KJV: Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.
YLT: so, then, nothing before the time judge ye, till the Lord may come, who will both bring to light the hidden things of the darkness, and will manifest the counsels of the hearts, and then the praise shall come to each from God.
Darby: So that do not judge anything before the time, until the Lord shall come, who shall also both bring to light the hidden things of darkness, and shall make manifest the counsels of hearts; and then shall each have his praise from God.
ASV: Wherefore judge nothing before the time, until the Lord come, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts; and then shall each man have his praise from God.
| Ὥστε | So then |
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Parse: Conjunction Root: ὥστε Sense: so that, insomuch that. |
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| πρὸ | before [the] |
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Parse: Preposition Root: πρό Sense: before. |
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| καιροῦ | time |
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Parse: Noun, Genitive Masculine Singular Root: καιρός Sense: due measure. |
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| τι | anything |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
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| κρίνετε | judge |
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Parse: Verb, Present Imperative Active, 2nd Person Plural Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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| ἕως | until |
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Parse: Conjunction Root: ἕως Sense: till, until. |
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| ἂν | - |
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Parse: Particle Root: ἄν Sense: has no exact English equivalent, see definitions under AV. |
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| ἔλθῃ | shall have come |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| Κύριος | Lord |
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Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| καὶ | both |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| φωτίσει | will bring to light |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: φωτίζω Sense: to give light, to shine. |
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| κρυπτὰ | hidden things |
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Parse: Adjective, Accusative Neuter Plural Root: κρυπτός Sense: hidden, concealed, secret. |
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| τοῦ | - |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| σκότους | of darkness |
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Parse: Noun, Genitive Neuter Singular Root: σκότος Sense: darkness. |
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| φανερώσει | will make manifest |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: φανερόω Sense: to make manifest or visible or known what has been hidden or unknown, to manifest, whether by words, or deeds, or in any other way. |
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| βουλὰς | motives |
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Parse: Noun, Accusative Feminine Plural Root: βουλή Sense: counsel, purpose. |
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| τῶν | of the |
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Parse: Article, Genitive Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| καρδιῶν | hearts |
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Parse: Noun, Genitive Feminine Plural Root: καρδία Sense: the heart. |
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| ἔπαινος | praise |
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Parse: Noun, Nominative Masculine Singular Root: ἔπαινος Sense: approbation, commendation, praise. |
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| γενήσεται | will come |
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Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| ἑκάστῳ | to each |
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Parse: Adjective, Dative Masculine Singular Root: ἕκαστος Sense: each, every. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Greek Commentary for 1 Corinthians 4:5
As in 1 Corinthians 3:21 which see. [source]
Stop passing judgment, stop criticizing as they were doing. See the words of Jesus in Matthew 7:1. The censorious habit was ruining the Corinthian Church. Before the time (προ καιρου pro kairou). The day of the Lord in 1 Corinthians 3:13. “Do not therefore anticipate the great judgment (κρισις krisis) by any preliminary investigation (ανακρισις anakrisis) which must be futile and incomplete” (Lightfoot). Until the Lord come Common idiom of εως heōs and the aorist subjunctive with or without αν an for a future event. Simple futurity, but held forth as a glorious hope, the Second Coming of the Lord Jesus as Judge. Who will both bring to light (ος και πωτισει hos kai phōtisei). Future indicative of this late verb (in papyri also) from πως phōs (light), to turn the light on the hidden things of darkness. And make manifest (Ionic and late) causative verb πανεροω phaneroō from πανερος phaneros By turning on the light the counsels of all hearts stand revealed. His praise (ο επαινος ho epainos). The praise (note article) due him from God (Romans 2:29) will come to each then (τοτε tote) and not till then. Meanwhile Paul will carry on and wait for the praise from God. [source]
The day of the Lord in 1 Corinthians 3:13. “Do not therefore anticipate the great judgment (κρισις krisis) by any preliminary investigation (ανακρισις anakrisis) which must be futile and incomplete” (Lightfoot). [source]
Common idiom of εως heōs and the aorist subjunctive with or without αν an for a future event. Simple futurity, but held forth as a glorious hope, the Second Coming of the Lord Jesus as Judge. Who will both bring to light (ος και πωτισει hos kai phōtisei). Future indicative of this late verb (in papyri also) from πως phōs (light), to turn the light on the hidden things of darkness. And make manifest (Ionic and late) causative verb πανεροω phaneroō from πανερος phaneros By turning on the light the counsels of all hearts stand revealed. His praise (ο επαινος ho epainos). The praise (note article) due him from God (Romans 2:29) will come to each then (τοτε tote) and not till then. Meanwhile Paul will carry on and wait for the praise from God. [source]
