KJV: But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:
YLT: and if all may prophecy, and any one may come in, an unbeliever or unlearned, he is convicted by all, he is discerned by all,
Darby: But if all prophesy, and some unbeliever or simple person come in, he is convicted of all, he is judged of all;
ASV: But if all prophesy, and there come in one unbelieving or unlearned, he is reproved by all, he is judged by all;
| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| προφητεύωσιν | prophesy |
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Parse: Verb, Present Subjunctive Active, 3rd Person Plural Root: προφητεύω Sense: to prophesy, to be a prophet, speak forth by divine inspirations, to predict. |
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| εἰσέλθῃ | should come in |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
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| τις | some |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| ἄπιστος | unbeliever |
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Parse: Adjective, Nominative Masculine Singular Root: ἄπιστος Sense: unfaithful, faithless, (not to be trusted, perfidious). |
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| ἰδιώτης | uninstructed |
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Parse: Noun, Nominative Masculine Singular Root: ἰδιώτης Sense: a private person as opposed to a magistrate, ruler, king. |
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| ἐλέγχεται | he is convicted |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἐλέγχω Sense: to convict, refute, confute. |
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| ἀνακρίνεται | he is examined |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἀνακρίνω Sense: examine or judge. |
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Greek Commentary for 1 Corinthians 14:24
Old word for strong proof, is undergoing conviction. [source]
Is tested. Cf. 1 Corinthians 2:15; 1 Corinthians 4:3. [source]
Of his sins. See on tell him his fault, Matthew 18:15; see on convinced, James 2:9; see on reproved, John 3:20. Rev., reproved: convicted in margin. [source]
Examined and judged. The word implies inquiry rather than sentence. Each inspired speaker, in his heart-searching utterances, shall start questions which shall reveal the hearer to himself. See on discerned, 1 Corinthians 2:14. On the compounds of κρίνω , see on 1 Corinthians 11:29, 1 Corinthians 11:31, 1 Corinthians 11:32. [source]
Reverse Greek Commentary Search for 1 Corinthians 14:24
Rather, in order that his works may not be reproved. Ελέγχω , rendered reprove, has several phases of meaning. In earlier classical Greek it signifies to disgrace or put to shame. Thus Ulysses, having succeeded in the trial of the bow, says to Telemachus, “the stranger who sits in thy halls disgraces ( ἐλέγχει ) thee not” (“Odyssey, xxi., 424). Then, to cross-examine or question, for the purpose of convincing, convicting, or refuting; to censure, accuse. So Herodotus: “In his reply Alexander became confused, and diverged from the truth, whereon the slaves interposed, confuted his statements ( ἤλεγχον , cross-questioned and caught him in falsehood), and told the whole history of the crime” (i., 115). The messenger in the “Antigone” of Sophocles, describing the consternation of the watchmen at finding Polynices' body buried, says: “Evil words were bandied among them, guard accusing ( ἐλέγχων ) guard” (260). Of arguments, to bring to the proof; prove; prove by a chain of reasoning. It occurs in Pindar in the general sense of to conquer or surpass. “Having descended into the naked race they surpassed ( ἤλεγξαν ) the Grecian band in speed (“Pythia,” xi., 75). In the New Testament it is found in the sense of reprove (Luke 3:19; 1 Timothy 5:20, etc.). Convince of crime or fault (1 Corinthians 14:24; James 2:9). To bring to light or expose by conviction (James 5:20; Ephesians 5:11, Ephesians 5:13; John 8:46; see on that passage). So of the exposure of false teachers, and their refutation (Titus 1:9, Titus 1:13; Titus 