The Meaning of 1 Corinthians 6:1 Explained

1 Corinthians 6:1

KJV: Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?

YLT: Dare any one of you, having a matter with the other, go to be judged before the unrighteous, and not before the saints?

Darby: Dare any one of you, having a matter against another, prosecute his suit before the unjust, and not before the saints?

ASV: Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints?

KJV Reverse Interlinear

Dare  any  of you,  having  a matter  against  another,  go to law  before  the unjust,  and  not  before  the saints? 

What does 1 Corinthians 6:1 Mean?

Verse Meaning

Again Paul used a rhetorical question to make a point (cf. 1 Corinthians 3:16; 1 Corinthians 4:21). The answer was self-evident to him.
In view of the context the "neighbor" (NASB) must be a fellow Christian. The "unrighteous" or "ungodly" (NIV) contrasts with the "saints" and refers to an unbeliever ( 1 Corinthians 6:6). When people had disputes with each other in Corinth and wanted official arbitration, they went to the bema (judgment seat) in the center of town.
"The phrase translated "has a dispute" is a technical term for a lawsuit, or legal action; and the verb krino ("judge") in the middle voice can carry the sense of "going to law," or "bringing something for judgment," as it does here." [1]
"He does not mean that Christian courts ought to be instituted, but that Christian disputants should submit to Christian arbitration." [2]

Context Summary

1 Corinthians 6:1-11 - Settling Differences Between Brethren
The Apostle was clearly of the opinion that it was wiser for a Christian to bear injustice and wrong than to go to law before a heathen tribunal. It would have been a happy solution of myriads of disputes if his advice had been followed. Where a course of lawless crime has to be arrested in the interests of the weak and defenseless, it is necessary to call in the law and police to vindicate and protect; but when our private, personal and individual interests alone are concerned, we should be wise to submit our case to arbitration or suffer patiently.
Who are the heirs of the kingdom of heaven, 1 Corinthians 6:9-11? Do not inquire into their past history. There are pages in their lives that had better be obliterated and forgotten; or, if remembered, they should be the foil to set forth the matchless grace and love of God. Yes, that grace shall be our theme forever, when we recall the depths out of which it lifted us, and the heights to which it raised us. Let us note that the Lord Jesus and the Holy Spirit are named together. It is by the Holy Spirit that we become possessed of the nature of our Lord, which takes the place of our old evil nature and empowers us to repeat His life. [source]

Chapter Summary: 1 Corinthians 6

1  The Corinthians must take their brothers to court;
6  especially under infidels
9  The wicked shall not inherit the kingdom of God
15  Our bodies are the members of Christ, and temples of the Holy Spirit:
19  they must not therefore be defiled

Greek Commentary for 1 Corinthians 6:1

Dare any of you? [τολμαι τις υμων]
Does any one of you dare? Rhetorical question with present indicative of τολμαω — tolmaō old verb from τολμα — tolma daring. Bengel: grandi verbo notatur laesa majestas Christianorum. “The word is an argument in itself” (Robertson and Plummer). Apparently Paul has an actual case in mind as in chapter 1 Corinthians 5:1-13 though no name is called. [source]
Having a matter against his neighbour [πραγμα εχων προς τον ετερον]
Forensic sense of πραγμα — pragma (from πρασσω — prassō to do, to exact, to extort as in Luke 3:13), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in 1 Corinthians 10:24; 1 Corinthians 14:17; Galatians 6:4; Romans 2:1. Go to law (κρινεσται — krinesthai). Present middle or passive (ch. Romans 3:4) in the same forensic sense as κριτηναι — krithēnai in Matthew 5:40. Κριτης — Kritēs judge, is from this verb. Before the unrighteous This use of επι — epi with the genitive for “in the presence of” is idiomatic as in 2 Corinthians 7:14, επι Τιτου — epi Titou in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges. [source]
Go to law [κρινεσται]
Present middle or passive (ch. Romans 3:4) in the same forensic sense as κριτηναι — krithēnai in Matthew 5:40. Κριτης — Kritēs judge, is from this verb. [source]
Before the unrighteous [επι των αδικων]
This use of επι — epi with the genitive for “in the presence of” is idiomatic as in 2 Corinthians 7:14, επι Τιτου — epi Titou in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges. [source]
Dare []
“The insulted majesty of Christians is denoted by a grand word” (Bengel). [source]

