Paul"s description of himself as one whom God had called to be an apostle of Jesus Christ reminded his original readers of his privilege and authority (cf. Romans 1:1). The idea of authority received added strength from the reference to the will of God (cf. 2 Corinthians 1:1; Ephesians 1:1; Colossians 1:1; 2 Timothy 1:1). [source][source][source]
Sosthenes was probably the same Sosthenes who was the ruler of the synagogue in Corinth ( Acts 18:17). He was with Paul in Ephesus when Paul penned this epistle. Though Luke did not record his conversion in the Book of Acts , Sosthenes quite clearly became a believer, assuming this was the same man. Probably he was the same Prayer of Manasseh , and Paul referred to him because the Corinthians knew him well. [source][source][source]
Context Summary
1 Corinthians 1:1-11 - Enriched And United In Christ
It was pleasant to the church at Corinth to realize that one of their own number was associated with the Apostle in his great ministry. Compare 1 Corinthians 1:1 with Acts 18:17. We have been sanctified in Christ in the purpose of God, but we must make our calling sure by living as saints. Note Paul's liberality-it was enough for him if men called on Jesus as their Lord. Such he could receive as brothers. There was no strain of narrow sectarianism in his nature.
If we would live a true life, we must draw on Jesus Christ. Our riches are in Him, awaiting our claiming and use. The unsearchable riches of Christ are at our disposal, but we must appropriate and use them. Let us begin to live as God's heirs. Utterance and knowledge are ours through the Holy Spirit. We have looked into ourselves for them. That is the mistake! We must look up and reach down. God has called us into partnership with His Son. We share His sorrows, sufferings, and labors for a world's conversion; He bids us share in His grace. The perfecting of 1 Corinthians 1:10 is the weaving together of a rent. Paul's object in this Epistle was the ending of the strife that had divided the Corinthian church. [source]
Chapter Summary: 1 Corinthians 1
1After his salutation and thanksgiving for the Corinthians, 10Paul exhorts them to unity, 12and reproves their dissensions 18God destroys the wisdom of the wise, 21by the foolishness of preaching; 26and calls not the wise, mighty, and noble, 28but the foolish, weak, and men of no account
Greek Commentary for 1 Corinthians 1:1
Called to be an apostle [κλητος αποστολος] Verbal adjective κλητος klētos from καλεω kaleō without ειναι einai to be. Literally, a called apostle (Romans 1:1), not so-called, but one whose apostleship is due not to himself or to men (Galatians 1:1), but to God, through the will of God The intermediate Paul knows that he is not one of the twelve apostles, but he is on a par with them because, like them, he is chosen by God. He is an apostle of Jesus Christ or Christ Jesus (MSS. vary here, later epistles usually Christ Jesus). The refusal of the Judaizers to recognize Paul as equal to the twelve made him the more careful to claim his position. Bengel sees here Paul‘s denial of mere human authority in his position and also of personal merit: Namque mentione Dei excluditur auctoramentum humanum, mentione Voluntatis Dei, meritum Pauli. [source]
Our brother [ho adelphos)] Literally, the brother, but regular Greek idiom for our brother. This Sosthenes, now with Paul in Ephesus, is probably the same Sosthenes who received the beating meant for Paul in Corinth (Acts 18:17). If so, the beating did him good for he is now a follower of Christ. He is in no sense a Corinthians-author of the Epistle, but merely associated with Paul because they knew him in Corinth. He may have been compelled by the Jews to leave Corinth when he, a ruler of the synagogue, became a Christian. See note on 1 Thessalonians 1:1 for the mention of Silas and Timothy in the salutation. Sosthenes could have been Paul‘s amanuensis for this letter, but there is no proof of it. [source]
Reverse Greek Commentary Search for 1 Corinthians 1:1
Matthew 28:19In the name [εἰς τὸ ὄνομα] Rev., correctly, “into the name.” Baptizing into the name has a twofold meaning. 1. Unto, denoting object or purpose, as εἰς μετάνοιαν , unto repentance (Matthew 3:11); εἰς ἄφεσιν ἁμαρτιῶν , for the remission of sins (Acts 2:38). 2. Into, denoting union or communion with, as Romans 6:3, “baptized into Christ Jesus; into his death;” i.e., we are brought by baptism into fellowship with his death. Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him. E ἰς , into, is the preposition commonly used with baptize. See Acts 8:16; Acts 19:3,Acts 19:5; 1 Corinthians 1:13,1 Corinthians 1:15; 1 Corinthians 10:2; Galatians 3:27. In Acts 2:38, however, Peter says, “Be baptized upon ( ἐπὶ ) the name of Jesus Christ; and in Acts 10:48, he commands Cornelius and his friends to be baptized in ( ἐν ) the name of the Lord. To be baptized upon the name is to be baptized on the confession of that which the name implies: on the ground of the name; so that the name Jesus, as the contents of the faith and confession, is the ground upon which the becoming baptized rests. In the name ( ἐν ) has reference to the sphere within which alone true baptism is accomplished. The name is not the mere designation, a sense which would give to the baptismal formula merely the force of acharm. The name, as in the Lord's Prayer (“Hallowed be thy name”), is the expression of the sum total of the divine Being: not his designation as God or Lord, but the formula in which all his attributes and characteristics are summed up. It is equivalent to his person. The finite mind can deal with him only through his name; but his name is of no avail detached from his nature. When one is baptized into the name of the Trinity, he professes to acknowledge and appropriate God in all that he is and in all that he does for man. He recognizes and depends upon God the Father as his Creator and Preserver; receives Jesus Christ as his only Mediator and Redeemer, and his pattern of life; and confesses the Holy Spirit as his Sanctifier and Comforter. [source]
Mark 9:41Because ye are Christ‘s [hoti Christou este)] Predicate genitive, belong to Christ. See Romans 8:9; 1 Corinthians 1:12; 2 Corinthians 10:7. That is the bond of universal brotherhood of the redeemed. It breaks over the lines of nation, race, class, sex, everything. No service is too small, even a cup of cold water, if done for Christ‘s sake. See note on Matthew 18:6. for discussion on stumbling-blocks for these little ones that believe on Jesus (Mark 9:42), a loving term of all believers, not just children. [source]
Luke 6:40Perfect [κατηρτισμένος] Rev., rendering the participle more literally, perfected. See on Matthew 4:21. The word signifies to readjust, restore, set to rights, whether in a physical or a moral sense. See 1 Corinthians 1:10, where Paul exhorts to be perfectly joined together ( κατηρτισμένοι ) in opposition to being divided. In Galatians 6:1, it is used of restoring a brother taken in a fault. Hence the meaning to perfect, as Ephesians 4:12. Used in medical language of setting a bone or joint. [source]
John 1:42Looked upon him [εμβλεπσας αυτωι] See John 1:36 for same word and form of John‘s eager gaze at Jesus. Luke uses this word of Jesus when Peter denied him (Luke 22:61). He brought him Effective second aorist active indicative of αγο ago as if Andrew had to overcome some resistance on Simon‘s part. Thou shalt be called Cephas Apparently before Simon spoke. We do not know whether Jesus had seen Simon before or not, but he at once gives him a nickname that will characterize him some day, though not yet, when he makes the noble confession (Matthew 16:17.), and Jesus will say, “Thou art Peter.” Here the future passive indicative of καλεω kaleō is only prophecy. The Aramaic Χηπας Cēphās (rock) is only applied to Simon in John except by Paul (1 Corinthians 1:12; Galatians 1:18, etc.). But the Greek Πετρος Petros is used by all. In the ancient Greek πετρα petra was used for the massive ledge of rock like Stone Mountain while πετρος petros was a detached fragment of the ledge, though itself large. This distinction may exist in Matthew 16:17., except that Jesus probably used Aramaic which would not have such a distinction. [source]
Acts 18:24Eloquent [λόγιος] Only here in New Testament. The word is used in Greek literature in several senses. As λόγος means either reason or speech, so this derivative may signify either one who has thought much, and has much to say, or one who can say it well. Hence it is used: 1. Of one skilled in history. Herodotus, for example, says that the Heliopolitans are the most learned in history ( λογιώτατοι ) of all the Egyptians. 2. Of an eloquent person. An epithet of Hermes or Mercury, as the god of speech and eloquence. 3. Of a learned person generally. There seems hardly sufficient reason for changing the rendering of the A. V. (Rev., learned )especially as the scripture-learning of Apollos is specified in the words mighty in the scriptures, and his superior eloquence appears to have been the reason why some of the Corinthians preferred him to Paul. See 1 Corinthians 1:12; 1 Corinthians 2:4; 2 Corinthians 10:10. [source]
Acts 10:48Commanded [προσεταχεν] First aorist active indicative. Peter himself abstained from baptizing on this occasion (cf. Paul in 1 Corinthians 1:14). Evidently it was done by the six Jewish brethren. [source]
Acts 18:8Crispus [Κρισπος] Though a Jew and ruler of the synagogue (cf. Acts 13:15), he had a Latin name. Paul baptized him (1 Corinthians 1:14) himself, perhaps because of his prominence, apparently letting Silas and Timothy baptize most of the converts (1 Corinthians 1:14-17). Probably he followed Paul to the house of Titus Justus. It looked like ruin for the synagogue. [source]
Acts 18:17Beat him [ετυπτον] Inchoative imperfect active, began to beat him, even if they could not beat Paul. Sosthenes succeeded Crispus (Acts 18:8) when he went over to Paul. The beating did Sosthenes good for he too finally is a Christian (1 Corinthians 1:1), a co-worker with Paul whom he had sought to persecute. And Gallio cared for none of these things (και ουδεν τουτων τωι Γαλλιωνι εμελεν kai ouden toutōn tōi Galliōni emelen). Literally, “no one of these things was a care to Gallio.” The usually impersonal verb (μελει εμελεν meleiemelen imperfect active) here has the nominative as in Luke 10:40. These words have been often misunderstood as a description of Gallio‘s lack of interest in Christianity, a religious indifferentist. But that is quite beside the mark. Gallio looked the other way with a blind eye while Sosthenes got the beating which he richly deserved. That was a small detail for the police court, not for the proconsul‘s concern. Gallio shows up well in Luke‘s narrative as a clear headed judge who would not be led astray by Jewish subterfuges and with the courage to dismiss a mob. [source]
Romans 7:23The law of my mind [τῷ νόμῳ τοῦ νοός μου] Νοῦς mindis a term distinctively characteristic of Paul, though not confined to him. See Luke 24:45; Revelation 13:18; Revelation 17:9. Paul's usage of this term is not based, like that of spirit and flesh, on the Septuagint, though the word occurs six times as the rendering of lebh heart, and once of ruach spirit. -DIVIDER-
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He uses it to throw into sharper relief the function of reflective intelligence and moral judgment which is expressed generally by καρδία heartkey to its Pauline usage is furnished by the contrast in 1 Corinthians 14:14-19, between speaking with a tongue and with the understanding ( τῷ νοΐ́ ), and between the spirit and the understanding (1 Corinthians 14:14). There it is the faculty of reflective intelligence which receives and is wrought upon by the Spirit. It is associated with γνωμή opinionresulting from its exercise, in 1 Corinthians 1:10; and with κρίνει judgethin Romans 14:5. -DIVIDER-
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Paul uses it mainly with an ethical reference - moral judgment as related to action. See Romans 12:2, where the renewing of the νοῦς mindis urged as a necessary preliminary to a right moral judgment (“that ye may prove,” etc.,). The νοῦς which does not exercise this judgment is ἀδόκιμος notapproved, reprobate. See note on reprobate, Romans 1:28, and compare note on 2 Timothy 3:8; note on Titus 1:15, where the νοῦς is associated with the conscience. See also on Ephesians 4:23. -DIVIDER-
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It stands related to πνεῦμα spiritas the faculty to the efficient power. It is “the faculty of moral judgment which perceives and approves what is good, but has not the power of practically controlling the life in conformity with its theoretical requirements.” In the portrayal of the struggle in this chapter there is no reference to the πνεῦμα spiritwhich, on the other hand, distinctively characterizes the christian state in ch. 8. In this chapter Paul employs only terms pertaining to the natural faculties of the human mind, and of these νοῦς mindis in the foreground. [source]
