KJV: But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.
YLT: and by the grace of God I am what I am, and His grace that is towards me came not in vain, but more abundantly than they all did I labour, yet not I, but the grace of God that is with me;
Darby: But by God's grace I am what I am; and his grace, which was towards me, has not been vain; but I have laboured more abundantly than they all, but not I, but the grace of God which was with me.
ASV: But by the grace of God I am what I am: and his grace which was bestowed upon me was not found vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me.
χάριτι | [By the] grace |
Parse: Noun, Dative Feminine Singular Root: χάρις Sense: grace. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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εἰμι | I am |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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χάρις | grace |
Parse: Noun, Nominative Feminine Singular Root: χάρις Sense: grace. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἡ | - |
Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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εἰς | toward |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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ἐμὲ | me |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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κενὴ | void |
Parse: Adjective, Nominative Feminine Singular Root: κενός Sense: empty, vain, devoid of truth. |
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ἐγενήθη | has been |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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ἀλλὰ | Rather |
Parse: Conjunction Root: ἀλλά Sense: but. |
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περισσότερον | more abundantly |
Parse: Adjective, Accusative Neuter Singular, Comparative Root: περισσός Sense: exceeding some number or measure or rank or need. |
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αὐτῶν | than them |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἐκοπίασα | I toiled |
Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: κοπιάω Sense: to grow weary, tired, exhausted (with toil or burdens or grief). |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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‹ἡ› | that [was] |
Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ἐμοί | me |
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
Greek Commentary for 1 Corinthians 15:10
Not, who (ος hos), but what (ο ho), neuter singular. His actual character and attainments. All “by the grace of God” (χαριτι τεου chariti theou). [source]
This is sober fact as shown by the Acts and Paul‘s Epistles. He had tremendous energy and used it. Genius is work, Carlyle said. Take Paul as a specimen. [source]
Rev., better, was not found: did not turn out to be. [source]
Reverse Greek Commentary Search for 1 Corinthians 15:10
Second aorist middle indicative of συνβαλλω sunballō used in Acts 17:18 for “dispute,” old verb to throw together, in the N.T. always in the active save here in the middle (common in Greek writers) to put together, to help. Through grace (δια της χαριτος dia tēs charitos). This makes sense if taken with “believed,” as Hackett does (cf. Acts 13:48; Acts 16:14) or with “helped” (1 Corinthians 3:10; 1 Corinthians 15:10; 2 Corinthians 1:12). Both are true as the references show. [source]
This makes sense if taken with “believed,” as Hackett does (cf. Acts 13:48; Acts 16:14) or with “helped” (1 Corinthians 3:10; 1 Corinthians 15:10; 2 Corinthians 1:12). Both are true as the references show. [source]
Ἔργον workmay mean either the act, the simple transaction, or the process of dealing with anything, or the result of the dealing, - as a book or a picture is called a work. Κόπος laborfrom κόπτειν tostrike or hew; hence, laborious, painful exertion. Ὑπομονὴ patiencepatient endurance and faithful persistence in toil and suffering. See on 2 Peter 1:6; see on James 5:7. The genitives, of faith, love, hope, mark the generating principles of the work and labor and patience, which set their stamp upon each; thus, work which springs from faith, and is characteristic of faith. The phrase patience of hope is found only here; but see Romans 5:4; Romans 8:25; Romans 15:4; 1 Corinthians 8:7; Hebrews 7:11, Hebrews 7:12. ὑπομονὴ in lxx, see 1 Chronicles 29:15; Job 14:19; Psalm 9:18; Psalm 38:7; Jeremiah href="/desk/?q=jer+4:8&sr=1">Jeremiah 4:8. We have here the great triad of Christian graces, corresponding to 1 Corinthians 8:1-13. Hope is prominent throughout the two Epistles. The triad appears, 1 Thessalonians 5:8; Galatians 5:5, Galatians 5:6; 1 Corinthians 8:13; Ephesians 4:2-5; Colossians 1:4, Colossians 1:5; Hebrews 10:22-24; 1 Peter 1:21-22. Comp. 1 Thessalonians 2:9; 1 Thessalonians 5:8; 2 Thessalonians 3:5, 2 Thessalonians 3:8; 1 Corinthians 15:10, 1 Corinthians 15:58; 2 Corinthians 11:27; Revelation 2:2. [source]
Present passive imperative of αχιοω axioō to deem worthy (2 Thessalonians 1:11). With genitive case here. Of double honour (διπλης τιμης diplēs timēs). Old and common contract adjective (διπλοος diploos two-fold, in opposition to απλοος haploos single fold). But why “of double honour”? See note on 1 Timothy 6:1 for “of all honour.” White suggests “remuneration” rather than “honour” for τιμης timēs (a common use for price or pay). Liddon proposes “honorarium” (both honour and pay and so “double”). Wetstein gives numerous examples of soldiers receiving double pay for unusual services. Some suggest twice the pay given the enrolled widows. Especially those who labour in word and teaching Either those who work hard or toil (usual meaning of κοπιαω kopiaō 2 Timothy 2:6) in preaching and teaching (most probable meaning. See 1 Timothy 5:18) or those who teach and preach and not merely preside (a doubtful distinction in “elders” at this time). See Titus 1:8. See both κοπιαω kopiaō and προισταμαι proistamai used for same men (elders) in 1 Thessalonians 5:12 and the use of κοπιαω kopiaō in 1 Corinthians 15:10; 1 Corinthians 16:16. [source]
Either those who work hard or toil (usual meaning of κοπιαω kopiaō 2 Timothy 2:6) in preaching and teaching (most probable meaning. See 1 Timothy 5:18) or those who teach and preach and not merely preside (a doubtful distinction in “elders” at this time). See Titus 1:8. See both κοπιαω kopiaō and προισταμαι proistamai used for same men (elders) in 1 Thessalonians 5:12 and the use of κοπιαω kopiaō in 1 Corinthians 15:10; 1 Corinthians 16:16. [source]
The heart is the proper seat of the work of grace. Free grace is the motive-power of Christ's sacrifice (2 Corinthians 8:9; Galatians 1:15); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See Romans 5:2, Romans 5:15; 1 Corinthians 15:10; Ephesians 2:5, Ephesians 2:7, Ephesians 2:8; 2 Thessalonians 2:16; Hebrews 2:9; Hebrews 4:16; Hebrews 10:29. With meats stands for the whole system of ceremonial observances, in contrast with grace, working on the heart. See Hebrews 9:10. This ceremonial system yielded no permanent benefit to those who lived under it. See Hebrews 7:25; Hebrews 9:9, Hebrews 9:13, Hebrews 9:14; Hebrews 10:1, Hebrews 10:2, Hebrews 10:4. [source]
Originally suffering, weariness; hence exhausting labor. The kindred verb κοπιάω is often used of apostolic and ministerial labor (Romans 16:12; 1 Corinthians 15:10; Galatians 4:11). [source]