Reverse Greek Commentary Search for 1 Corinthians 6:1

Luke 16:14 Covetous [φιλάργυροι]
Rev. renders literally, according to the composition of the word, lover, of money. Only here and 2 Timothy 3:2. Compare the kindred noun, 1 Timothy 6:10. The usual word for covetous is πλεονέκτης (1 Corinthians 5:10, 1 Corinthians 5:11; 1 Corinthians 6:10). [source]
Acts 5:13 Join himself [κολλᾶσθαι]
See on Luke 15:15; and Luke 10:11. In all but two instances (Romans 12:9; 1 Corinthians 6:17), the word implies a forced, unnatural, or unexpected union. Thus Philip would not, without a special command, have “joined himself” to the chariot of the Ethiopian prince (Acts 8:29). Saul's attempt to join himself to the apostles was regarded by them with suspicion (Acts 9:26); and the fact that certain persons “clave to” Paul in Athens is expressly contrasted with the attitude of the citizens at large. The sense of an unnatural union comes out clearly in 1 Corinthians 6:16. [source]
Acts 22:16 By baptized [βαπτισαι]
First aorist middle (causative), not passive, Get thyself baptized (Robertson, Grammar, p. 808). Cf. 1 Corinthians 10:2. Submit yourself to baptism. So as to απολουσαι — apolousai Get washed off as in 1 Corinthians 6:11. It is possible, as in Acts 2:38, to take these words as teaching baptismal remission or salvation by means of baptism, but to do so is in my opinion a complete subversion of Paul‘s vivid and picturesque language. As in Romans 6:4-6 where baptism is the picture of death, burial and resurrection, so here baptism pictures the change that had already taken place when Paul surrendered to Jesus on the way (Acts 22:10). Baptism here pictures the washing away of sins by the blood of Christ. [source]
Acts 26:22 The help that is from God [επικουριας της απο του τεου]
Old word from επικουρεω — epikoureō to aid, and that from επικουρος — epikouros ally, assister. Only here in N.T. God is Paul‘s ally. All of the plots of the Jews against Paul had failed so far. I stand (εστηκα — hestēka). Second perfect of ιστημι — histēmi to place, intransitive to stand. Picturesque word (Page) of Paul‘s stability and fidelity (cf. Philemon 4:1; Ephesians 6:13). Both to small and great Dative singular (rather than instrumental, taking μαρτυρουμενος — marturoumenos middle, not passive) and use of τε και — te kai links the two adjectives together in an inclusive way. These two adjectives in the singular (representative singular rather than plural) can apply to age (young and old) or to rank (Revelation 11:18) as is specially suitable here with Festus and Agrippa present. In Acts 8:10 (Hebrews 8:11) the phrase explains παντες — pantes (all). Saying nothing but what (ουδεν εκτος λεγων ων — ouden ektos legōn hōn). “Saying nothing outside of those things which.” The ablative relative ων — hōn is attracted into the case of the unexpressed antecedent τουτων — toutōn and so ablative after εκτος — ektos (adverbial preposition common in lxx, the papyri. In N.T. here and 1 Corinthians 6:18; 1 Corinthians 15:27; 2 Corinthians 12:2.). Cf. Luke 16:29 about Moses and the prophets. [source]
Acts 26:22 Both to small and great [μικρωι τε και μεγαλωι]
Dative singular (rather than instrumental, taking μαρτυρουμενος — marturoumenos middle, not passive) and use of τε και — te kai links the two adjectives together in an inclusive way. These two adjectives in the singular (representative singular rather than plural) can apply to age (young and old) or to rank (Revelation 11:18) as is specially suitable here with Festus and Agrippa present. In Acts 8:10 (Hebrews 8:11) the phrase explains παντες — pantes (all). Saying nothing but what (ουδεν εκτος λεγων ων — ouden ektos legōn hōn). “Saying nothing outside of those things which.” The ablative relative ων — hōn is attracted into the case of the unexpressed antecedent τουτων — toutōn and so ablative after εκτος — ektos (adverbial preposition common in lxx, the papyri. In N.T. here and 1 Corinthians 6:18; 1 Corinthians 15:27; 2 Corinthians 12:2.). Cf. Luke 16:29 about Moses and the prophets. [source]
Acts 26:22 Saying nothing but what [ουδεν εκτος λεγων ων]
“Saying nothing outside of those things which.” The ablative relative ων — hōn is attracted into the case of the unexpressed antecedent τουτων — toutōn and so ablative after εκτος — ektos (adverbial preposition common in lxx, the papyri. In N.T. here and 1 Corinthians 6:18; 1 Corinthians 15:27; 2 Corinthians 12:2.). Cf. Luke 16:29 about Moses and the prophets. [source]
Romans 9:17 Raised thee up [ἐξήγειρα]
Hebrew, caused thee to stand. Sept., διετηρήθης thouwast preserved alive. Only once elsewhere in the New Testament, 1 Corinthians 6:14, of raising from the dead. The meaning here is general, allowed thee to appear; brought, thee forward on the stage of events, as Zechariah 11:16. So the simple verb in Matthew 11:11; John 7:52. Other explanations are, preserved thee alive, as Sept., excited thee to opposition, as Habakkuk 1:6; created thee. [source]
Romans 6:6 The body of sin [τὸ σῶμα τῆς ἁμαρτίας]
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER-
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In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER-
1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER-
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2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER-
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3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER-
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4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER-
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5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER-
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It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER-
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In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER-
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The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]

Romans 12:9 Cleave [κολλώμενοι]
See on joined himself, Luke 15:15. Compare Acts 17:34; 1 Corinthians 6:16. [source]
Romans 8:4 The Spirit [πνεῦμα]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
Romans 7:5 In the flesh [ἐν τῇ σαρκί]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
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2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER-
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Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
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The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
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4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
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It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
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It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
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It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
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2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
-DIVIDER-
3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]

