KJV: And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.
YLT: And certain of you were these! but ye were washed, but ye were sanctified, but ye were declared righteous, in the name of the Lord Jesus, and in the Spirit of our God.
Darby: And these things were some of you; but ye have been washed, but ye have been sanctified, but ye have been justified in the name of the Lord Jesus, and by the Spirit of our God.
ASV: And such were some of you: but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.
| ταῦτά | such |
|
Parse: Demonstrative Pronoun, Nominative Neuter Plural Root: οὗτος Sense: this. |
|
| τινες | some [of] |
|
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
|
| ἦτε | you were |
|
Parse: Verb, Imperfect Indicative Active, 2nd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
|
| ἀπελούσασθε | you were washed |
|
Parse: Verb, Aorist Indicative Middle, 2nd Person Plural Root: ἀπολούω Sense: to wash off or away. |
|
| ἡγιάσθητε | you were sanctified |
|
Parse: Verb, Aorist Indicative Passive, 2nd Person Plural Root: ἁγιάζω Sense: to render or acknowledge, or to be venerable or hallow. |
|
| ἐδικαιώθητε | you were justified |
|
Parse: Verb, Aorist Indicative Passive, 2nd Person Plural Root: δικαιόω Sense: to render righteous or such he ought to be. |
|
| ὀνόματι | name |
|
Parse: Noun, Dative Neuter Singular Root: ὄνομα Sense: name: univ. |
|
| τοῦ | of the |
|
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Κυρίου | Lord |
|
Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
|
| (ἡμῶν) | of us |
|
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
| Ἰησοῦ | Jesus |
|
Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
|
| Χριστοῦ | Christ |
|
Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
|
| Πνεύματι | Spirit |
|
Parse: Noun, Dative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
|
| Θεοῦ | God |
|
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| ἡμῶν | of us |
|
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
Greek Commentary for 1 Corinthians 6:11
A sharp homethrust. Literally, “And these things (ταυτα tauta neuter plural) were ye (some of you).” The horror is shown by ταυτα tauta but by τινες tines Paul narrows the picture to some, not all. But that was in the past (ητε ēte imperfect indicative) like Romans 6:17. Thank God the blood of Jesus does cleanse from such sins as these. But do not go back to them. [source]
First aorist middle indicative, not passive, of απολουω apolouō Either direct middle, ye washed yourselves, or indirect middle, as in Acts 22:16, ye washed your sins away (force of απο apo). This was their own voluntary act in baptism which was the outward expression of the previous act of God in cleansing “These twin conceptions of the Christian state in its beginning appear commonly in the reverse order” (Findlay). The outward expression is usually mentioned before the inward change which precedes it. In this passage the Trinity appear as in the baptismal command in Matthew 28:19. [source]
According to fact the order would be justified, washed (baptism), sanctified; but as Ellicott justly remarks, “in this epistle this order is not set forth with any studied precision, since its main purpose is corrective.” [source]
Emphasizing the actual moral renewal, which is the true idea of justification. This is shown by the words “by the Spirit,” etc., for the Spirit is not concerned in mere forensic justification. [source]
Reverse Greek Commentary Search for 1 Corinthians 6:11
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]
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]
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]
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]
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]
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]
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]
Perfect passive participle of αγιαζω hagiazō for which verb see note on 1 Corinthians 6:11. [source]
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]