Romans 11:25In part [ἀπὸ μέρους] Μέρος partis never used adverbially in the Gospels, Acts, and Revelation. In the Epistles it is rarely used in any other way. The only exceptions are 2 Corinthians 3:10; 2 Corinthians 9:3; Ephesians 4:9,Ephesians 4:16. Paul employs it in several combinations. With ἀπό from(1 Corinthians 1:14; 1 Corinthians 2:5), and ἐκ outof (1 Corinthians 12:27; 1 Corinthians 13:9,1 Corinthians 13:10,1 Corinthians 13:12), in which a thing is conceived as looked at from the part, either ( ἀπὸ ) as a simple point of view, or ( ἐκ ) as a standard according to which the whole is estimated. Thus 1 Corinthians 12:27, “members ἐκ μέρους severallyi.e., members from a part of the whole point of view. Also with ἐν inas Colossians 2:16, with respect to, literally, in the matter of. With ἀνά upthe idea being of a series or column of parts reckoned upward, part by part. Μέρος τι withregard to some part, partly, occurs 1 Corinthians 11:18; and κατὰ μέρος , reckoning part by part downward; according to part, particularly, Hebrews 9:5. Construe here with hath happened: has partially befallen. Not partial hardening, but hardening extending over a part. -DIVIDER-
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[source]
Romans 1:1Called to be an apostle [δουλος] An apostle by vocation (Denney) as in 1 Corinthians 1:1. In Galatians 1:1 δεσμιος klētos is not used, but the rest of the verse has the same idea. Separated (κλητος αποστολος aphōrismenos). Perfect passive participle of κλητος aphorizō for which verb see note on Galatians 1:15. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God‘s gospel, a chosen vessel (Acts 9:15). By man also (Acts 13:2). Many of Paul‘s characteristic words like απωρισμενος euaggelion have been already discussed in the previous Epistles that will call for little comment from now on. [source]
Romans 16:23Gaius my host [Γαιος ο χενος μου] Perhaps the same Gaius of 1 Corinthians 1:14 (Acts 19:29; Acts 20:4), but whether the one of 3 John 1:1 we do not know. Χενος Xenos was a guest friend, and then either a stranger (Matthew 25:35) or a host of strangers as here. This Gaius was plainly a man of some means as he was the host of all the church. Erastus (2 Timothy 4:20) was “the treasurer of the city” (ο οικονομος της πολεως ho oikonomos tēs poleōs), one of the outstanding men of Corinth, the “steward” (house-manager) or city manager. See note on Luke 12:42 and note on Luke 16:1. He is probably the administrator of the city‘s property. [source]
Romans 1:1Paul [Παυλος] Roman name See note on Acts 13:9 for the origin of this name by the side of Saul. Servant (doulos). Bond-slave of Jesus Christ (or Christ Jesus as some MSS. give it and as is the rule in the later Epistles) for the first time in the Epistles in the opening sentence, though the phrase already in Galatians 1:10. Recurs in Philemon 1:1 and desmios (bondsman) in Philemon 1:1. Called to be an apostle An apostle by vocation (Denney) as in 1 Corinthians 1:1. In Galatians 1:1 δεσμιος klētos is not used, but the rest of the verse has the same idea. Separated (κλητος αποστολος aphōrismenos). Perfect passive participle of κλητος aphorizō for which verb see note on Galatians 1:15. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God‘s gospel, a chosen vessel (Acts 9:15). By man also (Acts 13:2). Many of Paul‘s characteristic words like απωρισμενος euaggelion have been already discussed in the previous Epistles that will call for little comment from now on. [source]
1 Corinthians 1:18For the word of the cross [ο λογος γαρ ο του σταυρου] Literally, “for the preaching (with which I am concerned as the opposite of wisdom of word in 1 Corinthians 1:17) that (repeated article ο ho almost demonstrative) of the cross.” “Through this incidental allusion to preaching St. Paul passes to a new subject. The discussions in the Corinthian Church are for a time forgotten, and he takes the opportunity of correcting his converts for their undue exaltation of human eloquence and wisdom” (Lightfoot). [source]
1 Corinthians 11:18Divisions [σχισματα] Accusative of general reference with the infinitive υπαρχειν huparchein in indirect discourse. Old word for cleft, rent, from σχιζω schizō Example in papyri for splinter of wood. See note on 1 Corinthians 1:10. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord‘s Supper. [source]
1 Corinthians 11:24When he had given thanks [ευχαριστησας] First aorist active participle of ευχαριστεω eucharisteō from which word our word Eucharist comes, common late verb (see note on 1 Corinthians 1:14). [source]
1 Corinthians 1:2Which is in Corinth [τηι ουσηι εν Κοριντωι] See note on Acts 13:1 for idiom. It is God‘s church even in Corinth, “laetum et ingens paradoxon ” (Bengel). This city, destroyed by Mummius b.c. 146, had been restored by Julius Caesar a hundred years later, b.c. 44, and now after another hundred years has become very rich and very corrupt. The very word “to Corinthianize” meant to practise vile immoralities in the worship of Aphrodite (Venus). It was located on the narrow Isthmus of the Peloponnesus with two harbours (Lechaeum and Cenchreae). It had schools of rhetoric and philosophy and made a flashy imitation of the real culture of Athens. See note on Acts 18:1 for the story of Paul‘s work here and now the later developments and divisions in this church will give Paul grave concern as is shown in detail in I and II Corinthians. All the problems of a modern city church come to the front in Corinth. They call for all the wisdom and statesmanship in Paul. That are sanctified (ηγιασμενοις hēgiasmenois). Perfect passive participle of αγιαζω hagiazō late form for αγιζω hagizō so far found only in the Greek Bible and in ecclesiastical writers. It means to make or to declare αγιον hagion (from αγος hagos awe, reverence, and this from αζω hazō to venerate). It is significant that Paul uses this word concerning the called saints or called to be saints (κλητοις αγιοις klētois hagiois) in Corinth. Cf. κλητος αποστολος klētos apostolos in 1 Corinthians 1:1. It is because they are sanctified in Christ Jesus (εν Χριστωι Ιησου en Christōi Iēsou). He is the sphere in which this act of consecration takes place. Note plural, construction according to sense, because εκκλησια ekklēsia is a collective substantive. With all that call upon Associative instrumental case with συν sun rather than και kai (and), making a close connection with “saints” just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the lxx (Genesis 12:8; Zec 13:9) and is applied to Christ as to Jehovah (2 Thessalonians 1:7,2 Thessalonians 1:9,2 Thessalonians 1:12; Philemon 2:9,Philemon 2:10). Paul heard Stephen pray to Christ as Lord (Acts 7:59). Here “with a plain and direct reference to the Divinity of our Lord” (Ellicott). Their Lord and ours (αυτων και ημων autōn kai hēmōn). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (επανορτωσις epanorthōsis) of the previous “our,” showing the universality of Christ. [source]
1 Corinthians 1:18To them that are perishing [τοις μεν απολλυμενοις] Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See note on 2 Thessalonians 2:10). Cf. 2 Corinthians 4:3. Foolishness (μωρια mōria). Folly. Old word from μωρος mōros foolish. In N.T. only in 1 Corinthians 1:18,1 Corinthians 1:21,1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19. But unto us which are being saved Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
1 Corinthians 2:2Save Jesus Christ [ει μη Ιησουν Χριστον] Both the person and the office (Lightfoot). I had no intent to go beyond him and in particular, and him crucified Literally, and this one as crucified (perfect passive participle). This phase in particular (1 Corinthians 1:18) was selected by Paul from the start as the centre of his gospel message. He decided to stick to it even after Athens where he was practically laughed out of court. The Cross added to the σχανδαλον scandalon of the Incarnation, but Paul kept to the main track on coming to Corinth. [source]
1 Corinthians 2:2and him crucified [και τουτον εσταυρωμενον] Literally, and this one as crucified (perfect passive participle). This phase in particular (1 Corinthians 1:18) was selected by Paul from the start as the centre of his gospel message. He decided to stick to it even after Athens where he was practically laughed out of court. The Cross added to the σχανδαλον scandalon of the Incarnation, but Paul kept to the main track on coming to Corinth. [source]
1 Corinthians 11:18When ye come together in the church [συνερχομενων ημων εν εκκλησιαι] Genitive absolute. Here εκκλησια ekklēsia has the literal meaning of assembly. Divisions (σχισματα schismata). Accusative of general reference with the infinitive υπαρχειν huparchein in indirect discourse. Old word for cleft, rent, from σχιζω schizō Example in papyri for splinter of wood. See note on 1 Corinthians 1:10. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord‘s Supper. Partly Accusative of extent (to some part) like παντα panta in 1 Corinthians 10:33. He could have said εκ μερους ek merous as in 1 Corinthians 13:9. The rumours of strife were so constant (I keep on hearing, ακουω akouō). [source]
1 Corinthians 2:2and this one as crucified [perfect passive participle)] (perfect passive participle). This phase in particular (1 Corinthians 1:18) was selected by Paul from the start as the centre of his gospel message. He decided to stick to it even after Athens where he was practically laughed out of court. The Cross added to the σχανδαλον scandalon of the Incarnation, but Paul kept to the main track on coming to Corinth. [source]
1 Corinthians 2:4But in demonstration [αλλ εν αποδειχει] In contrast with the plausibility just mentioned. This word, though an old one from αποδεικνυμι apodeiknumi to show forth, occurs nowhere else in the New Testament. Spirit (πνευμα pneuma) here can be the Holy Spirit or inward spirit as opposed to superficial expression and power (δυναμις dunamis) is moral power rather than intellectual acuteness (cf. 1 Corinthians 1:18). [source]
1 Corinthians 2:4plausibility [] just mentioned. This word, though an old one from αποδεικνυμι apodeiknumi to show forth, occurs nowhere else in the New Testament. Spirit (πνευμα pneuma) here can be the Holy Spirit or inward spirit as opposed to superficial expression and power (δυναμις dunamis) is moral power rather than intellectual acuteness (cf. 1 Corinthians 1:18). [source]
1 Corinthians 2:4Spirit [πνευμα] (πνευμα pneuma) here can be the Holy Spirit or inward spirit as opposed to superficial expression and power (δυναμις dunamis) is moral power rather than intellectual acuteness (cf. 1 Corinthians 1:18). [source]
1 Corinthians 2:7That hath been hidden [την αποκεκρυμμενην] See note on Romans 16:25; note on Colossians 1:26; Ephesians 3:5. Articular perfect passive participle of αποκρυπτω apokruptō more precisely defining the indefinite σοπιαν sophian (wisdom). Foreordained before the worlds (προωρισεν προ των αιωνων proōrisen pro tōn aiōnōn). This relative clause (ην hēn) defines still more closely God‘s wisdom. Note προ pro with both verb and substantive (αιωνων aiōnōn). Constative aorist of God‘s elective purpose as shown in Christ crucified (1 Corinthians 1:18-24). “It was no afterthought or change of plan” (Robertson and Plummer). Unto our glory “The glory of inward enlightenment as well as of outward exaltation” (Lightfoot). [source]
1 Corinthians 2:7Foreordained before the worlds [προωρισεν προ των αιωνων] This relative clause Constative aorist of God‘s elective purpose as shown in Christ crucified (1 Corinthians 1:18-24). “It was no afterthought or change of plan” (Robertson and Plummer). [source]
1 Corinthians 3:3Jealousy and strife [ζηλος και ερις] Zeal Ερις Eris is an old word, but used only by Paul in N.T. (see note on 1 Corinthians 1:11). Wrangling follows jealousy. These two voices of the spirit are to Paul proof that the Corinthians are still σαρκικοι sarkikoi and walking according to men, not according to the Spirit of Christ. [source]
1 Corinthians 3:18Thinketh that he is wise [δοκει σοπος ειναι] Condition of first class and assumed to be true. Predicate nominative σοπος sophos with the infinitive to agree with subject of δοκει dokei (Robertson, Grammar, p. 1038). Paul claimed to be “wise” himself in 1 Corinthians 3:10 and he desires that the claimant to wisdom may become wise (ινα γενηται σοπος hina genētai sophos purpose clause with ινα hina and subjunctive) by becoming a fool (μωρος γενεστω mōros genesthō second aorist middle imperative of γινομαι ginomai) as this age looks at him. This false wisdom of the world (1 Corinthians 1:18-20,1 Corinthians 1:23; 1 Corinthians 2:14), this self-conceit, has led to strife and wrangling. Cut it out. [source]
1 Corinthians 4:2Moreover [λοιπον] Like λοιπον loipon in 1 Corinthians 1:16 which see, accusative of general reference, as for what is left, besides. It is required (ζητειται zēteitai). It is sought. Many MSS. read ζητειτε zēteite ye seek, an easy change as αι ai and ε e came to be pronounced alike (Robertson, Grammar, p. 186). That a man be found faithful Non-final use of ινα hina with first aorist passive subjunctive of ευρισκω heuriskō the result of the seeking Fidelity is the essential requirement in all such human relationships, in other words, plain honesty in handling money like bank-clerks or in other positions of trust like public office. [source]