2:15). To test and expose with a view to correction, and so, nearly equivalent to chasten (Hebrews 12:5). The different meanings unite in the word convict. Conviction is the result of examination, testing, argument. The test exposes and demonstrates the error, and refutes it, thus convincing, convicting, and rebuking the subject of it. This conviction issues in chastening, by which the error is corrected and the erring one purified. If the conviction is rejected, it carries with it condemnation and punishment. The man is thus convicted of sin, of right, and of judgment (John 16:8). In this passage the evil-doer is represented as avoiding the light which tests, that light which is the offspring of love (Revelation 3:19) and the consequent exposure of his error. Compare Ephesians 5:13; John 1:9-11. This idea of loving darkness rather than light is graphically treated in Job href="/desk/?q=job+24:13-17&sr=1">Job 24:13-17. -DIVIDER- -DIVIDER- [source]
Originally, one in a private station, as opposed to one in office or in public affairs. Therefore one without professional knowledge, a layman; thence, generally, ignorant, ill-informed; sometimes plebeian, common. In the absence of certainty it is as well to retain the meaning given by the A. V., perhaps with a slight emphasis on the want of professional knowledge. Compare 1 Corinthians 14:16, 1 Corinthians 14:23, 1 Corinthians 14:24; 2 Corinthians 11:6. [source]
Second aorist middle participle of κατα katalambanō common verb to grasp strongly Present indicative retained in indirect discourse. Unlettered men without technical training in the professional rabbinical schools of Hillel or Shammai. Jesus himself was so regarded (John 7:15, “not having learned letters”). And ignorant Old word, only here in the N.T. and 1 Corinthians 14:24; 2 Corinthians 11:6. It does not mean “ignorant,” but a layman, a man not in office (a private person), a common soldier and not an officer, a man not skilled in the schools, very much like ιδιος agrammatos It is from εταυμαζον idios (one‘s own) and our “idiosyncracy” is one with an excess of such a trait, while “idiot” (this very word) is one who has nothing but his idiosyncracy. Peter and John were men of ability and of courage, but they did not belong to the set of the rabbis. They marvelled (επεγινωσκον αυτους ethaumazon). Imperfect (inchoative) active, began to wonder and kept it up. Took knowledge of them Imperfect (inchoative) active again, they began to recognize them as men that they had seen with Jesus. [source]
Old word, only here in the N.T. and 1 Corinthians 14:24; 2 Corinthians 11:6. It does not mean “ignorant,” but a layman, a man not in office (a private person), a common soldier and not an officer, a man not skilled in the schools, very much like ιδιος agrammatos It is from εταυμαζον idios (one‘s own) and our “idiosyncracy” is one with an excess of such a trait, while “idiot” (this very word) is one who has nothing but his idiosyncracy. Peter and John were men of ability and of courage, but they did not belong to the set of the rabbis. They marvelled (επεγινωσκον αυτους ethaumazon). Imperfect (inchoative) active, began to wonder and kept it up. Took knowledge of them Imperfect (inchoative) active again, they began to recognize them as men that they had seen with Jesus. [source]
See on prophet, Luke 7:26. In the New Testament, as in the Old, the prominent idea is not prediction, but the inspired delivery of warning, exhortation, instruction, judging, and making manifest the secrets of the heart. See 1 Corinthians 14:3, 1 Corinthians 14:24, 1 Corinthians 14:25. The New-Testament prophets are distinguished from teachers, by speaking under direct divine inspiration. [source]
Locative case with ιδιωτης idiōtēs for which word see note on Acts 4:13; note on 1 Corinthians 14:16, note on 1 Corinthians 14:23, and 1 Corinthians 14:24. The Greeks regarded a man as ιδιωτης idiōtēs who just attended to his own affairs (τα ιδια ta idia) and took no part in public life. Paul admits that he is not a professional orator (cf. 2 Corinthians 10:10), but denies that he is unskilled in knowledge (αλλ ου τηι γνωσει all' ou tēi gnōsei). [source]