Romans 1:24 That their bodies should be dishonoured [του ατιμαζεσται τα σωματα αυτων]
Contemplated result expressed by του — tou (genitive article) and the passive infinitive ατιμαζεσται — atimazesthai (from ατιμος — atimos α — a privative and τιμος — timos dishonoured) with the accusative of general reference. Christians had a new sense of dignity for the body (1 Thessalonians 4:4; 1 Corinthians 6:13). Heathenism left its stamp on the bodies of men and women. [source]
Romans 12:9 Abhor [αποστυγουντες]
Old verb with intensive This same idiom appears with κολλωμενοι — kollōmenoi (cleaving) for which verb see 1 Corinthians 6:17, with προηγουμενοι — proēgoumenoi (preferring) in Romans 12:10 (old verb here only in N.T.), and with the participles in Romans 12:11-13 and again in Romans 12:16-18. One can supply εστε — este if he prefers. [source]
Romans 7:4 That we should be joined to another [εις το γενεσται ετερωι]
Purpose clause with εις το — eis to and the infinitive. First mention of the saints as wedded to Christ as their Husband occurs in 1 Corinthians 6:13; Galatians 4:26. See further Ephesians 5:22-33. That we might bring forth fruit unto God (ινα καρποπορησωμεν τωι τεωι — hina karpophorēsōmen tōi theōi). He changes the metaphor to that of the tree used in Romans 6:22. [source]
Romans 1:24 God gave them up [παρεδωκεν αυτους ο τεος]
First aorist active indicative of παραδιδωμι — paradidōmi old and common verb to hand over (beside, παρα — para) to one‘s power as in Matthew 4:12. These people had already wilfully deserted God who merely left them to their own self-determination and self-destruction, part of the price of man‘s moral freedom. Paul refers to this stage and state of man in Acts 17:30 by “overlooked” The withdrawal of God‘s restraint sent men deeper down. Three times Paul uses παρεδωκεν — paredōken here (Romans 1:24, Romans 1:26, Romans 1:28), not three stages in the giving over, but a repetition of the same withdrawal. The words sound to us like clods on the coffin as God leaves men to work their own wicked will. That their bodies should be dishonoured (του ατιμαζεσται τα σωματα αυτων — tou atimazesthai ta sōmata autōn). Contemplated result expressed by του — tou (genitive article) and the passive infinitive ατιμαζεσται — atimazesthai (from ατιμος — atimos α — a privative and τιμος — timos dishonoured) with the accusative of general reference. Christians had a new sense of dignity for the body (1 Thessalonians 4:4; 1 Corinthians 6:13). Heathenism left its stamp on the bodies of men and women. [source]
1 Corinthians 6:9 Fornicators []
The besetting sin of Corinth. Hence the numerous solemn and emphatic allusions to it in this epistle. See 1 Corinthians 5:11; 1 Corinthians 6:15-18; 1 Corinthians 10:8. [source]
1 Corinthians 6:6 Goeth to law [κρίνεται]
As in 1 Corinthians 6:1, and Matthew 5:40. Instead of accepting arbitration. [source]
1 Corinthians 6:15 Members of Christ []
The body is not only for the Lord (1 Corinthians 6:13), adapted for Him: it is also united with Him. See Ephesians 4:16. [source]
1 Corinthians 1:10 Through the name [δια του ονοματος]
Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2 Corinthians 10:1; Romans 12:1; Romans 15:30). That (ινα — hina). Purport (sub-final) rather than direct purpose, common idiom in Koiné{[28928]}š (Robertson, Grammar, pp.991-4) like Matthew 14:36. Used here with λεγητε ηι ητε κατηρτισμενοι — legēteλεγητε παντες — ēiμη ηι εν υμιν σχισματα — ēte katērtismenoi though expressed only once. All speak Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω — mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις — Schisma is from στασις — schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι — haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι — stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους — noi), judgment (γνωμη — gnōmēi). “Of these words νους — nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
1 Corinthians 10:8 Neither let us commit fornication [μηδε πορνευωμεν]
More exactly, And let us cease practicing fornication as some were already doing (1 Corinthians 6:11; 1 Corinthians 7:2). The connection between idolatry and fornication was very close (see Jowett, Epistles of Paul, II, p. 70) and see about Baal-Peor (Numbers 25:1-9). It was terribly true of Corinth where prostitution was part of the worship of Aphrodite. [source]
1 Corinthians 12:7 To profit withal [προς το συμπερον]
See 1 Corinthians 6:12; 1 Corinthians 10:23, 1 Corinthians 10:33 for Paul‘s guiding principle in such matters. [source]
1 Corinthians 12:24 Tempered the body together [συνεκερασεν το σωμα]
First aorist active indicative of συνκεραννυμι — sunkerannumi to mix together, old word, but in N.T. only here and Hebrews 4:2. Plato used this very word of the way God compounded (συνεκερασατο — sunekerasato) the various elements of the body in creating soul and body. Paul rejects the idea of the later Gnostics that matter is evil and the physical organs degrading. He gives a noble picture of the body with its wonderful organs planned to be the temple of God‘s Spirit (1 Corinthians 6:19) in opposition to the Epicurean sensualists in Corinth. [source]
1 Corinthians 15:24 To God, even the Father [τωι τεωι και πατρι]
Better, “to the God and Father” or to “His God and Father.” The Kingdom belongs to the Father. When he shall have abolished (οταν καταργησηι — hotan katargēsēi). First aorist active subjunctive with οταν — hotan indefinite future time. Simply, “whenever he shall abolish,” no use in making it future perfect, merely aorist subjunctive. On καταργεω — katargeō see note on 1 Corinthians 6:13; note on 1 Corinthians 13:8; 1 Corinthians 13:10; noteon 1 Corinthians 13:11.Rule All forms of power opposing the will of God. Constative aorist tense covering the whole period of conflict with final victory as climax. [source]
1 Corinthians 1:10 All speak [Σχισμα]
Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω — mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις — Schisma is from στασις — schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι — haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι — stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους — noi), judgment (γνωμη — gnōmēi). “Of these words νους — nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
