KJV: For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.
YLT: for who of men hath known the things of the man, except the spirit of the man that is in him? so also the things of God no one hath known, except the Spirit of God.
Darby: For who of men hath known the things of a man except the spirit of the man which is in him? thus also the things of God knows no one except the Spirit of God.
ASV: For who among men knoweth the things of a man, save the spirit of the man, which is in him? even so the things of God none knoweth, save the Spirit of God.
| οἶδεν | knows |
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Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: οἶδα Sense: to see. |
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| ἀνθρώπων | among men |
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Parse: Noun, Genitive Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| τὰ | the things |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀνθρώπου | man |
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Parse: Noun, Genitive Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| πνεῦμα | spirit |
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Parse: Noun, Nominative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| τὸ | that [is] |
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Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐν | within |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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| οὕτως | So |
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Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| οὐδεὶς | no one |
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Parse: Adjective, Nominative Masculine Singular Root: οὐδείς Sense: no one, nothing. |
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| ἔγνωκεν | knows |
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Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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Greek Commentary for 1 Corinthians 2:11
Second perfect of root γινωσκω iḋ to see and so know, first perfect of οιδα ginōskō to know by personal experience, has come to know and still knows. See First John for a clear distinction in the use of γινωσκω oida and το πνευμα του αντρωπου το εν αυτωι ginōskō [source]
The self-consciousness of man that resides in the man or woman (generic term for mankind, το πνευμα του τεου anthrōpos). The Spirit of God (το εν αυτωι to pneuma tou theou). Note the absence of Πνευμα to en autōi It is not the mere self-consciousness of God, but the personal Holy Spirit in his relation to God the Father. Paul‘s analogy between the spirit of man and the Spirit of God does not hold clear through and he guards it at this vital point as he does elsewhere as in Romans 8:26 and in the full Trinitarian benediction in 2 Corinthians 13:13. Pneuma in itself merely means breath or wind as in John 3:8. To know accurately Paul‘s use of the word in every instance calls for an adequate knowledge of his theology, and psychology. But the point here is plain. God‘s Holy Spirit is amply qualified to make the revelation claimed here in 1 Corinthians 2:6-10. [source]
Note the absence of Πνευμα to en autōi It is not the mere self-consciousness of God, but the personal Holy Spirit in his relation to God the Father. Paul‘s analogy between the spirit of man and the Spirit of God does not hold clear through and he guards it at this vital point as he does elsewhere as in Romans 8:26 and in the full Trinitarian benediction in 2 Corinthians 13:13. Pneuma in itself merely means breath or wind as in John 3:8. To know accurately Paul‘s use of the word in every instance calls for an adequate knowledge of his theology, and psychology. But the point here is plain. God‘s Holy Spirit is amply qualified to make the revelation claimed here in 1 Corinthians 2:6-10. [source]
See on Romans 8:4. The things of God can be recognized only by the highest element of the human personality. They have not entered into the heart ( καρδία , see on Romans 1:21), but into the spirit, which is the highest and principal point of contact with the Spirit of God. [source]
Reverse Greek Commentary Search for 1 Corinthians 2:11
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
Notice the paronomasia. See on Romans 1:29, Romans 1:31. The dispute on this verse arises over the meanings of συγκρίνοντες , A.V., comparing, and πνευματικοῖς spiritualAs to the latter, whether the reference is to spiritual men, things, or words; as to the former, whether the meaning is adapting, interpreting, proving, or comparing. The principal interpretations are: adapting spiritual words to spiritual things; adapting spiritual things to spiritual men; interpreting spiritual things to spiritual men; interpreting spiritual things by spiritual words. Συγκρίνοντες occurs only here and 2 Corinthians 10:12, where the meaning is clearly compare. In classical Greek the original meaning is to compound, and later, to compare, as in Aristotle and Plutarch, and to interpret, used of dreams, and mainly in Septuagint. See Genesis 40:8. The most satisfactory interpretation is combining spiritual things with spiritual words. After speaking of spiritual things (1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:13), Paul now speaks of the forms in which they are conveyed - spiritual forms or words answering to spiritual matters, and says, we combine spiritual things with spiritual forms of expression. This would not be the case if we uttered the revelations of the Spirit in the speech of human wisdom. [source]
First aorist active optative in a wish for the future. New verb in lxx and N.T. for the old αγιζω hagizō to render or to declare holy Predicate adjective in plural (ολος holos whole, τελος telos end), not adverb ολοτελως holotelōs Late word in Plutarch, Hexapla, and in inscription a.d. 67 (Moulton and Milligan, Vocabulary). Here alone in N.T. Here it means the whole of each of you, every part of each of you, “through and through” (Luther), qualitatively rather than quantitatively. Your spirit and soul and body Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul‘s Epistles. Both believers and unbelievers have an inner man (soul πσυχη psuchē mind νους nous heart καρδια kardia the inward man ο εσω αντρωπος ho esō anthrōpos) and the outer man But the believer has the Holy Spirit of God, the renewed spirit of man (1 Corinthians 2:11; Romans 8:9-11). Be preserved entire (ολοκληρον holoklēron tērētheiē). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as “an undivided whole” (Frame), prayer for the consecration of both body and soul (cf. 1 Corinthians 6). The adjective ολος holoklēron is in predicate and is an old form and means complete in all its parts (κληρος holos whole, Τελειος klēros lot or part). There is to be no deficiency in any part. τελος Teleios (from αμεμπτως telos end) means final perfection. Without blame Old adverb Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. At the coming (en tēi parousiāi). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see note on 1 Thessalonians 2:19). [source]
Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul‘s Epistles. Both believers and unbelievers have an inner man (soul πσυχη psuchē mind νους nous heart καρδια kardia the inward man ο εσω αντρωπος ho esō anthrōpos) and the outer man But the believer has the Holy Spirit of God, the renewed spirit of man (1 Corinthians 2:11; Romans 8:9-11). Be preserved entire (ολοκληρον holoklēron tērētheiē). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as “an undivided whole” (Frame), prayer for the consecration of both body and soul (cf. 1 Corinthians 6). The adjective ολος holoklēron is in predicate and is an old form and means complete in all its parts (κληρος holos whole, Τελειος klēros lot or part). There is to be no deficiency in any part. τελος Teleios (from αμεμπτως telos end) means final perfection. Without blame Old adverb Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. At the coming (en tēi parousiāi). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see note on 1 Thessalonians 2:19). [source]