Rather, convict of their errors. See on 1 Timothy 5:20and John 3:20. In Paul, 1 Corinthians 14:24; Ephesians 5:11, Ephesians 5:13. Comp. ἐλεγμόν conviction 2 Timothy 3:16. [source]
Rather, as Rev., convinced. The word, which is variously rendered in A. V. tell a fault, reprove, rebuke, convince, while it carries the idea of rebuke, implies also a rebuke which produces a conviction of the error or sin. See on John 8:46. Compare John 3:20; John 8:9; 1 Corinthians 14:24, 1 Corinthians 14:25. [source]
Present passive participle of ελεγχω elegchō to convict by proof of guilt (John 3:20; John 8:9, John 8:46; 1 Corinthians 14:24). [source]
“Ye work a sin.” A serious charge, apparently, for what was regarded as a trifling fault. See Matthew 7:23, οι εργαζομενοι την ανομιαν hoi ergazomenoi tēn anomian (ye that work iniquity), an apparent reminiscence of the words of Jesus there (from Psalm 6:8).Being convicted (ελεγχομενοι elegchomenoi). Present passive participle of ελεγχω elegchō to convict by proof of guilt (John 3:20; John 8:9, John 8:46; 1 Corinthians 14:24).As transgressors For this word from παραβαινω parabainō to step across, to transgress, see Galatians 2:18; Romans 2:25, Romans 2:27. See this very sin of partiality condemned in Leviticus 19:15; Deuteronomy 1:17; Deuteronomy 16:19. To the law and to the testimony. [source]
“That they come and worship” (final clause, like facio ut in Latin, with ηκω hina and the future active of προσκυνεω hēkō and και γνωσιν proskuneō). The language is based on Isaiah 45:14; Isaiah 60:14. The Jews expected homage (not worship in the strict sense) from the Gentiles, but it will come to the Christians at last (1 Corinthians 14:24). Later Ignatius (Philad. 6) warns this church against Judaizing Christians, perhaps one result of an influx of Jews. [source]
Ablative plural in apposition with συναγωγης sunagōgēs On the construction of εαυτους Ιουδαιους ειναι heautous Ioudaious einai see note on Revelation 2:9 Present middle indicative of πσευδομαι pseudomai explanatory positive, addition here to και ουκ εισιν kai ouk eisin of Revelation 2:9, in contrast also with ο αλητινος ho alēthinos of Revelation 3:7 and in Johannine style (John 8:44; 1 John 1:10; 1 John 2:4).I will make them Future active indicative of ποιεω poieō resuming the prophecy after the parenthesis “That they come and worship” (final clause, like facio ut in Latin, with ηκω hina and the future active of προσκυνεω hēkō and και γνωσιν proskuneō). The language is based on Isaiah 45:14; Isaiah 60:14. The Jews expected homage (not worship in the strict sense) from the Gentiles, but it will come to the Christians at last (1 Corinthians 14:24). Later Ignatius (Philad. 6) warns this church against Judaizing Christians, perhaps one result of an influx of Jews.And to know Continuation of the purpose clause with ινα hina but with the second aorist active subjunctive rather than the less usual future indicative. See both constructions also with εγω ηγαπησα σε hina in Revelation 22:14. Probably a reminiscence of Isaiah 43:4 in egō ēgapēsa se (I loved thee), first aorist active indicative. [source]
Future active indicative of ποιεω poieō resuming the prophecy after the parenthesis “That they come and worship” (final clause, like facio ut in Latin, with ηκω hina and the future active of προσκυνεω hēkō and και γνωσιν proskuneō). The language is based on Isaiah 45:14; Isaiah 60:14. The Jews expected homage (not worship in the strict sense) from the Gentiles, but it will come to the Christians at last (1 Corinthians 14:24). Later Ignatius (Philad. 6) warns this church against Judaizing Christians, perhaps one result of an influx of Jews.And to know Continuation of the purpose clause with ινα hina but with the second aorist active subjunctive rather than the less usual future indicative. See both constructions also with εγω ηγαπησα σε hina in Revelation 22:14. Probably a reminiscence of Isaiah 43:4 in egō ēgapēsa se (I loved thee), first aorist active indicative. [source]