1 Corinthians 1:10 There be no divisions among you [σχιζω]
Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις — Schisma is from στασις — schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι — haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι — stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). [source]
1 Corinthians 15:24 When he shall have abolished [οταν καταργησηι]
First aorist active subjunctive with οταν — hotan indefinite future time. Simply, “whenever he shall abolish,” no use in making it future perfect, merely aorist subjunctive. On καταργεω — katargeō see note on 1 Corinthians 6:13; note on 1 Corinthians 13:8; 1 Corinthians 13:10; noteon 1 Corinthians 13:11. [source]
1 Corinthians 3:17 Him shall God destroy [πτερει τουτον ο τεος]
There is a solemn repetition of the same verb in the future active indicative. The condition is the first class and is assumed to be true. Then the punishment is certain and equally effective. The church-wrecker God will wreck. What does Paul mean by “will destroy”? Does he mean punishment here or hereafter? May it not be both? Certainly he does not mean annihilation of the man‘s soul, though it may well include eternal punishment. There is warning enough here to make every pastor pause before he tears a church to pieces in order to vindicate himself. Holy (αγιος — hagios). Hence deserves reverential treatment. It is not the building or house of which Paul speaks as “the sanctuary of God” (τον ναον του τεου — ton naon tou theou), but the spiritual organization or organism of God‘s people in whom God dwells, “which temple ye are” (οιτινες εστε υμεις — hoitines este humeis). The qualitative relative pronoun οιτινες — hoitines is plural to agree with υμεις — humeis (ye) and refers to the holy temple just mentioned. The Corinthians themselves in their angry disputes had forgotten their holy heritage and calling, though this failing was no excuse for the ringleaders who had led them on. In 1 Corinthians 6:19 Paul reminds the Corinthians again that the body is the temple (ναος — naos sanctuary) of the Holy Spirit, which fact they had forgotten in their immoralities. [source]
1 Corinthians 3:17 Holy [αγιος]
Hence deserves reverential treatment. It is not the building or house of which Paul speaks as “the sanctuary of God” The qualitative relative pronoun οιτινες — hoitines is plural to agree with υμεις — humeis (ye) and refers to the holy temple just mentioned. The Corinthians themselves in their angry disputes had forgotten their holy heritage and calling, though this failing was no excuse for the ringleaders who had led them on. In 1 Corinthians 6:19 Paul reminds the Corinthians again that the body is the temple (ναος — naos sanctuary) of the Holy Spirit, which fact they had forgotten in their immoralities. [source]
1 Corinthians 5:10 Extortioners [ειδωλολατραις]
An old adjective with only one gender, rapacious (Matthew 7:15; Luke 18:11), and as a substantive robber or extortioner (here and 1 Corinthians 6:10). Bandits, hijackers, grafters they would be called today. [source]
1 Corinthians 6:12 Lawful [εχεστιν]
Apparently this proverb may have been used by Paul in Corinth (repeated in 1 Corinthians 10:23), but not in the sense now used by Paul‘s opponents. The “all things” do not include such matters as those condemned in chapter 1 Corinthians 5:1-13; 1 Corinthians 6:1-11. Paul limits the proverb to things not immoral, things not wrong per se. But even here liberty is not license. [source]
1 Corinthians 6:15 Members of Christ [μελη Χριστου]
Old word for limbs, members. Even the Stoics held the body to be common with the animals (Epictetus, Diss. l. iii. 1) and only the reason like the gods. Without doubt some forms of modern evolution have contributed to the licentious views of animalistic sex indulgence, though the best teachers of biology show that in the higher animals monogamy is the rule. The body is not only adapted for Christ (1 Corinthians 6:13), but it is a part of Christ, in vital union with him. Paul will make much use of this figure further on (12:12-31; Ephesians 4:11-16; Ephesians 5:30). [source]
1 Corinthians 6:18 Flee [πευγετε]
Present imperative. Have the habit of fleeing without delay or parley. Note abruptness of the asyndeton with no connectives. Fornication violates Christ‘s rights in our bodies (1 Corinthians 6:13-17) and also ruins the body itself. [source]
1 Corinthians 5:10 The covetous [τοις πλεονεκταις]
Old word for the over-reachers, those avaricious for more and more In N.T. only here, 1 Corinthians 6:10; Ephesians 5:5. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. Extortioners (ειδωλολατραις — harpaxin). An old adjective with only one gender, rapacious (Matthew 7:15; Luke 18:11), and as a substantive robber or extortioner (here and 1 Corinthians 6:10). Bandits, hijackers, grafters they would be called today. Idolaters Late word for hirelings This neat Greek idiom of ωπειλετε — epei with the imperfect indicative (οπειλω — ōpheilete from αν — opheilō to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, Grammar, p. 965). Sometimes αν — an is used also as in Hebrews 10:2, but with verbs of obligation or necessity Αρα — an is usually absent as here (cf. Hebrews 9:20). The unexpressed condition here would be, “if that were true” (including fornicators, the covetous, extortioners, idolaters of the outside world). Ara means in that case. [source]
1 Corinthians 5:11 If any man that is named a brother be [εαν τις αδελπος ονομαζομενος ηι]
Condition of the third class, a supposable case. Or a reviler or a drunkard (η λοιδορος η μετυσος — ē loidoros ē methusos). Λοιδορος — Loidoros occurs in Euripides as an adjective and in later writings. In N.T. only here and 1 Corinthians 6:10. For the verb see note on 1 Corinthians 4:12. Μετυσος — Methusos is an old Greek word for women and even men (cf. παροινος — paroinos of men, 1 Timothy 3:3). In N.T. only here and 1 Corinthians 6:10. Cf. Romans 13:13. Deissmann (Light from the Ancient East, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul‘s list of vices here and in 1 Corinthians 6:10. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more “respectable” vices! With such a one, no, not to eat Associative instrumental case of τοιουτωι — toioutōi after συνεστιειν — sunesthiein “not even to eat with such a one.” Social contacts with such “a brother” are forbidden [source]