Future indicative of this late verb (in papyri also) from πως phōs (light), to turn the light on the hidden things of darkness. [source]
(Ionic and late) causative verb πανεροω phaneroō from πανερος phaneros By turning on the light the counsels of all hearts stand revealed. His praise (ο επαινος ho epainos). The praise (note article) due him from God (Romans 2:29) will come to each then (τοτε tote) and not till then. Meanwhile Paul will carry on and wait for the praise from God. [source]
The praise (note article) due him from God (Romans 2:29) will come to each then (τοτε tote) and not till then. Meanwhile Paul will carry on and wait for the praise from God. [source]
See on 1 Corinthians 2:14. The change of the verb favors the rendering examine for ἀνακρίνω . The Lord is the only competent examiner therefore do not judge until He comes to judgment. Even I myself am not competent to institute a conclusive examination, for the absence of condemnation from my conscience does not absolutely acquit me. See the critical note on 1 John 3:19-22. [source]
Reverse Greek Commentary Search for 1 Corinthians 4:5
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER- -DIVIDER- It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER- -DIVIDER- Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER- 1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER- -DIVIDER- 2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER- -DIVIDER- 3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Corinthians 3:2-3. -DIVIDER- -DIVIDER- 4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER- -DIVIDER- It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER- -DIVIDER- It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER- -DIVIDER- [source]
Καρδια Kardia is the most comprehensive term for all our faculties whether feeling (Romans 9:2), will (1 Corinthians 4:5), intellect (Romans 10:6). It may be the home of the Holy Spirit (Romans 5:5) or of evil desires (Romans 1:24). See notes on Mark 7:21. for list of vices that come “out of the heart.” Ασυνετος Asunetos is a verbal adjective from συνιημι suniēmi to put together, and α a privative, unintelligent, not able to put together the manifest evidence about God (Romans 1:20). So darkness settled down on their hearts (εσκοτιστη eskotisthē first aorist ingressive passive of σκοτιζω skotizō to darken). [source]
Second aorist active participle of γινωσκω ginōskō to know by personal experience. Definite statement that originally men had some knowledge of God. No people, however degraded, have yet been found without some yearning after a god, a seeking to find the true God and get back to him as Paul said in Athens (Acts 17:27). Glorified not as God (ουχ ως τεον εδοχασαν ouch hōs theon edoxasan). They knew more than they did. This is the reason for the condemnation of the heathen (Romans 2:12-16), the failure to do what they know. Their senseless heart Καρδια Kardia is the most comprehensive term for all our faculties whether feeling (Romans 9:2), will (1 Corinthians 4:5), intellect (Romans 10:6). It may be the home of the Holy Spirit (Romans 5:5) or of evil desires (Romans 1:24). See notes on Mark 7:21. for list of vices that come “out of the heart.” Ασυνετος Asunetos is a verbal adjective from συνιημι suniēmi to put together, and α a privative, unintelligent, not able to put together the manifest evidence about God (Romans 1:20). So darkness settled down on their hearts (εσκοτιστη eskotisthē first aorist ingressive passive of σκοτιζω skotizō to darken). [source]
Lit., man's day, in contrast with the day of the Lord (1 Corinthians 4:5). [source]
First aorist passive infinitive of πιστευω pisteuō common verb for believing, from πιστις pistis (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in 1 Corinthians 9:17; Galatians 2:7; Romans 3:2; 1 Timothy 1:11; Titus 1:3, though the active had the dative of the person. So we speak (ουτως λαλουμεν houtōs laloumen). Simple, yet confident claim of loyalty to God‘s call and message. Surely this should be the ambition of every preacher of the gospel of God. Not as pleasing men Dative case with αρεσκω areskō as in Galatians 1:10. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb δοκιμαζω dokimazō used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1 Corinthians 4:5). [source]
Dative case with αρεσκω areskō as in Galatians 1:10. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb δοκιμαζω dokimazō used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1 Corinthians 4:5). [source]
Usual construction with εως heōs for the future (aorist middle subjunctive, γενηται genētai). Note absence of αν an as often in N.T. and the Κοινε Koiné Paul uses εως heōs only here and 1 Corinthians 4:5. When the obstacle is removed then the mystery of lawlessness will be revealed in plain outline. [source]
Only here in Pastorals. In Paul, 1 Corinthians 4:5; Ephesians 1:18; Ephesians 3:9. [source]
First aorist active participle of πωτιζω phōtizō literary Koiné{[28928]}š word for which see note on 1 Corinthians 4:5; Ephesians 1:18, to turn the light on. Life and incorruption (ζωην και απταρσιαν zōēn kai aphtharsian). The opposite of τανατος thanatos “life and immortality” (unchangeable life). [source]
Only here of the Incarnation (except the verb, Titus 2:11; Titus 3:4), but for the second coming see note on Titus 2:13. Who abolished death (καταργησαντος μεν τον τανατον katargēsantos men ton thanaton). First aorist active participle of καταργεω katargeō the very phrase in 1 Corinthians 15:26; Hebrews 2:14. Brought to light First aorist active participle of πωτιζω phōtizō literary Koiné{[28928]}š word for which see note on 1 Corinthians 4:5; Ephesians 1:18, to turn the light on. Life and incorruption (ζωην και απταρσιαν zōēn kai aphtharsian). The opposite of τανατος thanatos “life and immortality” (unchangeable life). [source]