KJV: If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.
YLT: if others do partake of the authority over you -- not we more? but we did not use this authority, but all things we bear, that we may give no hindrance to the good news of the Christ.
Darby: If others partake of this right over you, should not rather we? But we have not used this right, but we bear all things, that we may put no hindrance in the way of the glad tidings of the Christ.
ASV: If others partake of this right over you, do not we yet more? Nevertheless we did not use this right; but we bear all things, that we may cause no hindrance to the gospel of Christ.
ἄλλοι | others |
Parse: Adjective, Nominative Masculine Plural Root: ἄλλος Sense: another, other. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ὑμῶν | over you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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ἐξουσίας | authority |
Parse: Noun, Genitive Feminine Singular Root: ἐξουσία Sense: power of choice, liberty of doing as one pleases. |
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μετέχουσιν | partake |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: μετέχω Sense: to be or become partaker. |
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οὐ | [should] not |
Parse: Adverb Root: οὐ Sense: no, not; in direct questions expecting an affirmative answer. |
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μᾶλλον | more |
Parse: Adverb Root: μᾶλλον Sense: more, to a greater degree, rather. |
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ἐχρησάμεθα | we did use |
Parse: Verb, Aorist Indicative Middle, 1st Person Plural Root: χράομαι Sense: to receive a loan. |
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ἐξουσίᾳ | right |
Parse: Noun, Dative Feminine Singular Root: ἐξουσία Sense: power of choice, liberty of doing as one pleases. |
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ταύτῃ | this |
Parse: Demonstrative Pronoun, Dative Feminine Singular Root: οὗτος Sense: this. |
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ἀλλὰ | Instead |
Parse: Conjunction Root: ἀλλά Sense: but. |
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πάντα | all things |
Parse: Adjective, Accusative Neuter Plural Root: πᾶς Sense: individually. |
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στέγομεν | we bear |
Parse: Verb, Present Indicative Active, 1st Person Plural Root: στέγω Sense: deck, thatch, to cover. |
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ἵνα | so that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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τινα | any |
Parse: Interrogative / Indefinite Pronoun, Accusative Feminine Singular Root: τὶς Sense: a certain, a certain one. |
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ἐνκοπὴν | hindrance |
Parse: Noun, Accusative Feminine Singular Root: ἐγκοπή Sense: a cutting (made in a road to impede an enemy in pursuit). |
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δῶμεν | we should place |
Parse: Verb, Aorist Subjunctive Active, 1st Person Plural Root: διδῶ Sense: to give. |
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τῷ | to the |
Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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εὐαγγελίῳ | gospel |
Parse: Noun, Dative Neuter Singular Root: εὐαγγέλιον Sense: a reward for good tidings. |
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Χριστοῦ | Christ |
Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
Greek Commentary for 1 Corinthians 9:12
Objective genitive after εχουσιαν exousian [source]
Because of Paul‘s peculiar relation to that church as founder and apostle. But we bear all things (αλλα παντα στεγομεν alla panta stegomen). Old verb to cover (στεγη stegē roof) and so to cover up, to conceal, to endure (1 Corinthians 13:7 of love). Paul deliberately declined to use (usual instrumental case with χραομαι chraomai) his right to pay in Corinth. That we may cause no hindrance Late word ενκοπη enkopē a cutting in (cf. radio or telephone) or hindrance from ενκοπτω enkoptō to cut in, rare word (like εκκοπη ekkopē) here only in N.T. and once in Vettius Valens. How considerate Paul is to avoid “a hindrance to the gospel of Christ” (τωι ευαγγελιωι του Χριστου tōi euaggeliōi tou Christou dative case and genitive) rather than insist on his personal rights and liberties, an eloquent example for all modern men. [source]
Old verb to cover Paul deliberately declined to use (usual instrumental case with χραομαι chraomai) his right to pay in Corinth. [source]