1 Corinthians 5:11 Or a reviler or a drunkard [η λοιδορος η μετυσος]
Λοιδορος — Loidoros occurs in Euripides as an adjective and in later writings. In N.T. only here and 1 Corinthians 6:10. For the verb see note on 1 Corinthians 4:12. Μετυσος — Methusos is an old Greek word for women and even men (cf. παροινος — paroinos of men, 1 Timothy 3:3). In N.T. only here and 1 Corinthians 6:10. Cf. Romans 13:13. Deissmann (Light from the Ancient East, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul‘s list of vices here and in 1 Corinthians 6:10. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more “respectable” vices! [source]
1 Corinthians 6:4 If then ye have to judge things pertaining to this life [βιωτικα μεν ουν κριτηρια εαν εχητε]
Note emphatic position (proleptic) of βιωτικα κριτηρια — biōtika kritēria (tribunals pertaining to this life, as above). “If ye have tribunals pertaining to this life” (condition of third class, εαν εχητε — ean echēte). If κατιζετε — kathizete (do ye set) is indicative and interrogative, then by “who are of no account in the church” (τους εχουτενημενους εν τηι εκκλησιαι — tous exouthenēmenous en tēi ekklēsiāi) Paul means the heathen as in 1 Corinthians 6:1. If κατιζετε — kathizete be imperative, then Paul means the least esteemed members of the church for such unwished for work. It is a harsh term for the heathen, but one of indignation toward Christians. [source]
1 Corinthians 6:9 The Kingdom of God [τεου βασιλειαν]
Precisely, God‘s kingdom. Be not deceived (μη πλαναστε — mē planāsthe). Present passive imperative with negative μη — mē Do not be led astray by plausible talk to cover up sin as mere animal behaviourism. Paul has two lists in 1 Corinthians 6:9, 1 Corinthians 6:10, one with repetition of ουτε — oute neither (fornicators, idolaters, adulterers, effeminate, or μαλακοι — malakoi abusers of themselves with men or αρσενοκοιται — arsenokoitai or sodomites as in 1 Timothy 1:10 a late word for this horrid vice, thieves, covetous), the other with ου — ou not (drunkards, revilers, extortioners). All these will fall short of the kingdom of God. This was plain talk to a city like Corinth. It is needed today. It is a solemn roll call of the damned even if some of their names are on the church roll in Corinth whether officers or ordinary members. [source]
1 Corinthians 6:9 Be not deceived [μη πλαναστε]
Present passive imperative with negative μη — mē Do not be led astray by plausible talk to cover up sin as mere animal behaviourism. Paul has two lists in 1 Corinthians 6:9, 1 Corinthians 6:10, one with repetition of ουτε — oute neither (fornicators, idolaters, adulterers, effeminate, or μαλακοι — malakoi abusers of themselves with men or αρσενοκοιται — arsenokoitai or sodomites as in 1 Timothy 1:10 a late word for this horrid vice, thieves, covetous), the other with ου — ou not (drunkards, revilers, extortioners). All these will fall short of the kingdom of God. This was plain talk to a city like Corinth. It is needed today. It is a solemn roll call of the damned even if some of their names are on the church roll in Corinth whether officers or ordinary members. [source]
2 Corinthians 5:1 Building of God [οἰκοδομὴν ἐκ Θεοῦ]
In contrast with tent. The reference is to the resurrection body. Compare the city which hath the foundations, Hebrews 11:10. For of God, read, as Rev., from, God; proceeding from ( ἐκ ) Heinrici, von Gott her: compare God giveth, 1 Corinthians 15:38, and ἔχετε ἀπὸ Θεοῦ yehave from God, where the reference is to the natural body, 1 Corinthians 6:19. Construe from God with building, not with we have. [source]
2 Corinthians 6:16 For we are the temple of the living God [ημεις γαρ ναος τεου εσμεν ζωντος]
We, not temples (Acts 7:48; Acts 17:24; 1 Corinthians 3:16; 1 Corinthians 6:19). As God said (κατως ειπεν ο τεος — kathōs eipen ho theos). A paraphrase and catena of quotations, what J. Rendel Harris calls Testimonia (from Leviticus 26:11.; Isaiah 52:11; Ezekiel 20:34; Ezekiel 37:27; 2 Samuel 7:8, 2 Samuel 7:14). Plummer notes that at the beginning “I will dwell in them” (ενοικησω εν αυτοις — enoikēsō en autois) is not in any of them. “As God said” points to Leviticus 26:12; Ezekiel 37:27. [source]
Galatians 4:19 Until Christ be formed in you [μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν]
The forming of Christ in them, their attainment of the complete inner life of Christians, is the object of the new birth. By their relapse they have retarded this result and renewed Paul's spiritual travail. The verb μορφοῦν N.T.oThe idea under different aspects is common. See Romans 8:9; 1 Corinthians 2:16; 1 Corinthians 6:15; 2 Corinthians 3:18; Galatians 2:20; Ephesians 3:17; Colossians 1:27. [source]
Galatians 2:16 Justified [δικαιοῦται]
See on Romans 3:20, Romans 3:26. The meaning to declare or pronounce righteous cannot be consistently carried through Paul's writings in the interest of a theological fiction of imputed righteousness. See, for example, Romans 4:25; 1 Corinthians 6:11; and all passages where the word is used to describe justification by works of the law, as here, Galatians 3:11; Galatians 5:4. If one is a real righteousness, founded upon his conformity to the law. Why is the righteousness of faith any less a real righteousness? [source]
Galatians 2:15 Sinners of the Gentiles [ἐξ ἐθνῶν ἁμαρτωλοί]
Lit. sinners taken from the Gentiles, or sprung from. Sinners, in the conventional Jewish sense; born heathen, and as such sinners; not implying that Jews are not sinners. The Jew regarded the Gentile as impure, and styled him a dog (Matthew 15:27). See Romans 2:12; 1 Corinthians 6:1; 1 Corinthians 9:21; Ephesians 2:12; Luke 18:32; Luke 24:7. Possibly Paul here cites the very words by which Peter sought to justify his separation from the Gentile Christians, and takes up these words in order to draw from them an opposite conclusion. This is quite according to Paul's habit. [source]
Ephesians 5:14 He saith []
God. This use of the personal pronoun is frequent in Paul's writings. See Galatians 3:16; Ephesians 4:8; 1 Corinthians 6:16. [source]
Ephesians 5:5 Covetous man [πλεονεκτησ πλεον εχω]
Old word, in N.T. only here and 1 Corinthians 5:10.; 1 Corinthians 6:10. [source]
