KJV: Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
YLT: doth not act unseemly, doth not seek its own things, is not provoked, doth not impute evil,
Darby: does not behave in an unseemly manner, does not seek what is its own, is not quickly provoked, does not impute evil,
ASV: doth not behave itself unseemly, seeketh not its own, is not provoked, taketh not account of evil;
| ἀσχημονεῖ | acts unbecomingly |
|
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἀσχημονέω Sense: to act unbecomingly. |
|
| ζητεῖ | seeks |
|
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ζητέω Sense: to seek in order to find. |
|
| τὰ | the things |
|
Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
|
| ἑαυτῆς | of its own |
|
Parse: Reflexive Pronoun, Genitive Feminine 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
|
| παροξύνεται | is easily provoked |
|
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: παροξύνω Sense: to make sharp, sharpen. |
|
| λογίζεται | it keeps account |
|
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: λογίζομαι Sense: to reckon, count, compute, calculate, count over. |
|
| τὸ | - |
|
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
|
| κακόν | of wrongs |
|
Parse: Adjective, Accusative Neuter Singular Root: κακός Sense: of a bad nature. |
|
Greek Commentary for 1 Corinthians 13:5
Old verb from ασχημων aschēmōn (1 Corinthians 12:23). In N.T. only here and 1 Corinthians 7:36. Not indecent. [source]
Its own interests (1 Corinthians 10:24, 1 Corinthians 10:33). Is not provoked (ου παροχυνεται ou paroxunetai). Old word. In N.T. only here and Acts 17:16 which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had παροχυσμος paroxusmos (paroxysm) in Antioch (Acts 15:39). See good sense of παροχυσμος paroxusmos in Hebrews 10:24. Taketh not account of evil Old verb from λογος logos to count up, to take account of as in a ledger or notebook, “the evil” (το κακον to kakon) done to love with a view to settling the account. [source]
Old word. In N.T. only here and Acts 17:16 which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had παροχυσμος paroxusmos (paroxysm) in Antioch (Acts 15:39). See good sense of παροχυσμος paroxusmos in Hebrews 10:24. [source]
Old verb from λογος logos to count up, to take account of as in a ledger or notebook, “the evil” (το κακον to kakon) done to love with a view to settling the account. [source]
Easily is superfluous, and gives a wrong coloring to the statement, which is absolute: is not provoked or exasperated. The verb occurs only here and Acts 17:16. The kindred noun παροξυσμός , in Acts 15:39, describes the irritation which arose between Paul and Barnabas. In Hebrews 10:24, stimulating to good works. It is used of provoking God, Deuteronomy 9:8; Psalm 105:29; Isaiah 65:3. [source]
Lit., reckoneth not the evil. Rev., taketh not account of. The evil; namely, that which is done to love. “Love, instead of entering evil as a debt in its account-book, voluntarily passes the sponge over what it endures” (Godet). [source]
Reverse Greek Commentary Search for 1 Corinthians 13:5
Imperfect passive of παροχυνω paroxunō old verb to sharpen, to stimulate, to irritate (from παρα οχυς paraπαροχυσμος oxus), from τεωρουντος paroxusmos (Acts 15:39), common in old Greek, but in N.T. only here and 1 Corinthians 13:5. It was a continual challenge to Paul‘s spirit when he beheld The city full of idols (ουσαν kateidōlon ousan tēn polin). Note the participle κατειδωλον ousan not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective κατα kateidōlon (perfective use of ειδωλον kata and καταμπελοσ καταδενδρον eidōlon is found nowhere else, but it is formed after the analogy of ολη βομοσ ολη τυμα τεοις και ανατημα katampeloskatadendron), full of idols. Xenophon (de Republ. Ath.) calls the city holē bomosholē thuma theois kai anathēma (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art‘s sake. The idolatry and sensualism of it all glared at him (Romans 1:18-32). Renan ridicules Paul‘s ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora. [source]
“Not thinking the high things” Cf. 1 Corinthians 13:5. Condescend to things that are lowly (τοις ταπεινοις συναπαγομενοι tois tapeinois sunapagomenoi). “Be carried away with (borne along with) the lowly things” (in contrast with τα υπσηλα ta hupsēla though the associative instrumental case may be masculine, “with lowly men.” See note on Galatians 2:13 and note on 2 Peter 3:17 for the only other N.T. examples of this old verb. Be not wise “Do not have the habit of becoming Note the imperative in the midst of infinitives and participles. [source]
Directly opposite to the law of retaliation of the Pharisees as in Matthew 5:39; 1 Thessalonians 5:15; 1 Corinthians 13:5. Take thought of (προνοουμενοι pronooumenoi). “Taking thought beforehand.” Old word. See note on 2 Corinthians 8:21. [source]
This is Paul‘s rule for social relations (1 Corinthians 13:5; Galatians 6:2; Romans 14:7; Romans 15:2; Philemon 2:1.) and is the way to do what is expedient and what builds up. [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]
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. [source]
First aorist passive indicative of λογιζομαι logizomai See note on 1 Corinthians 13:5 for this old word. He quotes Genesis 15:6 and uses it at length in Romans 4:3. to prove that the faith of Abraham was reckoned “for” Paul and James are discussing different episodes in the life of Abraham. Both are correct. [source]
Mostly in Paul: only here in Pastorals. See on Romans 4:3, Romans 4:5; see on 1 Corinthians 13:5. [source]
“No one came by my side” (second aorist middle indicative of παραγινομαι paraginomai). See note on 1 Corinthians 16:3. But all forsook me (αλλα παντες με εγκατελειπον alla pantes me egkateleipon). Same verb and tense used of Demas above (2 Timothy 4:10), “But all were forsaking me” (one by one) or, if aorist εγκατελιπον egkatelipon “all at once left me.” May it not be laid to their account First aorist passive optative in future wish with negative μη mē Common Pauline verb λογιζομαι logizomai (1 Corinthians 13:5; Romans 4:3, Romans 4:5). [source]
First aorist passive optative in future wish with negative μη mē Common Pauline verb λογιζομαι logizomai (1 Corinthians 13:5; Romans 4:3, Romans 4:5). [source]