Late word ενκοπη enkopē a cutting in (cf. radio or telephone) or hindrance from ενκοπτω enkoptō to cut in, rare word (like εκκοπη ekkopē) here only in N.T. and once in Vettius Valens. How considerate Paul is to avoid “a hindrance to the gospel of Christ” (τωι ευαγγελιωι του Χριστου tōi euaggeliōi tou Christou dative case and genitive) rather than insist on his personal rights and liberties, an eloquent example for all modern men. [source]
Rev., correctly, right. The right to claim maintenance. [source]
Rev., bear. The primary meaning is to cover. So some render 1 Corinthians 13:7, covereth for beareth. Hence to protect by covering, as with a tight ship or roof. So Aesehylus, of a ship: “The wooden house with sails that keeps out ( στέγων ) the sea” (“Suppliants,” 126). “The tower keeps off ( ἀποστέγει ) the multitude of the enemy” (“Seven against Thebes,” 220). And so, to bear up against, endure. Compare 1 Thessalonians 3:1, 1 Thessalonians 3:5. [source]
Lit., give hindrance. Rev., cause hindrance. Ἑγκοπή hindranceonly here in the New Testament. Primarily, an incision, and so used by the physician Galen. Compare the kindred verb ἐγκόπτω tocut into, also occurring in Hippocrates in the surgical sense. In the sense of cutting into one's way, it gets the meaning of hindrance. See Acts 24:4; Romans 15:22; Galatians 5:7; 1 Thessalonians 2:18; 1 Peter 3:7. Compare the Latin intercidere to divide, inter-rupt. [source]
Reverse Greek Commentary Search for 1 Corinthians 9:12
See on suffer, 1 Corinthians 9:12. It keeps out resentment as the ship keeps out the water, or the roof the rain. [source]
The many. We all (οι παντες hoi pantes). We the all, the whole number, οι παντες hoi pantes being in apposition with the subject we (ημεις hēmeis unexpressed). Partake Have a part with or in, share in. See 1 Corinthians 9:12; Hebrews 2:14; Hebrews 5:13 (partaking of milk). Of the one bread (του ενος αρτου tou henos artou). Of the one loaf, the article του tou referring to one loaf already mentioned. One body Here the mystical spiritual body of Christ as in 1 Corinthians 12:12., the spiritual kingdom or church of which Christ is head (Colossians 1:18; Ephesians 5:23). [source]
Have a part with or in, share in. See 1 Corinthians 9:12; Hebrews 2:14; Hebrews 5:13 (partaking of milk). Of the one bread (του ενος αρτου tou henos artou). Of the one loaf, the article του tou referring to one loaf already mentioned. One body Here the mystical spiritual body of Christ as in 1 Corinthians 12:12., the spiritual kingdom or church of which Christ is head (Colossians 1:18; Ephesians 5:23). [source]
Στεγω Stegō is old verb from στεγη stegē roof, already in 1 Corinthians 9:12; 1 Thessalonians 3:1, 1 Thessalonians 3:5 which see. Love covers, protects, forbears (suffert, Vulgate). See note on 1 Peter 4:8 “because love covers a multitude of sins” (οτι αγαπη καλυπτει πητος αμαρτιων hoti agapē kaluptei phēthos hamartiōn), throws a veil over. [source]
Lit. no longer forbearing. See on 1 Corinthians 9:12: lxx, 1Thessalonians href="/desk/?q=1th+3:2&sr=1">1 Thessalonians 3:2) and I sent (1 Thessalonians 3:5), the previous presence of Timothy with him at Athens. [source]
Στεγω Stegō is old verb to cover from στεγη stegē roof (Mark 2:4), to cover with silence, to conceal, to keep off, to endure as here and 1 Corinthians 9:12; 1 Corinthians 13:7. In the papyri in this sense (Moulton and Milligan‘s Vocabulary). Μηκετι Mēketi usual negative with participle in the Koiné{[28928]}š rather than ουκετι ouketi [source]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας egenēthē eis humās). First aorist passive indicative of γινομαι ginomai in practically same sense as εγενετο egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας eis humās like the Koiné{[28928]}š is little more than the dative υμιν humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν dunamis In the Holy Spirit and much assurance (λογωι δυναμει en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι en repeated with πληροπορεω logōiκατως οιδατε dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
Better, Must be the first to partake. His is the first right to the fruits of his labor in the gospel. The writer seems to have in his eye 1 Corinthians 9:7, where there is a similar association of military service and farming to illustrate the principle that they who proclaim the gospel should live of the gospel. Μεταλαμβάνειν to partake, oP, and only here in Pastorals. Paul uses μετέχειν . See 1 Corinthians 9:10, 1 Corinthians 9:12; 1 Corinthians 10:17, 1 Corinthians 10:21, 1 Corinthians 10:30. [source]
As is natural and right. To partake (μεταλαμβανειν metalambanein). Old word as in Acts 2:46 to share in. Paul elsewhere uses μετεχω metechō as in 1 Corinthians 9:12. [source]
Old word as in Acts 2:46 to share in. Paul elsewhere uses μετεχω metechō as in 1 Corinthians 9:12. [source]