1 Corinthians 5:2Did not rather mourn [και ουχι μαλλον επεντησατε] Possibly question also and note strong negative form ουχι ouchi which favours it. The very least that they could have done The sub-final use of ινα hina of desired result (1 Corinthians 1:15) so common in the Koiné. First aorist passive subjunctive of αιρω airō to lift up, to carry off. Decent self-respect should have compelled the instant expulsion of the man instead of pride in his rascality. [source]
1 Corinthians 5:2That he might be taken away [ινα αρτηι] The sub-final use of ινα hina of desired result (1 Corinthians 1:15) so common in the Koiné. First aorist passive subjunctive of αιρω airō to lift up, to carry off. Decent self-respect should have compelled the instant expulsion of the man instead of pride in his rascality. [source]
1 Corinthians 9:5To lead about a wife that is a believer? [αδελπην γυναικα περιαγειν] Old verb περιαγω periagō intransitive in Acts 13:11. Two substantives in apposition, a sister a wife, a common Greek idiom. This is a plea for the support of the preacher‘s wife and children. Plainly Paul has no wife at this time. And Cephas (και Κηπας kai Kēphās). Why is he singled out by name? Perhaps because of his prominence and because of the use of his name in the divisions in Corinth (1 Corinthians 1:12). It was well known that Peter was married (Matthew 8:14). Paul mentions James by name in Galatians 1:19 as one of the Lord‘s brothers. All the other apostles were either married or had the right to be. [source]
1 Corinthians 4:6That in us ye may learn [ινα εν ημιν ματητε] Final clause with ινα hina and the second aorist active subjunctive of μαντανω manthanō to learn. As an object lesson in our cases It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. So Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. Not to go beyond the things which are written (το Μη υπερ α γεγραπται to Mē huper ha gegraptai). It is difficult to reproduce the Greek idiom in English. The article το to is in the accusative case as the object of the verb ματητε mathēte (learn) and points at the words “Μη υπερ α γεγραπται Mē huper ha gegraptai apparently a proverb or rule, and elliptical in form with no principal verb expressed with μη mē whether “think” (Auth.) or “go” (Revised). There was a constant tendency to smooth out Paul‘s ellipses as in 2 Thessalonians 2:3; 1 Corinthians 1:26,1 Corinthians 1:31. Lightfoot thinks that Paul may have in mind O.T. passages quoted in 1 Corinthians 1:19,1 Corinthians 1:31; 1 Corinthians 3:19,1 Corinthians 3:20. That ye be not puffed up Sub-final use of ινα hina (second use in this sentence) with notion of result. It is not certain whether πυσιουστε phusiousthe (late verb form like πυσιαω πυσαω phusiaōινα phusaō to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with ζηλουτε hina like ινα γινωσκομεν zēloute in Galatians 4:17 (cf. Πυσιοω hina ginōskomen in 1 John 5:20) or the present subjunctive by irregular contraction (Robertson, Grammar, pp. 203, 342f.), probably the present indicative. πυσις Phusioō is from πυσαω phusis (nature) and so meant to make natural, but it is used by Paul just like πυσιαω phusaō or πυσα phusiaō (from εις υπερ του ενος κατα του ετερου phusa a pair of bellows), a vivid picture of self-conceit. One for the one against the other (υπερ heis huper tou henos kata tou heterou). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are “for” (κατα huper) the one and “against” (του ετερου kata down on, the genitive case) the other (ετεροδοχ tou heterou not merely another or a second, but the different sort, heterodox). [source]
1 Corinthians 4:6Not to go beyond the things which are written [το Μη υπερ α γεγραπται] It is difficult to reproduce the Greek idiom in English. The article το to is in the accusative case as the object of the verb ματητε mathēte (learn) and points at the words “Μη υπερ α γεγραπται Mē huper ha gegraptai apparently a proverb or rule, and elliptical in form with no principal verb expressed with μη mē whether “think” (Auth.) or “go” (Revised). There was a constant tendency to smooth out Paul‘s ellipses as in 2 Thessalonians 2:3; 1 Corinthians 1:26,1 Corinthians 1:31. Lightfoot thinks that Paul may have in mind O.T. passages quoted in 1 Corinthians 1:19,1 Corinthians 1:31; 1 Corinthians 3:19,1 Corinthians 3:20. [source]
1 Corinthians 5:1It is reported [ακουεται] Present passive indicative of ακουω akouō to hear; so literally, it is heard. “Fornication is heard of among you.” Probably the household of Chloe (1 Corinthians 1:11) brought this sad news (Ellicott). And such (και τοιαυτη kai toiautē). Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. Πορνεια Porneia is sometimes used (Acts 15:20,Acts 15:29) of such sin in general and not merely of the unmarried whereas μοιχεια moicheia is technically adultery on the part of the married (Mark 7:21). As is not even among the Gentiles Height of scorn. The Corinthian Christians were actually trying to win pagans to Christ and living more loosely than the Corinthian heathen among whom the very word “Corinthianize” meant to live in sexual wantonness and license. See Cicero pro Cluentio, v. 14. That one of you hath his father‘s wife (ωστε γυναικα τινα του πατρος εχειν hōste gunaika tina tou patros echein). “So as (usual force of ωστε hōste) for one to go on having (εχειν echein present infinitive) a wife of the (his) father.” It was probably a permanent union (concubine or mistress) of some kind without formal marriage like John 4:8. The woman probably was not the offender‘s mother (step-mother) and the father may have been dead or divorced. The Jewish law prescribed stoning for this crime (Leviticus 18:8; Leviticus 22:11; Deuteronomy 22:30). But the rabbis (Rabbi Akibah) invented a subterfuge in the case of a proselyte to permit such a relation. Perhaps the Corinthians had also learned how to split hairs over moral matters in such an evil atmosphere and so to condone this crime in one of their own members. Expulsion Paul had urged in 2 Thessalonians 3:6 for such offenders. [source]
1 Corinthians 9:5And Cephas [και Κηπας] Why is he singled out by name? Perhaps because of his prominence and because of the use of his name in the divisions in Corinth (1 Corinthians 1:12). It was well known that Peter was married (Matthew 8:14). Paul mentions James by name in Galatians 1:19 as one of the Lord‘s brothers. All the other apostles were either married or had the right to be. [source]
1 Corinthians 9:15For it were good for me to die, than that any man should make my glorying void [καλον γαρ μοι μαλλον αποτανειν η το καυχημα μου ουδεις κενωσει] The tangled syntax of this sentence reflects the intensity of Paul‘s feeling on the subject. He repeats his refusal to use his privileges and rights to a salary by use of the present perfect middle indicative By the epistolary aorist Then he gives his reason in vigorous language without a copula (ην ēn were): “For good for me to die rather than,” but here he changes the construction by a violent anacoluthon. Instead of another infinitive (κενωσαι kenōsai) after η ē (than) he changes to the future indicative without οτι hoti or ινα hina “No one shall make my glorying void,” viz., his independence of help from them. Κενοω Kenoō is an old verb, from κενος kenos empty, only in Paul in N.T. See note on 1 Corinthians 1:17. [source]
2 Corinthians 1:1Timothy our brother [] Lit., the brother. Compare 1 Corinthians 1:1. Well known in the Christian brotherhood. When Paul writes to Timothy himself he calls him son ” (Bengel). Timothy appears, not as amanuensis, nor as joint-author, but as joint-sender of the epistle. [source]
2 Corinthians 1:1And Timothy [και Τιμοτεος] Timothy is with Paul, having been sent on to Macedonia from Ephesus (Acts 19:22). He is in no sense Corinthians-author any more than Sosthenes was in 1 Corinthians 1:1. [source]
2 Corinthians 1:12Not in fleshly wisdom [ouk en sophiāi sarkikēi)] See 1 Corinthians 1:17; 1 Corinthians 2:4,1 Corinthians 2:13. Paul uses sarkikos five times and it occurs only twice elsewhere in N.T. See note on 1 Corinthians 3:3. We behaved ourselves (ουκ εν σοπιαι σαρκικηι anestraphēmen). Second aorist passive indicative of anastrephō old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle. More abundantly to you-ward They had more abundant opportunity to observe how scrupulous Paul was (Acts 18:11). [source]
2 Corinthians 1:12The testimony of our conscience [το μαρτυριον της συνειδησεως ημων] In apposition with καυχησις kauchēsis Sincerity of God (ειλικρινειαι του τεου eilikrineiāi tou theou). Like δικαιοσυνη τεου dikaiosunē theou (Romans 1:17; Romans 3:21), the God-kind of righteousness. So the God-kind (genitive case) of sincerity. Late word from ειλικρινης eilikrinēs See note on 1 Corinthians 5:8. Not in fleshly wisdom See 1 Corinthians 1:17; 1 Corinthians 2:4,1 Corinthians 2:13. Paul uses sarkikos five times and it occurs only twice elsewhere in N.T. See note on 1 Corinthians 3:3. We behaved ourselves (ουκ εν σοπιαι σαρκικηι anestraphēmen). Second aorist passive indicative of anastrephō old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle. More abundantly to you-ward They had more abundant opportunity to observe how scrupulous Paul was (Acts 18:11). [source]
2 Corinthians 1:14As also ye did acknowledge us in part [κατως και επεγνωτε ημας απο μερους] Gracious acknowledgment (second aorist active indicative of επιγνωσκω epignōskō) to the original Pauline party (1 Corinthians 1:12; 1 Corinthians 3:4) that he had seemed to care so little for them. And now in his hour of victory he shows that, if he is their ground of glorying, they are his also (cf. 1 Thessalonians 2:19.; Philemon 2:16).sa120 [source]
2 Corinthians 10:10Weighty and strong [πησιν] These adjectives can be uncomplimentary and mean “severe and violent” instead of “impressive and vigorous.” The adjectives bear either sense. His bodily presence (βαρειαι και ισχυραι hē parousia tou sōmatos). This certainly is uncomplimentary. “The presence of his body.” It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts 14:12). He had some physical defect of the eyes (Galatians 4:14) and a thorn in the flesh (2 Corinthians 12:7). In the second century Acts of Paul and Thecla he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as “the bald-headed, hook-nosed Galilean.” However that may be, his accusers sneered at his personal appearance as “weak” (η παρουσια του σωματος asthenēs). His speech of no account Perfect passive participle of ο λογος εχουτενημενος exoutheneō to treat as nothing (cf. 1 Corinthians 1:28). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1 Corinthians 1:17; 1 Corinthians 2:1,1 Corinthians 2:4; 2 Corinthians 11:6). He made different impressions on different people. “Seldom has any one been at once so ardently hated and so passionately loved as St. Paul” (Deissmann, St. Paul, p. 70). “At one time he seemed like a man, and at another he seemed like an angel” (Acts of Paul and Thecla). He spoke like a god at Lystra (Acts 14:8-12), but Eutychus went to sleep on him (Acts 20:9). Evidently Paul winced under this biting criticism of his looks and speech. [source]
2 Corinthians 9:5Make up beforehand [προκαταρτισωσι] Late and rare double compound verb προκαταρτιζω prokatartizō (in Hippocrates). Only here in N.T. See καταρτιζω katartizō in 1 Corinthians 1:10. [source]
2 Corinthians 10:10His speech of no account [αστενης] Perfect passive participle of ο λογος εχουτενημενος exoutheneō to treat as nothing (cf. 1 Corinthians 1:28). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1 Corinthians 1:17; 1 Corinthians 2:1,1 Corinthians 2:4; 2 Corinthians 11:6). He made different impressions on different people. “Seldom has any one been at once so ardently hated and so passionately loved as St. Paul” (Deissmann, St. Paul, p. 70). “At one time he seemed like a man, and at another he seemed like an angel” (Acts of Paul and Thecla). He spoke like a god at Lystra (Acts 14:8-12), but Eutychus went to sleep on him (Acts 20:9). Evidently Paul winced under this biting criticism of his looks and speech. [source]
2 Corinthians 9:5Go before [προελτωσιν] Second aorist active of προερχομαι proerchomai Go to you before I come. Make up beforehand (προκαταρτισωσι prokatartisōsi). Late and rare double compound verb προκαταρτιζω prokatartizō (in Hippocrates). Only here in N.T. See καταρτιζω katartizō in 1 Corinthians 1:10. Your afore-promised bounty “Blessing” Note third use of “pro” before. He literally rubs it in that the pledge was overdue. That the same might be ready (ταυτην ετοιμην ειναι tautēn hetoimēn einai). Here the infinitive alone (ειναι einai) is used to express purpose without ωστε hōste or εις το eis to or προς το pros to with the accusative of general reference (ταυτην tautēn). The feminine form ετοιμην hetoimēn is regular (1 Peter 1:5) though ετοιμος hetoimos also occurs with the feminine like the masculine (Matthew 25:10). And not of extortion “And not as covetousness.” Some offerings exhibit covetousness on the part of the giver by their very niggardliness. [source]