Ephesians 5:5 No [πασου]
Common idiom in the N.T. like the Hebrew= oudeis (Robertson, Grammar, p. 732). Covetous man (πλεονεκτησ πλεον εχω — pleonektēsclass="normal greek">ο εστιν — pleon echō). Old word, in N.T. only here and 1 Corinthians 5:10.; 1 Corinthians 6:10. Which is So Aleph B. A D K L have ο — hos (who), but ο — ho is right. See note on Colossians 3:14 for this use of ειδωλολατρης — ho (which thing is). On εν τηι βασιλειαι του Χριστου και τεου — eidōlolatrēs (idolater) see note on 1 Corinthians 5:10. In the Kingdom of Christ and God (Χριστου και τεου — en tēi basileiāi tou Christou kai theou). Certainly the same kingdom and Paul may here mean to affirm the deity of Christ by the use of the one article with τεος — Christou kai theou But Sharp‘s rule cannot be insisted on here because theos is often definite without the article like a proper name. Paul did teach the deity of Christ and may do it here. [source]
Ephesians 5:26 Having cleansed it [καταρισας]
First aorist active participle of καταριζω — katharizō to cleanse, either simultaneous action or antecedent. By the washing of water (τωι λουτρωι του υδατος — tōi loutrōi tou hudatos). If λουτρον — loutron only means bath or bathing-place (= λουτρον — loutron), then λουτρωι — loutrōi is in the locative. If it can mean bathing or washing, it is in the instrumental case. The usual meaning from Homer to the papyri is the bath or bathing-place, though some examples seem to mean bathing or washing. Salmond doubts if there are any clear instances. The only other N.T. example of λουτρον — loutron is in Titus 3:5. The reference here seems to be to the baptismal bath (immersion) of water, “in the bath of water.” See note on 1 Corinthians 6:11 for the bringing together of απελουσαστε — apelousasthe and ηγιαστητε — hēgiasthēte Neither there nor here does Paul mean that the cleansing or sanctification took place in the bath save in a symbolic fashion as in Romans 6:4-6. Some think that Paul has also a reference to the bath of the bride before marriage. Still more difficult is the phrase “with the word” (εν ρηματι — en rēmati). In John 17:17 Jesus connected “truth” with “sanctify.” That is possible here, though it may also be connected with καταρισας — katharisas (having cleansed). Some take it to mean the baptismal formula. [source]
Ephesians 5:26 By the washing of water [τωι λουτρωι του υδατος]
If λουτρον — loutron only means bath or bathing-place (= λουτρον — loutron), then λουτρωι — loutrōi is in the locative. If it can mean bathing or washing, it is in the instrumental case. The usual meaning from Homer to the papyri is the bath or bathing-place, though some examples seem to mean bathing or washing. Salmond doubts if there are any clear instances. The only other N.T. example of λουτρον — loutron is in Titus 3:5. The reference here seems to be to the baptismal bath (immersion) of water, “in the bath of water.” See note on 1 Corinthians 6:11 for the bringing together of απελουσαστε — apelousasthe and ηγιαστητε — hēgiasthēte Neither there nor here does Paul mean that the cleansing or sanctification took place in the bath save in a symbolic fashion as in Romans 6:4-6. Some think that Paul has also a reference to the bath of the bride before marriage. Still more difficult is the phrase “with the word” In John 17:17 Jesus connected “truth” with “sanctify.” That is possible here, though it may also be connected with καταρισας — katharisas (having cleansed). Some take it to mean the baptismal formula. [source]
Philippians 3:10 The power of his resurrection [την δυναμιν της αναστασεως αυτου]
Power (Lightfoot) in the sense of assurance to believers in immortality (1 Corinthians 15:14.; Romans 8:11), in the triumph over sin (Romans 4:24.), in the dignity of the body (1 Corinthians 6:13.; Phlippians 3:21), in stimulating the moral and spiritual life (Galatians 2:20; Romans 6:4.; Colossians 2:12; Ephesians 2:5). See Westcott‘s The Gospel of the Resurrection, ii, 31. The fellowship of his sufferings (την κοινωνιαν των πατηματων αυτου — tēn Koinéōnian tōn pathēmatōn autou). Partnership in (objective genitive) his sufferings, an honour prized by Paul (2 Corinthians 1:24). Becoming conformed to his death Present passive participle of συμμορπιζω — summorphizō late verb from συμμορπος — summorphos found only here and ecclesiastical writers quoting it. The Latin Vulgate uses configuro. See note on Romans 6:4 for συμπυτοι — sumphutoi in like sense and 2 Corinthians 4:10. “The agony of Gethsemane, not less than the agony of Calvary, will be reproduced however faintly in the faithful servant of Christ” (Lightfoot). “In this passage we have the deepest secrets of the Apostle‘s Christian experience unveiled” (Kennedy). [source]
Colossians 2:23 Have indeed a show of wisdom [εστιν λογον μεν εχοντα σοπιας]
Periphrastic present indicative with εστιν — estin in the singular, but present indicative εχοντα — echonta in the plural Λογον σοπιας — Logon sophias is probably “the repute of wisdom” (Abbott) like Plato and Herodotus. Μεν — Men (in deed) has no corresponding δε — de In will-worship (εν ετελοτρησκιαι — en ethelothrēskiāi). This word occurs nowhere else and was probably coined by Paul after the pattern of ετελοδουλεια — ethelodouleia to describe the voluntary worship of angels (see note on Colossians 2:18). And humility Clearly here the bad sense, “in mock humility.” And severity to the body (και απειδιαι σωματος — kai apheidiāi sōmatos). Old word (Plato) from απειδης — apheidēs unsparing (α — a privative, πειδομαι — pheidomai to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. Not of any value Τιμη — Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος — pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη — timē just before. It is not unusual for προς — pros to be found in the sense of “against” rather than “with” or “for.” See προς — pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη — Plēsmonē is an old word from πιμπλημι — pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
Colossians 2:23 And humility [και ταπεινοπροσυνηι]
