming power of this vision of Christ (1 Corinthians 13:12) is the consummation of the glorious process begun at the new birth (2 Corinthians 3:18). [source]
First aorist passive indicative of πανεροω phaneroō For the aorist indicative with ουπω oupō with a future outlook Brooke notes Mark 11:2; 1 Corinthians 8:2; Hebrews 12:4; Revelation 17:10, Revelation 17:12.What we shall be (τι εσομετα ti esometha). Not τινες tines (who), but τι ti (what) neuter singular predicate nominative. “This what suggests something unspeakable, contained in the likeness of God” (Bengel).If he shall be manifested As in 1 John 2:28, which see. The subject may be Christ as in 1 John 3:9, or the future manifestation just mentioned. Either makes sense, probably “it” here better than “he.”Like him (ομοιοι αυτωι homoioi autōi). Αυτωι Autōi is associative instrumental case after ομοιοι homoioi This is our destiny and glory (Romans 8:29), to be like Jesus who is like God (2 Corinthians 4:6).We shall see him even as he is Future middle indicative of οραω horaō The transforming power of this vision of Christ (1 Corinthians 13:12) is the consummation of the glorious process begun at the new birth (2 Corinthians 3:18). [source]
Future active of οραω horaō This vision of God was withheld from Moses (Exodus 33:20, Exodus 33:23), but promised by Jesus to the pure in heart (Matthew 5:8) and mentioned in Hebrews 12:14 as possible only to the holy, and promised in Psalm 17:15. Even here on earth we can see God in the face of Christ (2 Corinthians 4:6), but now in the New Jerusalem we can see Christ face to face (1 Corinthians 13:12), even as he is after we are made really like him (2 Corinthians 3:18; Romans 8:29; 1 John 3:2). It is anthropomorphic language, to be sure, but it touches the essential reality of religion. “The supreme felicity is reached, immediate presence with God and the Lamb” (Beckwith). [source]