Galatians 1:18To see [ἱστορῆσαι] N.T.o1. To inquire into: 2. to find out by inquiring: 3. to gain knowledge by visiting; to become personally acquainted with. In lxx, only Matthew href="/desk/?q=mt+16:18&sr=1">Matthew 16:18; see on John 1:42; see on 1 Corinthians 1:12. [source]
Galatians 1:15Called [καλέσας] See on Romans 4:17. Referring to Paul's call into the kingdom and service of Christ. It need not be limited to his experience at Damascus, but may include the entire chain of divine influences which led to his conversion and apostleship. He calls himself κλητὸς ἀπόστολος anapostle by call, Romans 1:1; 1 Corinthians 1:1. [source]
Ephesians 4:12For the perfecting [πρὸς τὸν καταρτισμὸν] Only here in the New Testament. In classical Greek of refitting a ship or setting a bone. The preposition for denotes the ultimate purpose. Ministering and building are means to this end. Hence its emphatic position in the sentence. For perfecting, see on mending, Matthew 4:21; see on perfected, Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. Compare 1 Corinthians 1:10; Hebrews 13:21. The radical idea of adjustment is brought out in Ephesians 4:13. [source]
Ephesians 1:1By the will of God [δια τεληματος τεου] As in 1 Corinthians 1:1; 2 Corinthians 1:1; Romans 1:1. At Ephesus (εν Επεσωι en Ephesōi). In Aleph and B these words are inserted by later hands, though both MSS. give the title Προς Επεσιους Pros Ephesious Origen explains the words τοις αγιοις τοις ουσιν tois hagiois tois ousin as meaning “the saints that are” (genuine saints), showing that his MSS. did not have the words εν Επεσωι en Ephesōi The explanation of the insertion of these words has already been given in the remarks on “The Destination” as one copy of the general letter that was preserved in Ephesus. It is perfectly proper to call it the Epistle to the Ephesians if we understand the facts. [source]
Philippians 2:1Comfort [παρακλησις] Rather, “ground of appeal to you in Christ.” See note on 1 Corinthians 1:10; Ephesians 4:1. Consolation (παραμυτιον paramuthion). Old word from παραμυτεομαι paramutheomai persuasive address, incentive. Of love Objective genitive, “in love” (undefined as in 1 Corinthians 13:1-13). Fellowship (κοινωνια Koinéōnia). Partnership in the Holy Spirit “whose first fruit is love” (Galatians 5:22). Any tender mercies Common use of this word for the nobler ςισχερα viscera and so for the higher emotions. But τις tis is masculine singular and σπλαγχνα splagchna is neuter plural. Lightfoot suggests an error of an early transcriber or even of the amanuensis in writing ει τις ei tis instead of ει τινα ei tina f0). [source]
1 Timothy 6:3The words of our Lord Jesus Christ [τοις του κυριου ημων Ιησου Χριστου] Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock‘s opinion like 1 Timothy 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1 Corinthians 11:23) or objective genitive about Jesus like 2 Timothy 1:8; 1 Corinthians 1:18. According to godliness (κατα ευσεβειαν kata eusebeian). Promoting (designed for) godliness as in Titus 1:1. [source]
1 Timothy 4:3To abstain from meats [απεχεσται βρωματων] Infinitive dependent, not on κωλυοντων kōluontōn but on the positive idea κελευοντων keleuontōn (implied, not expressed). Ablative case of βρωματων brōmatōn after απεχεσται apechesthai (present direct middle, to hold oneself away from). See 1 Corinthians 8-10; Romans 14; 15 for disputes about “meats offered to idols” and 1 Corinthians 1:22. for the Gnostic asceticism. Which God created (α ο τεος εκτισεν ha ho theos ektisen). First active indicative of κτιζω ktizō (Corinthians 1 Corinthians 1:16). Cf. 1 Corinthians 10:25. To be received “For reception.” Old word, only here in N.T. By them that believe and know (τοις πιστοις και επεγνωκοσι tois pistois kai epegnōkosi). Dative case, “for the believers and those who (one article unites closely) have known fully” (perfect active participle of επιγινωσκω epiginōskō), a Pauline use of the word (Colossians 1:6). [source]
1 Timothy 6:3Consenteth not [μη προσερχεται] Also condition of first class with μη mē instead of ου ou Προσερχομαι Proserchomai (old verb, to come to, to approach, with dative) is common enough in N.T. (Hebrews 4:16; Hebrews 7:25, etc.), but in the metaphorical sense of coming to one‘s ideas, assenting to, here only in N.T., but is so used in Philo and Irenaeus (Ellicott). Sound words (υγιαινουσιν λογοις hugiainousin logois). See note on 1 Timothy 1:10 for υγιαινω hugiainō The words of our Lord Jesus Christ Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock‘s opinion like 1 Timothy 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1 Corinthians 11:23) or objective genitive about Jesus like 2 Timothy 1:8; 1 Corinthians 1:18. According to godliness (κατα ευσεβειαν kata eusebeian). Promoting (designed for) godliness as in Titus 1:1. [source]
2 Timothy 4:5Of an evangelist [εὐαγγελιστοῦ] Here, Acts 21:8and Ephesians 4:11. In the last passage, a special function, with apostles, prophets, pastors, and teachers. A traveling, minister whose work was not confined to a particular church. So Philip, Acts 8:5-13,Acts 8:26-40. A helper of the apostles. An apostle, as such, was an evangelist (1 Corinthians 1:17), but every evangelist was not an apostle. In The Teaching of the Twelve Apostles (about 100 a.d.) it is prescribed that an apostle shall not remain in one place longer than two days, and that when he departs he shall take nothing with him except enough bread to last until his next station (ch. xi). [source]
2 Timothy 4:5Suffer hardship [κακοπατησον] See note on 2 Timothy 2:9. Do the work of an evangelist (εργον ποιησον ευαγγελιστου ergon poiēson euaggelistou). See note on 1 Corinthians 1:17; Ephesians 4:11 for ευαγγελιστης euaggelistēs gospelizer. Fulfil First aorist active imperative of πληροπορεω plērophoreō for which see note on Colossians 4:12. In Colossians 4:17 Paul uses πληροω plēroō to Archippus about his ministry as he here employs πληροπορεω plērophoreō Both verbs mean to fill full. [source]
Titus 3:13Apollos [Απολλων] Paul‘s friend (Acts 18:24-19:1; 1 Corinthians 1:12.). Set forward (προπεμπσον propempson). First aorist active imperative of προπεμπω propempō old verb, to send on ahead (1 Corinthians 16:6,1 Corinthians 16:11; Romans 15:24). That nothing be wanting unto them Purpose with ινα hina and present (or second aorist λιπηι lipēi some MSS.) subjunctive of λειπω leipō old verb to leave, to remain, to lack. With dative case here (αυτοις autois). [source]
Philemon 1:1Timothy, our brother [] Lit., the brother. Timothy could not be called an apostle. He is distinctly excluded from this office in 2 Corinthians 1:1; Colossians 1:1; compare Philemon 1:1. In Philippians and Philemon, after the mention of Timothy the plural is dropped. In Colossians it is maintained throughout the thanksgiving only. The title brother is used of Quartus, Romans 16:23; Sosthenes, 1 Corinthians 1:1; Apollos, 1 Corinthians 16:12. [source]
Hebrews 1:2By whom also he made the worlds [δι ' οὗ καὶ ἐποίησεν τοὺς αἰῶνας] Διὰ commonly expresses secondary agency, but, in some instances, it is used of God's direct agency. See 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 4:7. Christ is here represented as a mediate agency in creation. The phrase is, clearly, colored by the Alexandrian conception, but differs from it in that Christ is not represented as a mere instrument, a passive tool, but rather as a cooperating agent. “Every being, to reach existence, must have passed through the thought and will of the Logos” (Godet); yet “the Son can do nothing of himself but what he seeth the Father doing” (John 5:19). With this passage Colossians 1:16should be studied. There it is said that all things, collectively ( τὰ πάντα ), were created in him ( ἐν αὐτῷ ) and through him ( δι ' αὐτοῦ as here). The former expression enlarges and completes the latter. Δι ' αὐτοῦ represents Christ as the mediate instrument. Ἐν αὐτῷ indicates that “all the laws and purposes which guide the creation and government of the universe reside in him, the Eternal Word, as their meeting-point.” Comp. John 1:3; 1 Corinthians 8:6. For τοῦς αἰῶνας theworlds, see additional note on 2 Thessalonians 1:9. Rend. for by whom also he made, by whom he also made. The emphasis is on made, not on worlds: on the fact of creation, not on what was created. In the writer's thought heirship goes with creation. Christ is heir of what he made, and because he made it. As πάντων, in the preceding clause, regards all things taken singly, αἰῶνας regards them in cycles. Ἀιῶνας does not mean times, as if representing the Son as the creator of all time and times, but creation unfolded in time through successive aeons. All that, in successive periods of time, has come to pass, has come to pass through him. Comp. 1 Corinthians 10:11; Ephesians 3:21; Hebrews 9:26; 1 Timothy 1:17; lxx, Ecclesiastes href="/desk/?q=ec+3:11&sr=1">Ecclesiastes 3:11. See also Clement of Rome, Ad Corinth. xxxv, ὁ δημιουργὸς καὶ πατὴρ τῶν αἰώνων theCreator and Father of the ages. Besides this expression, the writer speaks of the world as κόσμος (Hebrews 4:3; Hebrews 10:5); ἡ οἰκουμένη (Hebrews 1:6), and τὰ πάντα (Hebrews 1:3). [source]
Hebrews 13:21Make you perfect [καταρτισαι] First aorist active optative of καταρτιζω katartizō to equip, as in Hebrews 10:5. A wish for the future. See 1 Corinthians 1:10; 2 Corinthians 13:11; 2 Timothy 3:17. Working in us “Doing in us.” Some MSS. read “in you.” Well-pleasing Compound adjective Usually with the dative (Romans 12:2), here with enōpion autou more like the Hebrew. This is one of the noblest doxologies in the N.T. [source]
Hebrews 13:7Remember [μνημονευετε] Present active imperative of μνημονευω mnēmoneuō old verb to be mindful of (from μνημων mnēmōn mindful) with genitive (John 15:20) or accusative (Matthew 16:9). “Keep in mind.” Cf. Hebrews 11:22. Them that had the rule over you Present middle participle of ηγεομαι hēgeomai with genitive of the person The preaching of these early disciples, apostles, and prophets (1 Corinthians 1:17). And considering the issue of their life No “and” in the Greek, but the relative ων hōn (whose) in the genitive case after αναστροπης anastrophēs “considering the issue of whose life.” Present active participle of ανατεωρεω anatheōreō late compound, to look up a subject, to investigate, to observe accurately, in N.T. only here and Acts 17:23. Εκβασις Ekbasis is an old word from εκβαινω ekbainō to go out (Hebrews 11:15, here only in N.T.), originally way out (1 Corinthians 10:13), but here (only other N.T. example) in sense of end or issue as in several papyri examples (Moulton and Milligan, Vocabulary). Imitate their faith Present middle imperative of μιμεομαι mimeomai old verb (from μιμος mimos actor, mimic), in N.T. only here, 2 Thessalonians 3:7,2 Thessalonians 3:9; 3 John 1:11. Keep on imitating the faith of the leaders. [source]
James 2:5As to the world [τωι κοσμωι] The ethical dative of interest, as the world looks at it as in Acts 7:20; 1 Corinthians 1:18; 2 Corinthians 10:4; James 4:4. By the use of the article (the poor) James does not affirm that God chose all the poor, but only that he did choose poor people (Matthew 10:23-26; 1 Corinthians 1:26-28).Rich in faith (πλουσιους εν πιστει plousious en pistei). Rich because of their faith. As he has shown in James 1:9.Which he promised Genitive of the accusative relative ην hēn attracted to the case of the antecedent βασιλειας basileias (the Messianic kingdom), the same verb and idea already in James 1:12 Cf. the beatitude of Jesus in Matthew 5:3 for the poor in spirit. [source]
1 Peter 5:10Shall himself perfect [αὐτὸς καταρτίσει] The A. V. overlooks the αὐτὸς , himself, which is very significant as indicating God's personal interest and energy in the work of confirming his children. Shall perfect. Rev. reads restore, in margin. The root of this word appears in ἄρω or ἀραρίσκω , to fit or join together. So ἄρθρον means a joint. The radical notion of the verb is, therefore, adjustment - the-DIVIDER-
putting of all the parts into right relation and connection. We find it used of mending the nets (Matthew 4:21), and of restoring an erring brother (Galatians 6:1); of framing the body and the worlds (Hebrews 10:5; Hebrews 11:3); of the union of members in the church (1 Corinthians 1:10; 2 Corinthians 13:11). Out of this comes the general sense of perfecting (Matthew 21:16; Luke 6:40; 1 Thessalonians 3:10). [source]
Revelation 17:9The mind [ὁ νοῦς] I. Νοῦς is the organ of mental perception and apprehension - of conscious life, the mind, comprising the faculties of perceiving and understanding, of feeling, judging, determining. (a) The intellectual faculty or understanding (Luke 24:45). So here, according to some. -DIVIDER-
-DIVIDER-
(b) The reason, regarded as the faculty of perceiving divine things: of recognizing goodness and hating evil (Romans 1:28; Romans 7:23; Ephesians 4:17). -DIVIDER-
-DIVIDER-
(c) The power of calm and impartial judgment (2 Thessalonians 2:2). -DIVIDER-
-DIVIDER-
II. Νοῦς isa particular mode of thinking and judging: moral consciousness as a habit of mind or opinion. Hence thoughts, feelings, purposes (Romans 14:5; 1 Corinthians 1:10). Some render here meaning. [source]
Parse: Noun, Nominative Masculine Singular
Root: Παῦλος
Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles.