Clearly here the bad sense, “in mock humility.” And severity to the body (και απειδιαι σωματος — kai apheidiāi sōmatos). Old word (Plato) from απειδης — apheidēs unsparing (α — a privative, πειδομαι — pheidomai to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. Not of any value Τιμη — Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος — pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη — timē just before. It is not unusual for προς — pros to be found in the sense of “against” rather than “with” or “for.” See προς — pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη — Plēsmonē is an old word from πιμπλημι — pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
Colossians 2:23 Not of any value [ουκ εν τιμηι τινι]
Τιμη — Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος — pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη — timē just before. It is not unusual for προς — pros to be found in the sense of “against” rather than “with” or “for.” See προς — pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη — Plēsmonē is an old word from πιμπλημι — pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
Colossians 2:23 Against the indulgence of the flesh [προς πλησμονην της σαρκος]
These words are sharply debated along with τιμη — timē just before. It is not unusual for προς — pros to be found in the sense of “against” rather than “with” or “for.” See προς — pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη — Plēsmonē is an old word from πιμπλημι — pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
Colossians 3:5 Mortify [νεκρωσατε]
First aorist active imperative of νεκροω — nekroō late verb, to put to death, to treat as dead. Latin Vulgate mortifico, but “mortify” is coming with us to mean putrify. Paul boldly applies the metaphor of death (Colossians 2:20; Colossians 3:3) pictured in baptism (Colossians 2:12) to the actual life of the Christian. He is not to go to the other Gnostic extreme of license on the plea that the soul is not affected by the deeds of the body. Paul‘s idea is that the body is the temple of the Holy Spirit (1 Corinthians 6:19). He mentions some of these “members upon the earth” like fornication See the longer list of the works of the flesh in Galatians 5:19-21, though covetousness is not there named, but it is in Ephesians 4:19; Ephesians 5:5. [source]
2 Timothy 4:18 Heavenly kingdom [τὴν βασιλείαν τὴν ἐπουράνιον]
The phrase N.T.o Ἑπουράνιος heavenlyonly here in Pastorals. Mostly in Paul and Hebrews. Heavenly kingdom, here the future, glorified life, as 1 Corinthians 6:9, 1 Corinthians 6:10; 1 Corinthians 15:50; Luke 13:29. In the same sense, kingdom of Christ and of God, Ephesians 5:5; kingdom of their Father, Matthew 13:43; my Father's kingdom, Matthew 26:29; kingdom prepared for you, Matthew 25:34; eternal kingdom of our Lord and Savior Jesus Christ, 2 Peter 1:11. [source]
2 Timothy 2:21 From these [απο τουτων]
From the vessels for dishonour of 2 Timothy 2:20. Sanctified (ηγιασμενον — hēgiasmenon). Perfect passive participle of αγιαζω — hagiazō for which verb see note on 1 Corinthians 6:11. Meet for the master‘s use Dative case δεσποτηι — despotēi (for which word see note on 1 Timothy 6:1) with ευχρηστον — euchrēston neuter singular like ηγιασμενον — hēgiasmenon agreeing with σκευος — skeuos Old verbal adjective Perfect passive participle of ετοιμαζω — hetoimazō in a state of readiness, old and common word, elsewhere by Paul only 1 Corinthians 2:9 (lxx). [source]
2 Timothy 2:21 Sanctified [ηγιασμενον]
Perfect passive participle of αγιαζω — hagiazō for which verb see note on 1 Corinthians 6:11. [source]
2 Timothy 2:22 Flee [πευγε]
Present active imperative of πευγω — pheugō old and common verb. In this sense see note on 1 Corinthians 6:18. Follow after (διωκε — diōke). Present active imperative of διωκω — diōkō as if in a chase for which sense see note on 1 Thessalonians 5:15. Steady pursuit of these virtues like those in Galatians 5:22. Call on the Lord See note on 1 Corinthians 1:2; Romans 10:12-14. [source]
Titus 1:15 Unbelieving [απιστοις]
As in 1 Corinthians 7:12.; 1 Timothy 5:8. The principle or proverb just quoted appears also in 1 Corinthians 6:12; 1 Corinthians 10:23; Romans 14:20. For the defilement of mind (νους — nous) and conscience (συνειδησις — suneidēsis) in both Gentile and Jew by sin, see Romans 1:18-2:29. [source]
1 John 2:9 His brother [τὸν ἀδελφόν]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]
Revelation 3:20 Will sup [δειπνησω]
Future active of δειπνεω — deipneō old verb, from δειπνον — deipnon (supper), as in Luke 17:8. Fellowship in the Messianic kingdom (Luke 22:30; Mark 14:25; Matthew 26:29). Purely metaphorical, as is plain from 1 Corinthians 6:13. [source]
Revelation 22:14 They that wash their robes [οι πλυνοντες τας στολας αυτων]
Present active articular participle of πλυνω — plunō See Revelation 7:14 for this very verb with στολας — stolas while in Revelation 3:4 the negative statement occurs. Cf. 1 Corinthians 6:11.That they may have the right (ινα εσται η εχουσια αυτων — hina estai hē exousia autōn). Purpose clause with ινα — hina and the future middle of ειμι — eimi (a common construction in this book, Revelation 6:4, Revelation 6:11; Revelation 9:5, Revelation 9:20; Revelation 13:12; Revelation 14:13), that there may be their right.”To come to the tree of life “Over the tree of life.” On εχουσια επι — exousia epi = “power over” see Revelation 6:8; Revelation 13:7; Revelation 16:9; Luke 9:1. On “the tree of life” see Revelation 2:7; Revelation 22:2.May enter in (εισελτωσιν — eiselthōsin). Purpose clause with ινα — hina and the second aorist active subjunctive of εισερχομαι — eiserchomai parallel with ινα εσται — hina estai (future).By the gates Associative instrumental case of πυλων — pulōn (Revelation 21:12), “by the gate towers.” [source]
Revelation 3:20 If any man hear - and open [εαν τις ακουσηι και ανοιχηι]
Condition of third class with εαν — ean and first aorist (ingressive) active subjunctive of ακουω — akouō and ανοιγω — anoigō See John 10:3; John 18:37. See the picture reversed (Swete) in Luke 13:25; Matthew 25:10.I will come in to him (εισελευσομαι — eiseleusomai). Future middle of εισερχομαι — eiserchomai See Mark 15:43; Acts 11:3 for εισερχομαι προς — eiserchomai pros to go into a man‘s house. Cf. John 14:23.Will sup Future active of δειπνεω — deipneō old verb, from δειπνον — deipnon (supper), as in Luke 17:8. Fellowship in the Messianic kingdom (Luke 22:30; Mark 14:25; Matthew 26:29). Purely metaphorical, as is plain from 1 Corinthians 6:13. [source]