Greek Commentary for 1 Corinthians 1:1
Verbal adjective κλητος klētos from καλεω kaleō without ειναι einai to be. Literally, a called apostle (Romans 1:1), not so-called, but one whose apostleship is due not to himself or to men (Galatians 1:1), but to God, through the will of God The intermediate Paul knows that he is not one of the twelve apostles, but he is on a par with them because, like them, he is chosen by God. He is an apostle of Jesus Christ or Christ Jesus (MSS. vary here, later epistles usually Christ Jesus). The refusal of the Judaizers to recognize Paul as equal to the twelve made him the more careful to claim his position. Bengel sees here Paul‘s denial of mere human authority in his position and also of personal merit: Namque mentione Dei excluditur auctoramentum humanum, mentione Voluntatis Dei, meritum Pauli. [source]
Literally, the brother, but regular Greek idiom for our brother. This Sosthenes, now with Paul in Ephesus, is probably the same Sosthenes who received the beating meant for Paul in Corinth (Acts 18:17). If so, the beating did him good for he is now a follower of Christ. He is in no sense a Corinthians-author of the Epistle, but merely associated with Paul because they knew him in Corinth. He may have been compelled by the Jews to leave Corinth when he, a ruler of the synagogue, became a Christian. See note on 1 Thessalonians 1:1 for the mention of Silas and Timothy in the salutation. Sosthenes could have been Paul‘s amanuensis for this letter, but there is no proof of it. [source]
See on Romans 1:1. Compare 1 Timothy 1:1. Not distinguishing him from other apostles. Compare Matthew 4:21; John 6:70; but Paul was called no less directly than these by Jesus Christ. Galatians 1:12-16. John does not use the word apostle, but gives the idea, John 13:18. [source]
Reverse Greek Commentary Search for 1 Corinthians 1:1
Rev., correctly, “into the name.” Baptizing into the name has a twofold meaning. 1. Unto, denoting object or purpose, as εἰς μετάνοιαν , unto repentance (Matthew 3:11); εἰς ἄφεσιν ἁμαρτιῶν , for the remission of sins (Acts 2:38). 2. Into, denoting union or communion with, as Romans 6:3, “baptized into Christ Jesus; into his death;” i.e., we are brought by baptism into fellowship with his death. Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him. E ἰς , into, is the preposition commonly used with baptize. See Acts 8:16; Acts 19:3, Acts 19:5; 1 Corinthians 1:13, 1 Corinthians 1:15; 1 Corinthians 10:2; Galatians 3:27. In Acts 2:38, however, Peter says, “Be baptized upon ( ἐπὶ ) the name of Jesus Christ; and in Acts 10:48, he commands Cornelius and his friends to be baptized in ( ἐν ) the name of the Lord. To be baptized upon the name is to be baptized on the confession of that which the name implies: on the ground of the name; so that the name Jesus, as the contents of the faith and confession, is the ground upon which the becoming baptized rests. In the name ( ἐν ) has reference to the sphere within which alone true baptism is accomplished. The name is not the mere designation, a sense which would give to the baptismal formula merely the force of acharm. The name, as in the Lord's Prayer (“Hallowed be thy name”), is the expression of the sum total of the divine Being: not his designation as God or Lord, but the formula in which all his attributes and characteristics are summed up. It is equivalent to his person. The finite mind can deal with him only through his name; but his name is of no avail detached from his nature. When one is baptized into the name of the Trinity, he professes to acknowledge and appropriate God in all that he is and in all that he does for man. He recognizes and depends upon God the Father as his Creator and Preserver; receives Jesus Christ as his only Mediator and Redeemer, and his pattern of life; and confesses the Holy Spirit as his Sanctifier and Comforter. [source]
Predicate genitive, belong to Christ. See Romans 8:9; 1 Corinthians 1:12; 2 Corinthians 10:7. That is the bond of universal brotherhood of the redeemed. It breaks over the lines of nation, race, class, sex, everything. No service is too small, even a cup of cold water, if done for Christ‘s sake. See note on Matthew 18:6. for discussion on stumbling-blocks for these little ones that believe on Jesus (Mark 9:42), a loving term of all believers, not just children. [source]
Rev., rendering the participle more literally, perfected. See on Matthew 4:21. The word signifies to readjust, restore, set to rights, whether in a physical or a moral sense. See 1 Corinthians 1:10, where Paul exhorts to be perfectly joined together ( κατηρτισμένοι ) in opposition to being divided. In Galatians 6:1, it is used of restoring a brother taken in a fault. Hence the meaning to perfect, as Ephesians 4:12. Used in medical language of setting a bone or joint. [source]
“When he might have been saved” (Bengel). This word, in classical Greek, is used: 1. Of death in battle or elsewhere. 2. Of laying waste, as a city or heritage. 3. Of losing of life, property, or other objects. As an active verb, to kill or demolish. 4. Of being demoralized, morally abandoned or ruined, as children under bad influences. In New Testament of killing (Matthew 2:13; Matthew 12:14). 5. Of destroying and perishing, not only of human life, but of material and intellectual things (1 Corinthians 1:19; John 6:27; Mark 2:22; 1 Peter 1:7; James 1:11; Hebrews 1:11). 6. Of losing (Matthew 10:6, Matthew 10:42; Luke 15:4, Luke 15:6, Luke 15:8). Of moral abandonment (Luke 15:24, Luke 15:32). 7. Of the doom of the impenitent (Matthew 10:28; Luke 13:3; John 3:15; John 10:28; 2 Peter 3:9; Romans 2:12. [source]
See on Matthew 16:18. A detached mass of rock. Cephas is the Aramaic name, occurring 1 Corinthians 1:12; 1 Corinthians 3:22; 1 Corinthians 9:5; 1 Corinthians 15:5; Galatians 2:9. [source]
See John 1:36 for same word and form of John‘s eager gaze at Jesus. Luke uses this word of Jesus when Peter denied him (Luke 22:61). He brought him Effective second aorist active indicative of αγο ago as if Andrew had to overcome some resistance on Simon‘s part. Thou shalt be called Cephas Apparently before Simon spoke. We do not know whether Jesus had seen Simon before or not, but he at once gives him a nickname that will characterize him some day, though not yet, when he makes the noble confession (Matthew 16:17.), and Jesus will say, “Thou art Peter.” Here the future passive indicative of καλεω kaleō is only prophecy. The Aramaic Χηπας Cēphās (rock) is only applied to Simon in John except by Paul (1 Corinthians 1:12; Galatians 1:18, etc.). But the Greek Πετρος Petros is used by all. In the ancient Greek πετρα petra was used for the massive ledge of rock like Stone Mountain while πετρος petros was a detached fragment of the ledge, though itself large. This distinction may exist in Matthew 16:17., except that Jesus probably used Aramaic which would not have such a distinction. [source]
Only here in New Testament. The word is used in Greek literature in several senses. As λόγος means either reason or speech, so this derivative may signify either one who has thought much, and has much to say, or one who can say it well. Hence it is used: 1. Of one skilled in history. Herodotus, for example, says that the Heliopolitans are the most learned in history ( λογιώτατοι ) of all the Egyptians. 2. Of an eloquent person. An epithet of Hermes or Mercury, as the god of speech and eloquence. 3. Of a learned person generally. There seems hardly sufficient reason for changing the rendering of the A. V. (Rev., learned )especially as the scripture-learning of Apollos is specified in the words mighty in the scriptures, and his superior eloquence appears to have been the reason why some of the Corinthians preferred him to Paul. See 1 Corinthians 1:12; 1 Corinthians 2:4; 2 Corinthians 10:10. [source]
First aorist active indicative. Peter himself abstained from baptizing on this occasion (cf. Paul in 1 Corinthians 1:14). Evidently it was done by the six Jewish brethren. [source]
Though a Jew and ruler of the synagogue (cf. Acts 13:15), he had a Latin name. Paul baptized him (1 Corinthians 1:14) himself, perhaps because of his prominence, apparently letting Silas and Timothy baptize most of the converts (1 Corinthians 1:14-17). Probably he followed Paul to the house of Titus Justus. It looked like ruin for the synagogue. [source]
Inchoative imperfect active, began to beat him, even if they could not beat Paul. Sosthenes succeeded Crispus (Acts 18:8) when he went over to Paul. The beating did Sosthenes good for he too finally is a Christian (1 Corinthians 1:1), a co-worker with Paul whom he had sought to persecute. And Gallio cared for none of these things (και ουδεν τουτων τωι Γαλλιωνι εμελεν kai ouden toutōn tōi Galliōni emelen). Literally, “no one of these things was a care to Gallio.” The usually impersonal verb (μελει εμελεν meleiemelen imperfect active) here has the nominative as in Luke 10:40. These words have been often misunderstood as a description of Gallio‘s lack of interest in Christianity, a religious indifferentist. But that is quite beside the mark. Gallio looked the other way with a blind eye while Sosthenes got the beating which he richly deserved. That was a small detail for the police court, not for the proconsul‘s concern. Gallio shows up well in Luke‘s narrative as a clear headed judge who would not be led astray by Jewish subterfuges and with the courage to dismiss a mob. [source]
Νοῦς mindis a term distinctively characteristic of Paul, though not confined to him. See Luke 24:45; Revelation 13:18; Revelation 17:9. Paul's usage of this term is not based, like that of spirit and flesh, on the Septuagint, though the word occurs six times as the rendering of lebh heart, and once of ruach spirit. -DIVIDER- -DIVIDER- He uses it to throw into sharper relief the function of reflective intelligence and moral judgment which is expressed generally by καρδία heartkey to its Pauline usage is furnished by the contrast in 1 Corinthians 14:14-19, between speaking with a tongue and with the understanding ( τῷ νοΐ́ ), and between the spirit and the understanding (1 Corinthians 14:14). There it is the faculty of reflective intelligence which receives and is wrought upon by the Spirit. It is associated with γνωμή opinionresulting from its exercise, in 1 Corinthians 1:10; and with κρίνει judgethin Romans 14:5. -DIVIDER- -DIVIDER- Paul uses it mainly with an ethical reference - moral judgment as related to action. See Romans 12:2, where the renewing of the νοῦς mindis urged as a necessary preliminary to a right moral judgment (“that ye may prove,” etc.,). The νοῦς which does not exercise this judgment is ἀδόκιμος notapproved, reprobate. See note on reprobate, Romans 1:28, and compare note on 2 Timothy 3:8; note on Titus 1:15, where the νοῦς is associated with the conscience. See also on Ephesians 4:23. -DIVIDER- -DIVIDER- It stands related to πνεῦμα spiritas the faculty to the efficient power. It is “the faculty of moral judgment which perceives and approves what is good, but has not the power of practically controlling the life in conformity with its theoretical requirements.” In the portrayal of the struggle in this chapter there is no reference to the πνεῦμα spiritwhich, on the other hand, distinctively characterizes the christian state in ch. 8. In this chapter Paul employs only terms pertaining to the natural faculties of the human mind, and of these νοῦς mindis in the foreground. [source]
See Acts 19:29; Acts 20:4; 1 Corinthians 1:14. Possibly the same in all three references. [source]
Μέρος partis never used adverbially in the Gospels, Acts, and Revelation. In the Epistles it is rarely used in any other way. The only exceptions are 2 Corinthians 3:10; 2 Corinthians 9:3; Ephesians 4:9, Ephesians 4:16. Paul employs it in several combinations. With ἀπό from(1 Corinthians 1:14; 1 Corinthians 2:5), and ἐκ outof (1 Corinthians 12:27; 1 Corinthians 13:9, 1 Corinthians 13:10, 1 Corinthians 13:12), in which a thing is conceived as looked at from the part, either ( ἀπὸ ) as a simple point of view, or ( ἐκ ) as a standard according to which the whole is estimated. Thus 1 Corinthians 12:27, “members ἐκ μέρους severallyi.e., members from a part of the whole point of view. Also with ἐν inas Colossians 2:16, with respect to, literally, in the matter of. With ἀνά upthe idea being of a series or column of parts reckoned upward, part by part. Μέρος τι withregard to some part, partly, occurs 1 Corinthians 11:18; and κατὰ μέρος , reckoning part by part downward; according to part, particularly, Hebrews 9:5. Construe here with hath happened: has partially befallen. Not partial hardening, but hardening extending over a part. -DIVIDER- -DIVIDER- [source]
An apostle by vocation (Denney) as in 1 Corinthians 1:1. In Galatians 1:1 δεσμιος klētos is not used, but the rest of the verse has the same idea. Separated (κλητος αποστολος aphōrismenos). Perfect passive participle of κλητος aphorizō for which verb see note on Galatians 1:15. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God‘s gospel, a chosen vessel (Acts 9:15). By man also (Acts 13:2). Many of Paul‘s characteristic words like απωρισμενος euaggelion have been already discussed in the previous Epistles that will call for little comment from now on. [source]
Perhaps the same Gaius of 1 Corinthians 1:14 (Acts 19:29; Acts 20:4), but whether the one of 3 John 1:1 we do not know. Χενος Xenos was a guest friend, and then either a stranger (Matthew 25:35) or a host of strangers as here. This Gaius was plainly a man of some means as he was the host of all the church. Erastus (2 Timothy 4:20) was “the treasurer of the city” (ο οικονομος της πολεως ho oikonomos tēs poleōs), one of the outstanding men of Corinth, the “steward” (house-manager) or city manager. See note on Luke 12:42 and note on Luke 16:1. He is probably the administrator of the city‘s property. [source]
Roman name See note on Acts 13:9 for the origin of this name by the side of Saul. Servant (doulos). Bond-slave of Jesus Christ (or Christ Jesus as some MSS. give it and as is the rule in the later Epistles) for the first time in the Epistles in the opening sentence, though the phrase already in Galatians 1:10. Recurs in Philemon 1:1 and desmios (bondsman) in Philemon 1:1. Called to be an apostle An apostle by vocation (Denney) as in 1 Corinthians 1:1. In Galatians 1:1 δεσμιος klētos is not used, but the rest of the verse has the same idea. Separated (κλητος αποστολος aphōrismenos). Perfect passive participle of κλητος aphorizō for which verb see note on Galatians 1:15. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God‘s gospel, a chosen vessel (Acts 9:15). By man also (Acts 13:2). Many of Paul‘s characteristic words like απωρισμενος euaggelion have been already discussed in the previous Epistles that will call for little comment from now on. [source]
Lit., the foolish thing. More specific than the abstract μωρία foolishness(1 Corinthians 1:18, 1 Corinthians 1:21), and pointing to the fact of Christ crucified. [source]
Literally, “for the preaching (with which I am concerned as the opposite of wisdom of word in 1 Corinthians 1:17) that (repeated article ο ho almost demonstrative) of the cross.” “Through this incidental allusion to preaching St. Paul passes to a new subject. The discussions in the Corinthian Church are for a time forgotten, and he takes the opportunity of correcting his converts for their undue exaltation of human eloquence and wisdom” (Lightfoot). [source]
Folly. Old word from μωρος mōros foolish. In N.T. only in 1 Corinthians 1:18, 1 Corinthians 1:21, 1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19. [source]
Accusative of general reference with the infinitive υπαρχειν huparchein in indirect discourse. Old word for cleft, rent, from σχιζω schizō Example in papyri for splinter of wood. See note on 1 Corinthians 1:10. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord‘s Supper. [source]
First aorist active participle of ευχαριστεω eucharisteō from which word our word Eucharist comes, common late verb (see note on 1 Corinthians 1:14). [source]
Koiné{[28928]}š form for second perfect indicative used as present of οραω horaō Parenthetic clause through rest of the verse. Stephanas is mentioned also in 1 Corinthians 1:16 and in 1 Corinthians 16:17. For απαρχη aparchē see note on 1 Corinthians 15:20, 1 Corinthians 15:23. [source]
See on John 10:19. In classical Greek used only of actual rents in material. So in Matthew 9:16; Mark 2:21. In the sense of discord, see John 7:43; John 9:16; John 10:19. Here, faction, for which the classical word is στάσις :division within the christian community. The divisions of the Corinthian church arose on questions of marriage and food (1 Corinthians 7:3, 1 Corinthians 7:5, 1 Corinthians 7:12); on eating, meat offered to idols (1 Corinthians 8:7; 1 Corinthians 10:20); on the comparative value of spiritual endowments, such as speaking with “tongues” (14); on the privileges and demeanor of women in the assemblies for worship (1 Corinthians 11:5-15); on the relations of the rich and the poor in the agape or love-feasts (1 Corinthians 11:17-22); and on the prerogatives of the different christian teachers (1 Corinthians 1:12, 1 Corinthians 1:13; 3:3-22). [source]
See note on Acts 13:1 for idiom. It is God‘s church even in Corinth, “laetum et ingens paradoxon ” (Bengel). This city, destroyed by Mummius b.c. 146, had been restored by Julius Caesar a hundred years later, b.c. 44, and now after another hundred years has become very rich and very corrupt. The very word “to Corinthianize” meant to practise vile immoralities in the worship of Aphrodite (Venus). It was located on the narrow Isthmus of the Peloponnesus with two harbours (Lechaeum and Cenchreae). It had schools of rhetoric and philosophy and made a flashy imitation of the real culture of Athens. See note on Acts 18:1 for the story of Paul‘s work here and now the later developments and divisions in this church will give Paul grave concern as is shown in detail in I and II Corinthians. All the problems of a modern city church come to the front in Corinth. They call for all the wisdom and statesmanship in Paul. That are sanctified (ηγιασμενοις hēgiasmenois). Perfect passive participle of αγιαζω hagiazō late form for αγιζω hagizō so far found only in the Greek Bible and in ecclesiastical writers. It means to make or to declare αγιον hagion (from αγος hagos awe, reverence, and this from αζω hazō to venerate). It is significant that Paul uses this word concerning the called saints or called to be saints (κλητοις αγιοις klētois hagiois) in Corinth. Cf. κλητος αποστολος klētos apostolos in 1 Corinthians 1:1. It is because they are sanctified in Christ Jesus (εν Χριστωι Ιησου en Christōi Iēsou). He is the sphere in which this act of consecration takes place. Note plural, construction according to sense, because εκκλησια ekklēsia is a collective substantive. With all that call upon Associative instrumental case with συν sun rather than και kai (and), making a close connection with “saints” just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the lxx (Genesis 12:8; Zec 13:9) and is applied to Christ as to Jehovah (2 Thessalonians 1:7, 2 Thessalonians 1:9, 2 Thessalonians 1:12; Philemon 2:9, Philemon 2:10). Paul heard Stephen pray to Christ as Lord (Acts 7:59). Here “with a plain and direct reference to the Divinity of our Lord” (Ellicott). Their Lord and ours (αυτων και ημων autōn kai hēmōn). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (επανορτωσις epanorthōsis) of the previous “our,” showing the universality of Christ. [source]
Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See note on 2 Thessalonians 2:10). Cf. 2 Corinthians 4:3. Foolishness (μωρια mōria). Folly. Old word from μωρος mōros foolish. In N.T. only in 1 Corinthians 1:18, 1 Corinthians 1:21, 1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19. But unto us which are being saved Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
Both the person and the office (Lightfoot). I had no intent to go beyond him and in particular, and him crucified Literally, and this one as crucified (perfect passive participle). This phase in particular (1 Corinthians 1:18) was selected by Paul from the start as the centre of his gospel message. He decided to stick to it even after Athens where he was practically laughed out of court. The Cross added to the σχανδαλον scandalon of the Incarnation, but Paul kept to the main track on coming to Corinth. [source]
Literally, and this one as crucified (perfect passive participle). This phase in particular (1 Corinthians 1:18) was selected by Paul from the start as the centre of his gospel message. He decided to stick to it even after Athens where he was practically laughed out of court. The Cross added to the σχανδαλον scandalon of the Incarnation, but Paul kept to the main track on coming to Corinth. [source]
Genitive absolute. Here εκκλησια ekklēsia has the literal meaning of assembly. Divisions (σχισματα schismata). Accusative of general reference with the infinitive υπαρχειν huparchein in indirect discourse. Old word for cleft, rent, from σχιζω schizō Example in papyri for splinter of wood. See note on 1 Corinthians 1:10. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord‘s Supper. Partly Accusative of extent (to some part) like παντα panta in 1 Corinthians 10:33. He could have said εκ μερους ek merous as in 1 Corinthians 13:9. The rumours of strife were so constant (I keep on hearing, ακουω akouō). [source]
(perfect passive participle). This phase in particular (1 Corinthians 1:18) was selected by Paul from the start as the centre of his gospel message. He decided to stick to it even after Athens where he was practically laughed out of court. The Cross added to the σχανδαλον scandalon of the Incarnation, but Paul kept to the main track on coming to Corinth. [source]
In contrast with the plausibility just mentioned. This word, though an old one from αποδεικνυμι apodeiknumi to show forth, occurs nowhere else in the New Testament. Spirit (πνευμα pneuma) here can be the Holy Spirit or inward spirit as opposed to superficial expression and power (δυναμις dunamis) is moral power rather than intellectual acuteness (cf. 1 Corinthians 1:18). [source]
just mentioned. This word, though an old one from αποδεικνυμι apodeiknumi to show forth, occurs nowhere else in the New Testament. Spirit (πνευμα pneuma) here can be the Holy Spirit or inward spirit as opposed to superficial expression and power (δυναμις dunamis) is moral power rather than intellectual acuteness (cf. 1 Corinthians 1:18). [source]
(πνευμα pneuma) here can be the Holy Spirit or inward spirit as opposed to superficial expression and power (δυναμις dunamis) is moral power rather than intellectual acuteness (cf. 1 Corinthians 1:18). [source]
See note on Romans 16:25; note on Colossians 1:26; Ephesians 3:5. Articular perfect passive participle of αποκρυπτω apokruptō more precisely defining the indefinite σοπιαν sophian (wisdom). Foreordained before the worlds (προωρισεν προ των αιωνων proōrisen pro tōn aiōnōn). This relative clause (ην hēn) defines still more closely God‘s wisdom. Note προ pro with both verb and substantive (αιωνων aiōnōn). Constative aorist of God‘s elective purpose as shown in Christ crucified (1 Corinthians 1:18-24). “It was no afterthought or change of plan” (Robertson and Plummer). Unto our glory “The glory of inward enlightenment as well as of outward exaltation” (Lightfoot). [source]
This relative clause Constative aorist of God‘s elective purpose as shown in Christ crucified (1 Corinthians 1:18-24). “It was no afterthought or change of plan” (Robertson and Plummer). [source]
Zeal Ερις Eris is an old word, but used only by Paul in N.T. (see note on 1 Corinthians 1:11). Wrangling follows jealousy. These two voices of the spirit are to Paul proof that the Corinthians are still σαρκικοι sarkikoi and walking according to men, not according to the Spirit of Christ. [source]
Condition of first class and assumed to be true. Predicate nominative σοπος sophos with the infinitive to agree with subject of δοκει dokei (Robertson, Grammar, p. 1038). Paul claimed to be “wise” himself in 1 Corinthians 3:10 and he desires that the claimant to wisdom may become wise (ινα γενηται σοπος hina genētai sophos purpose clause with ινα hina and subjunctive) by becoming a fool (μωρος γενεστω mōros genesthō second aorist middle imperative of γινομαι ginomai) as this age looks at him. This false wisdom of the world (1 Corinthians 1:18-20, 1 Corinthians 1:23; 1 Corinthians 2:14), this self-conceit, has led to strife and wrangling. Cut it out. [source]
Like λοιπον loipon in 1 Corinthians 1:16 which see, accusative of general reference, as for what is left, besides. It is required (ζητειται zēteitai). It is sought. Many MSS. read ζητειτε zēteite ye seek, an easy change as αι ai and ε e came to be pronounced alike (Robertson, Grammar, p. 186). That a man be found faithful Non-final use of ινα hina with first aorist passive subjunctive of ευρισκω heuriskō the result of the seeking Fidelity is the essential requirement in all such human relationships, in other words, plain honesty in handling money like bank-clerks or in other positions of trust like public office. [source]
Possibly question also and note strong negative form ουχι ouchi which favours it. The very least that they could have done The sub-final use of ινα hina of desired result (1 Corinthians 1:15) so common in the Koiné. First aorist passive subjunctive of αιρω airō to lift up, to carry off. Decent self-respect should have compelled the instant expulsion of the man instead of pride in his rascality. [source]
The sub-final use of ινα hina of desired result (1 Corinthians 1:15) so common in the Koiné. First aorist passive subjunctive of αιρω airō to lift up, to carry off. Decent self-respect should have compelled the instant expulsion of the man instead of pride in his rascality. [source]
Old verb περιαγω periagō intransitive in Acts 13:11. Two substantives in apposition, a sister a wife, a common Greek idiom. This is a plea for the support of the preacher‘s wife and children. Plainly Paul has no wife at this time. And Cephas (και Κηπας kai Kēphās). Why is he singled out by name? Perhaps because of his prominence and because of the use of his name in the divisions in Corinth (1 Corinthians 1:12). It was well known that Peter was married (Matthew 8:14). Paul mentions James by name in Galatians 1:19 as one of the Lord‘s brothers. All the other apostles were either married or had the right to be. [source]