What do the individual words in 1 Corinthians 6:1 mean?

Dare anyone of you a matter having against the other go to law before the unrighteous and not saints
Τολμᾷ τις ὑμῶν πρᾶγμα ἔχων πρὸς τὸν ἕτερον κρίνεσθαι ἐπὶ τῶν ἀδίκων καὶ οὐχὶ ἁγίων

Τολμᾷ  Dare 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: τολμάω  
Sense: not to dread or shun through fear.
τις  anyone 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
ὑμῶν  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.
πρᾶγμα  a  matter 
Parse: Noun, Accusative Neuter Singular
Root: πρᾶγμα  
Sense: that which has been done, a deed, an accomplished fact.
πρὸς  against 
Parse: Preposition
Root: πρός  
Sense: to the advantage of.
ἕτερον  other 
Parse: Adjective, Accusative Masculine Singular
Root: ἀλλοιόω 
Sense: the other, another, other.
κρίνεσθαι  go  to  law 
Parse: Verb, Present Infinitive Middle or Passive
Root: κρίνω  
Sense: to separate, put asunder, to pick out, select, choose.
ἐπὶ  before 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
ἀδίκων  unrighteous 
Parse: Adjective, Genitive Masculine Plural
Root: ἄδικος 
Sense: descriptive of one who violates or has violated justice.
ἁγίων  saints 
Parse: Adjective, Genitive Masculine Plural
Root: ἅγιος  
Sense: most holy thing, a saint.