Final clause with ινα hina and the second aorist active subjunctive of μαντανω manthanō to learn. As an object lesson in our cases It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. So Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. Not to go beyond the things which are written (το Μη υπερ α γεγραπται to Mē huper ha gegraptai). It is difficult to reproduce the Greek idiom in English. The article το to is in the accusative case as the object of the verb ματητε mathēte (learn) and points at the words “Μη υπερ α γεγραπται Mē huper ha gegraptai apparently a proverb or rule, and elliptical in form with no principal verb expressed with μη mē whether “think” (Auth.) or “go” (Revised). There was a constant tendency to smooth out Paul‘s ellipses as in 2 Thessalonians 2:3; 1 Corinthians 1:26, 1 Corinthians 1:31. Lightfoot thinks that Paul may have in mind O.T. passages quoted in 1 Corinthians 1:19, 1 Corinthians 1:31; 1 Corinthians 3:19, 1 Corinthians 3:20. That ye be not puffed up Sub-final use of ινα hina (second use in this sentence) with notion of result. It is not certain whether πυσιουστε phusiousthe (late verb form like πυσιαω πυσαω phusiaōινα phusaō to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with ζηλουτε hina like ινα γινωσκομεν zēloute in Galatians 4:17 (cf. Πυσιοω hina ginōskomen in 1 John 5:20) or the present subjunctive by irregular contraction (Robertson, Grammar, pp. 203, 342f.), probably the present indicative. πυσις Phusioō is from πυσαω phusis (nature) and so meant to make natural, but it is used by Paul just like πυσιαω phusaō or πυσα phusiaō (from εις υπερ του ενος κατα του ετερου phusa a pair of bellows), a vivid picture of self-conceit. One for the one against the other (υπερ heis huper tou henos kata tou heterou). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are “for” (κατα huper) the one and “against” (του ετερου kata down on, the genitive case) the other (ετεροδοχ tou heterou not merely another or a second, but the different sort, heterodox). [source]
It is difficult to reproduce the Greek idiom in English. The article το to is in the accusative case as the object of the verb ματητε mathēte (learn) and points at the words “Μη υπερ α γεγραπται Mē huper ha gegraptai apparently a proverb or rule, and elliptical in form with no principal verb expressed with μη mē whether “think” (Auth.) or “go” (Revised). There was a constant tendency to smooth out Paul‘s ellipses as in 2 Thessalonians 2:3; 1 Corinthians 1:26, 1 Corinthians 1:31. Lightfoot thinks that Paul may have in mind O.T. passages quoted in 1 Corinthians 1:19, 1 Corinthians 1:31; 1 Corinthians 3:19, 1 Corinthians 3:20. [source]
Present passive indicative of ακουω akouō to hear; so literally, it is heard. “Fornication is heard of among you.” Probably the household of Chloe (1 Corinthians 1:11) brought this sad news (Ellicott). And such (και τοιαυτη kai toiautē). Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. Πορνεια Porneia is sometimes used (Acts 15:20, Acts 15:29) of such sin in general and not merely of the unmarried whereas μοιχεια moicheia is technically adultery on the part of the married (Mark 7:21). As is not even among the Gentiles Height of scorn. The Corinthian Christians were actually trying to win pagans to Christ and living more loosely than the Corinthian heathen among whom the very word “Corinthianize” meant to live in sexual wantonness and license. See Cicero pro Cluentio, v. 14. That one of you hath his father‘s wife (ωστε γυναικα τινα του πατρος εχειν hōste gunaika tina tou patros echein). “So as (usual force of ωστε hōste) for one to go on having (εχειν echein present infinitive) a wife of the (his) father.” It was probably a permanent union (concubine or mistress) of some kind without formal marriage like John 4:8. The woman probably was not the offender‘s mother (step-mother) and the father may have been dead or divorced. The Jewish law prescribed stoning for this crime (Leviticus 18:8; Leviticus 22:11; Deuteronomy 22:30). But the rabbis (Rabbi Akibah) invented a subterfuge in the case of a proselyte to permit such a relation. Perhaps the Corinthians had also learned how to split hairs over moral matters in such an evil atmosphere and so to condone this crime in one of their own members. Expulsion Paul had urged in 2 Thessalonians 3:6 for such offenders. [source]
Why is he singled out by name? Perhaps because of his prominence and because of the use of his name in the divisions in Corinth (1 Corinthians 1:12). It was well known that Peter was married (Matthew 8:14). Paul mentions James by name in Galatians 1:19 as one of the Lord‘s brothers. All the other apostles were either married or had the right to be. [source]
The tangled syntax of this sentence reflects the intensity of Paul‘s feeling on the subject. He repeats his refusal to use his privileges and rights to a salary by use of the present perfect middle indicative By the epistolary aorist Then he gives his reason in vigorous language without a copula (ην ēn were): “For good for me to die rather than,” but here he changes the construction by a violent anacoluthon. Instead of another infinitive (κενωσαι kenōsai) after η ē (than) he changes to the future indicative without οτι hoti or ινα hina “No one shall make my glorying void,” viz., his independence of help from them. Κενοω Kenoō is an old verb, from κενος kenos empty, only in Paul in N.T. See note on 1 Corinthians 1:17. [source]
Rev., be perfected. See on Luke 6:40; see on 1 Peter 5:10. Paul speaks both of individual perfection and of the perfection of the Church through the right adjustment of all its members in Christ. Compare 1 Corinthians 1:10. The verb is kindred with perfecting, 2 Corinthians 13:9. [source]
Lit., as for the rest. Sometimes rendered now, as Matthew 26:45. “Sleep on now,” for the time that remains. Besides, as 1 Corinthians 1:16. It remaineth, 1 Corinthians 7:29. Henceforth, 2 Timothy 4:8; Hebrews 10:13. Often as here, finally. In every case the idea of something left over is at the bottom of the translation. [source]
Referring to his opponents' claim to have a closer connection with Christ than he had. See the note on 1 Corinthians 1:12. [source]
Lit., the brother. Compare 1 Corinthians 1:1. Well known in the Christian brotherhood. When Paul writes to Timothy himself he calls him son ” (Bengel). Timothy appears, not as amanuensis, nor as joint-author, but as joint-sender of the epistle. [source]
Timothy is with Paul, having been sent on to Macedonia from Ephesus (Acts 19:22). He is in no sense Corinthians-author any more than Sosthenes was in 1 Corinthians 1:1. [source]
See 1 Corinthians 1:17; 1 Corinthians 2:4, 1 Corinthians 2:13. Paul uses sarkikos five times and it occurs only twice elsewhere in N.T. See note on 1 Corinthians 3:3. We behaved ourselves (ουκ εν σοπιαι σαρκικηι anestraphēmen). Second aorist passive indicative of anastrephō old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle. More abundantly to you-ward They had more abundant opportunity to observe how scrupulous Paul was (Acts 18:11). [source]
In apposition with καυχησις kauchēsis Sincerity of God (ειλικρινειαι του τεου eilikrineiāi tou theou). Like δικαιοσυνη τεου dikaiosunē theou (Romans 1:17; Romans 3:21), the God-kind of righteousness. So the God-kind (genitive case) of sincerity. Late word from ειλικρινης eilikrinēs See note on 1 Corinthians 5:8. Not in fleshly wisdom See 1 Corinthians 1:17; 1 Corinthians 2:4, 1 Corinthians 2:13. Paul uses sarkikos five times and it occurs only twice elsewhere in N.T. See note on 1 Corinthians 3:3. We behaved ourselves (ουκ εν σοπιαι σαρκικηι anestraphēmen). Second aorist passive indicative of anastrephō old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle. More abundantly to you-ward They had more abundant opportunity to observe how scrupulous Paul was (Acts 18:11). [source]
Gracious acknowledgment (second aorist active indicative of επιγνωσκω epignōskō) to the original Pauline party (1 Corinthians 1:12; 1 Corinthians 3:4) that he had seemed to care so little for them. And now in his hour of victory he shows that, if he is their ground of glorying, they are his also (cf. 1 Thessalonians 2:19.; Philemon 2:16).sa120 [source]
These adjectives can be uncomplimentary and mean “severe and violent” instead of “impressive and vigorous.” The adjectives bear either sense. His bodily presence (βαρειαι και ισχυραι hē parousia tou sōmatos). This certainly is uncomplimentary. “The presence of his body.” It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts 14:12). He had some physical defect of the eyes (Galatians 4:14) and a thorn in the flesh (2 Corinthians 12:7). In the second century Acts of Paul and Thecla he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as “the bald-headed, hook-nosed Galilean.” However that may be, his accusers sneered at his personal appearance as “weak” (η παρουσια του σωματος asthenēs). His speech of no account Perfect passive participle of ο λογος εχουτενημενος exoutheneō to treat as nothing (cf. 1 Corinthians 1:28). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1 Corinthians 1:17; 1 Corinthians 2:1, 1 Corinthians 2:4; 2 Corinthians 11:6). He made different impressions on different people. “Seldom has any one been at once so ardently hated and so passionately loved as St. Paul” (Deissmann, St. Paul, p. 70). “At one time he seemed like a man, and at another he seemed like an angel” (Acts of Paul and Thecla). He spoke like a god at Lystra (Acts 14:8-12), but Eutychus went to sleep on him (Acts 20:9). Evidently Paul winced under this biting criticism of his looks and speech. [source]
Late and rare double compound verb προκαταρτιζω prokatartizō (in Hippocrates). Only here in N.T. See καταρτιζω katartizō in 1 Corinthians 1:10. [source]
Perfect passive participle of ο λογος εχουτενημενος exoutheneō to treat as nothing (cf. 1 Corinthians 1:28). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1 Corinthians 1:17; 1 Corinthians 2:1, 1 Corinthians 2:4; 2 Corinthians 11:6). He made different impressions on different people. “Seldom has any one been at once so ardently hated and so passionately loved as St. Paul” (Deissmann, St. Paul, p. 70). “At one time he seemed like a man, and at another he seemed like an angel” (Acts of Paul and Thecla). He spoke like a god at Lystra (Acts 14:8-12), but Eutychus went to sleep on him (Acts 20:9). Evidently Paul winced under this biting criticism of his looks and speech. [source]
Second aorist active of προερχομαι proerchomai Go to you before I come. Make up beforehand (προκαταρτισωσι prokatartisōsi). Late and rare double compound verb προκαταρτιζω prokatartizō (in Hippocrates). Only here in N.T. See καταρτιζω katartizō in 1 Corinthians 1:10. Your afore-promised bounty “Blessing” Note third use of “pro” before. He literally rubs it in that the pledge was overdue. That the same might be ready (ταυτην ετοιμην ειναι tautēn hetoimēn einai). Here the infinitive alone (ειναι einai) is used to express purpose without ωστε hōste or εις το eis to or προς το pros to with the accusative of general reference (ταυτην tautēn). The feminine form ετοιμην hetoimēn is regular (1 Peter 1:5) though ετοιμος hetoimos also occurs with the feminine like the masculine (Matthew 25:10). And not of extortion “And not as covetousness.” Some offerings exhibit covetousness on the part of the giver by their very niggardliness. [source]
See on Matthew 4:21; see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. The word is used of reconciling factions, as Hdt. v. 28; of setting bones; of mending nets, Mark 1:19; of equipping or preparing, Romans 9:22, Hebrews 10:5; Hebrews 11:3; of manning a fleet, or supplying an army with provisions. Usually by Paul metaphorically as here. The idea of amendment is prominent: set him to rights: bring him into line. Comp. 2 Corinthians 13:11; 1 Corinthians 1:10. [source]
The best texts add Ἱησοῦ theythat are of Christ Jesus. Belong to him. The exact phrase only here. But see 1 Corinthians 1:12; 1 Corinthians 3:23; 1 Corinthians 15:23; 2 Corinthians 10:7, Galatians 3:29. [source]
Introducing a continued, explanatory discussion. Comp. Galatians 3:17; Galatians 5:16; 1 Corinthians 1:12. [source]
Now I mean this. Not strictly the conclusion from Galatians 3:15, Galatians 3:16, since Paul does not use this phrase in drawing a conclusion (comp. 1 Corinthians 1:12, and τοῦτο δέ φημι , 1 Corinthians 7:29; 1 Corinthians 15:50). It is rather the application, for which the way was prepared in Galatians 3:16, of the analogy of Galatians 3:15to the inviolable stability of God's covenant. [source]
See on bring to nothing, 1 Corinthians 1:19. Rev. maketh void. [source]
Annul or invalidate. Comp. Mark 7:9; 1 Corinthians 1:19; Galatians 3:15. [source]
N.T.o1. To inquire into: 2. to find out by inquiring: 3. to gain knowledge by visiting; to become personally acquainted with. In lxx, only Matthew href="/desk/?q=mt+16:18&sr=1">Matthew 16:18; see on John 1:42; see on 1 Corinthians 1:12. [source]
See on Romans 4:17. Referring to Paul's call into the kingdom and service of Christ. It need not be limited to his experience at Damascus, but may include the entire chain of divine influences which led to his conversion and apostleship. He calls himself κλητὸς ἀπόστολος anapostle by call, Romans 1:1; 1 Corinthians 1:1. [source]
The genitive, governed by the preceding διὰ byor through. The idea is the same as an apostle by the will of God: 1 Corinthians 1:1; 2 Corinthians 1:1; Ephesians 1:1. Διὰ is used of secondary agency, as Matthew 1:22; Matthew 11:2; Luke 1:70; Acts 1:16; Hebrews 1:2. But we find διὰ θελήματος θεοῦ bythe will of God, Romans 15:32; 1 Corinthians 1:1; 2 Corinthians 1:1, etc., and διὰ θεοῦ byGod, Galatians 4:7. Also δἰ οὗ (God), 1 Corinthians 1:9; Hebrews 2:10. [source]
Only here in the New Testament. In classical Greek of refitting a ship or setting a bone. The preposition for denotes the ultimate purpose. Ministering and building are means to this end. Hence its emphatic position in the sentence. For perfecting, see on mending, Matthew 4:21; see on perfected, Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. Compare 1 Corinthians 1:10; Hebrews 13:21. The radical idea of adjustment is brought out in Ephesians 4:13. [source]
As frequently in the introductions of the epistles, to emphasize his divine appointment. In Romans 1:1; 1 Corinthians 1:1, called is added. [source]
As in 1 Corinthians 1:1; 2 Corinthians 1:1; Romans 1:1. At Ephesus (εν Επεσωι en Ephesōi). In Aleph and B these words are inserted by later hands, though both MSS. give the title Προς Επεσιους Pros Ephesious Origen explains the words τοις αγιοις τοις ουσιν tois hagiois tois ousin as meaning “the saints that are” (genuine saints), showing that his MSS. did not have the words εν Επεσωι en Ephesōi The explanation of the insertion of these words has already been given in the remarks on “The Destination” as one copy of the general letter that was preserved in Ephesus. It is perfectly proper to call it the Epistle to the Ephesians if we understand the facts. [source]
Accusative of the inner object with πεποιτως pepoithōs “this thing itself.” Will perfect it (επιτελεσει epitelesei). Future active indicative of επιτελεω epiteleō will fully (επι epi̇) finish. God began and God will consummate it (see note on 2 Corinthians 8:6 and note on Galatians 3:3 where both words occur together as here), but not without their cooperation and partnership. Until the day of Jesus Christ The second coming as in Phlippians 1:10. See note on 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:18; 1 Corinthians 3:13; 2 Corinthians 1:14; Romans 13:12. Paul never sets the time for the Lord‘s return, but he is cheered by that blessed hope. [source]
The second coming as in Phlippians 1:10. See note on 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:18; 1 Corinthians 3:13; 2 Corinthians 1:14; Romans 13:12. Paul never sets the time for the Lord‘s return, but he is cheered by that blessed hope. [source]
Rather, “ground of appeal to you in Christ.” See note on 1 Corinthians 1:10; Ephesians 4:1. Consolation (παραμυτιον paramuthion). Old word from παραμυτεομαι paramutheomai persuasive address, incentive. Of love Objective genitive, “in love” (undefined as in 1 Corinthians 13:1-13). Fellowship (κοινωνια Koinéōnia). Partnership in the Holy Spirit “whose first fruit is love” (Galatians 5:22). Any tender mercies Common use of this word for the nobler ςισχερα viscera and so for the higher emotions. But τις tis is masculine singular and σπλαγχνα splagchna is neuter plural. Lightfoot suggests an error of an early transcriber or even of the amanuensis in writing ει τις ei tis instead of ει τινα ei tina f0). [source]
Or made manifest. See on 1 Corinthians 1:11. [source]
Better, rejecteth. Setteth aside. Comp. Galatians 2:21; Galatians 3:15; 1 Corinthians 1:19. Used in N.T. both of persons and things. [source]
Comp. 2 Corinthians 1:1; Colossians 1:1; Philemon 1:1; Romans 16:23; 1 Corinthians 1:1; 1 Corinthians 16:12. [source]
Lit. in a fire of flame. Comp. 1 Corinthians 1:13; 2 Peter 3:7. [source]
The phrase in Romans 16:26. Κατ ' ἐπιταγὴν absolutely, by commandment, 1 Corinthians 7:6, 2 Corinthians 8:8. Paul uses διὰ θελήματος θεοῦ bythe will of God. See 1 Corinthians 1:1; 2 Corinthians 1:1; Ephesians 1:1; Colossians 1:1. Comp. 2 Timothy 1:1. [source]
First active indicative of κτιζω ktizō (Corinthians 1 Corinthians 1:16). Cf. 1 Corinthians 10:25. [source]
Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock‘s opinion like 1 Timothy 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1 Corinthians 11:23) or objective genitive about Jesus like 2 Timothy 1:8; 1 Corinthians 1:18. According to godliness (κατα ευσεβειαν kata eusebeian). Promoting (designed for) godliness as in Titus 1:1. [source]
Infinitive dependent, not on κωλυοντων kōluontōn but on the positive idea κελευοντων keleuontōn (implied, not expressed). Ablative case of βρωματων brōmatōn after απεχεσται apechesthai (present direct middle, to hold oneself away from). See 1 Corinthians 8-10; Romans 14; 15 for disputes about “meats offered to idols” and 1 Corinthians 1:22. for the Gnostic asceticism. Which God created (α ο τεος εκτισεν ha ho theos ektisen). First active indicative of κτιζω ktizō (Corinthians 1 Corinthians 1:16). Cf. 1 Corinthians 10:25. To be received “For reception.” Old word, only here in N.T. By them that believe and know (τοις πιστοις και επεγνωκοσι tois pistois kai epegnōkosi). Dative case, “for the believers and those who (one article unites closely) have known fully” (perfect active participle of επιγινωσκω epiginōskō), a Pauline use of the word (Colossians 1:6). [source]
Also condition of first class with μη mē instead of ου ou Προσερχομαι Proserchomai (old verb, to come to, to approach, with dative) is common enough in N.T. (Hebrews 4:16; Hebrews 7:25, etc.), but in the metaphorical sense of coming to one‘s ideas, assenting to, here only in N.T., but is so used in Philo and Irenaeus (Ellicott). Sound words (υγιαινουσιν λογοις hugiainousin logois). See note on 1 Timothy 1:10 for υγιαινω hugiainō The words of our Lord Jesus Christ Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock‘s opinion like 1 Timothy 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1 Corinthians 11:23) or objective genitive about Jesus like 2 Timothy 1:8; 1 Corinthians 1:18. According to godliness (κατα ευσεβειαν kata eusebeian). Promoting (designed for) godliness as in Titus 1:1. [source]
Here, Acts 21:8and Ephesians 4:11. In the last passage, a special function, with apostles, prophets, pastors, and teachers. A traveling, minister whose work was not confined to a particular church. So Philip, Acts 8:5-13, Acts 8:26-40. A helper of the apostles. An apostle, as such, was an evangelist (1 Corinthians 1:17), but every evangelist was not an apostle. In The Teaching of the Twelve Apostles (about 100 a.d.) it is prescribed that an apostle shall not remain in one place longer than two days, and that when he departs he shall take nothing with him except enough bread to last until his next station (ch. xi). [source]
See note on 2 Timothy 2:9. Do the work of an evangelist (εργον ποιησον ευαγγελιστου ergon poiēson euaggelistou). See note on 1 Corinthians 1:17; Ephesians 4:11 for ευαγγελιστης euaggelistēs gospelizer. Fulfil First aorist active imperative of πληροπορεω plērophoreō for which see note on Colossians 4:12. In Colossians 4:17 Paul uses πληροω plēroō to Archippus about his ministry as he here employs πληροπορεω plērophoreō Both verbs mean to fill full. [source]
See note on 1 Corinthians 1:17; Ephesians 4:11 for ευαγγελιστης euaggelistēs gospelizer. [source]
Paul‘s friend (Acts 18:24-19:1; 1 Corinthians 1:12.). Set forward (προπεμπσον propempson). First aorist active imperative of προπεμπω propempō old verb, to send on ahead (1 Corinthians 16:6, 1 Corinthians 16:11; Romans 15:24). That nothing be wanting unto them Purpose with ινα hina and present (or second aorist λιπηι lipēi some MSS.) subjunctive of λειπω leipō old verb to leave, to remain, to lack. With dative case here (αυτοις autois). [source]
Lit., the brother. Timothy could not be called an apostle. He is distinctly excluded from this office in 2 Corinthians 1:1; Colossians 1:1; compare Philemon 1:1. In Philippians and Philemon, after the mention of Timothy the plural is dropped. In Colossians it is maintained throughout the thanksgiving only. The title brother is used of Quartus, Romans 16:23; Sosthenes, 1 Corinthians 1:1; Apollos, 1 Corinthians 16:12. [source]
Judgment, purpose (1 Corinthians 1:10; 1 Corinthians 7:25). Ablative case with χωρις chōris (apart from). [source]
Paul's habit, when using ὁ ἀδελφός brotherwith a proper name, is to put the proper name first. See Romans 16:23; 1 Corinthians 1:1; 1 Corinthians 16:12; 2 Corinthians 1:1; 2 Corinthians 2:13; Philemon 2:25. [source]
Διὰ commonly expresses secondary agency, but, in some instances, it is used of God's direct agency. See 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 4:7. Christ is here represented as a mediate agency in creation. The phrase is, clearly, colored by the Alexandrian conception, but differs from it in that Christ is not represented as a mere instrument, a passive tool, but rather as a cooperating agent. “Every being, to reach existence, must have passed through the thought and will of the Logos” (Godet); yet “the Son can do nothing of himself but what he seeth the Father doing” (John 5:19). With this passage Colossians 1:16should be studied. There it is said that all things, collectively ( τὰ πάντα ), were created in him ( ἐν αὐτῷ ) and through him ( δι ' αὐτοῦ as here). The former expression enlarges and completes the latter. Δι ' αὐτοῦ represents Christ as the mediate instrument. Ἐν αὐτῷ indicates that “all the laws and purposes which guide the creation and government of the universe reside in him, the Eternal Word, as their meeting-point.” Comp. John 1:3; 1 Corinthians 8:6. For τοῦς αἰῶνας theworlds, see additional note on 2 Thessalonians 1:9. Rend. for by whom also he made, by whom he also made. The emphasis is on made, not on worlds: on the fact of creation, not on what was created. In the writer's thought heirship goes with creation. Christ is heir of what he made, and because he made it. As πάντων, in the preceding clause, regards all things taken singly, αἰῶνας regards them in cycles. Ἀιῶνας does not mean times, as if representing the Son as the creator of all time and times, but creation unfolded in time through successive aeons. All that, in successive periods of time, has come to pass, has come to pass through him. Comp. 1 Corinthians 10:11; Ephesians 3:21; Hebrews 9:26; 1 Timothy 1:17; lxx, Ecclesiastes href="/desk/?q=ec+3:11&sr=1">Ecclesiastes 3:11. See also Clement of Rome, Ad Corinth. xxxv, ὁ δημιουργὸς καὶ πατὴρ τῶν αἰώνων theCreator and Father of the ages. Besides this expression, the writer speaks of the world as κόσμος (Hebrews 4:3; Hebrews 10:5); ἡ οἰκουμένη (Hebrews 1:6), and τὰ πάντα (Hebrews 1:3). [source]
First aorist active optative of καταρτιζω katartizō to equip, as in Hebrews 10:5. A wish for the future. See 1 Corinthians 1:10; 2 Corinthians 13:11; 2 Timothy 3:17. Working in us “Doing in us.” Some MSS. read “in you.” Well-pleasing Compound adjective Usually with the dative (Romans 12:2), here with enōpion autou more like the Hebrew. This is one of the noblest doxologies in the N.T. [source]
Present active imperative of μνημονευω mnēmoneuō old verb to be mindful of (from μνημων mnēmōn mindful) with genitive (John 15:20) or accusative (Matthew 16:9). “Keep in mind.” Cf. Hebrews 11:22. Them that had the rule over you Present middle participle of ηγεομαι hēgeomai with genitive of the person The preaching of these early disciples, apostles, and prophets (1 Corinthians 1:17). And considering the issue of their life No “and” in the Greek, but the relative ων hōn (whose) in the genitive case after αναστροπης anastrophēs “considering the issue of whose life.” Present active participle of ανατεωρεω anatheōreō late compound, to look up a subject, to investigate, to observe accurately, in N.T. only here and Acts 17:23. Εκβασις Ekbasis is an old word from εκβαινω ekbainō to go out (Hebrews 11:15, here only in N.T.), originally way out (1 Corinthians 10:13), but here (only other N.T. example) in sense of end or issue as in several papyri examples (Moulton and Milligan, Vocabulary). Imitate their faith Present middle imperative of μιμεομαι mimeomai old verb (from μιμος mimos actor, mimic), in N.T. only here, 2 Thessalonians 3:7, 2 Thessalonians 3:9; 3 John 1:11. Keep on imitating the faith of the leaders. [source]
The ethical dative of interest, as the world looks at it as in Acts 7:20; 1 Corinthians 1:18; 2 Corinthians 10:4; James 4:4. By the use of the article (the poor) James does not affirm that God chose all the poor, but only that he did choose poor people (Matthew 10:23-26; 1 Corinthians 1:26-28).Rich in faith (πλουσιους εν πιστει plousious en pistei). Rich because of their faith. As he has shown in James 1:9.Which he promised Genitive of the accusative relative ην hēn attracted to the case of the antecedent βασιλειας basileias (the Messianic kingdom), the same verb and idea already in James 1:12 Cf. the beatitude of Jesus in Matthew 5:3 for the poor in spirit. [source]
Rhetorical interrogative like Luke 11:11. Common in Paul and characteristic of the diatribe. James here returns to the standpoint of James 3:1 about many teachers. Speech and wisdom are both liable to abuse (1 Corinthians 1:5, 1 Corinthians 1:17; 2:1-3:20). [source]
The A. V. overlooks the αὐτὸς , himself, which is very significant as indicating God's personal interest and energy in the work of confirming his children. Shall perfect. Rev. reads restore, in margin. The root of this word appears in ἄρω or ἀραρίσκω , to fit or join together. So ἄρθρον means a joint. The radical notion of the verb is, therefore, adjustment - the-DIVIDER- putting of all the parts into right relation and connection. We find it used of mending the nets (Matthew 4:21), and of restoring an erring brother (Galatians 6:1); of framing the body and the worlds (Hebrews 10:5; Hebrews 11:3); of the union of members in the church (1 Corinthians 1:10; 2 Corinthians 13:11). Out of this comes the general sense of perfecting (Matthew 21:16; Luke 6:40; 1 Thessalonians 3:10). [source]
The name occurs several times in the New Testament, as Acts 19:29; Acts 20:4; Romans 16:23; 1 Corinthians 1:14. The person addressed here cannot be identified. [source]
I. Νοῦς is the organ of mental perception and apprehension - of conscious life, the mind, comprising the faculties of perceiving and understanding, of feeling, judging, determining. (a) The intellectual faculty or understanding (Luke 24:45). So here, according to some. -DIVIDER- -DIVIDER- (b) The reason, regarded as the faculty of perceiving divine things: of recognizing goodness and hating evil (Romans 1:28; Romans 7:23; Ephesians 4:17). -DIVIDER- -DIVIDER- (c) The power of calm and impartial judgment (2 Thessalonians 2:2). -DIVIDER- -DIVIDER- II. Νοῦς isa particular mode of thinking and judging: moral consciousness as a habit of mind or opinion. Hence thoughts, feelings, purposes (Romans 14:5; 1 Corinthians 1:10). Some render here meaning. [source]
“One purpose” (γνωμη gnōmē from γινωσκω ginōskō) as in Acts 20:3; 1 Corinthians 1:10. The new powers are allies of the beast. [source]