KJV: But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.
YLT: but, according as it hath been written, 'What eye did not see, and ear did not hear, and upon the heart of man came not up, what God did prepare for those loving Him -- '
Darby: but according as it is written, Things which eye has not seen, and ear not heard, and which have not come into man's heart, which God has prepared for them that love him,
ASV: but as it is written, Things which eye saw not, and ear heard not, And which entered not into the heart of man, Whatsoever things God prepared for them that love him.
γέγραπται | it has been written |
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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ὀφθαλμὸς | eye |
Parse: Noun, Nominative Masculine Singular Root: ὀφθαλμός Sense: the eye. |
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εἶδεν | has seen |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: εἶδον Sense: to see with the eyes. |
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οὖς | ear |
Parse: Noun, Nominative Neuter Singular Root: οὖς Sense: the ear. |
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ἤκουσεν | has heard |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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ἐπὶ | into |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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καρδίαν | heart |
Parse: Noun, Accusative Feminine Singular Root: καρδία Sense: the heart. |
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ἀνθρώπου | of man |
Parse: Noun, Genitive Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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ἀνέβη | has entered |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀναβαίνω Sense: ascend. |
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ἡτοίμασεν | has prepared |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἑτοιμάζω Sense: to make ready, prepare. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεὸς | God |
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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τοῖς | for those |
Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ἀγαπῶσιν | loving |
Parse: Verb, Present Participle Active, Dative Masculine Plural Root: ἀγαπάω Sense: of persons. |
Greek Commentary for 1 Corinthians 2:9
Elliptical sentence like Romans 15:3 where γεγονεν gegonen (it has happened) can be supplied. It is not certain where Paul derives this quotation as Scripture. Origen thought it a quotation from the Apocalypse of Elias and Jerome finds it also in the Ascension of Isaiah. But these books appear to be post-Pauline, and Jerome denies that Paul obtained it from these late apocryphal books. Clement of Rome finds it in the lxx text of Isa 64:4 and cites it as a Christian saying. It is likely that Paul here combines freely Isaiah 64:4; Isaiah 65:17; Isaiah 52:15 in a sort of catena or free chain of quotations as he does in Romans 3:10-18. There is also an anacoluthon for α ha (which things) occurs as the direct object (accusative) with ειδεν eiden (saw) and ηκουσαν ēkousan (heard), but as the subject (nominative) with ανεβη anebē (entered, second aorist active indicative of αναβαινω anabainō to go up). [source]
A climax to the preceding relative clause (Findlay). Prepared (ητοιμασεν hētoimasen). First aorist active indicative of ετοιμαζω hetoimazō The only instance where Paul uses this verb of God, though it occurs of final glory (Luke 2:31; Matthew 20:23; Matthew 25:34; Mark 10:40; Hebrews 11:16) and of final misery (Matthew 25:41). But here undoubtedly the dominant idea is the present blessing to these who love God (1 Corinthians 1:5-7). Heart (καρδιαν kardian) here as in Romans 1:21 is more than emotion. The Gnostics used this passage to support their teaching of esoteric doctrine as Hegesippus shows. Lightfoot thinks that probably the apocryphal Ascension of Isaiah and Apocalypse of Elias were Gnostic and so quoted this passage of Paul to support their position. But the next verse shows that Paul uses it of what is now revealed and made plain, not of mysteries still unknown. [source]
First aorist active indicative of ετοιμαζω hetoimazō The only instance where Paul uses this verb of God, though it occurs of final glory (Luke 2:31; Matthew 20:23; Matthew 25:34; Mark 10:40; Hebrews 11:16) and of final misery (Matthew 25:41). But here undoubtedly the dominant idea is the present blessing to these who love God (1 Corinthians 1:5-7). [source]
(καρδιαν kardian) here as in Romans 1:21 is more than emotion. The Gnostics used this passage to support their teaching of esoteric doctrine as Hegesippus shows. Lightfoot thinks that probably the apocryphal Ascension of Isaiah and Apocalypse of Elias were Gnostic and so quoted this passage of Paul to support their position. But the next verse shows that Paul uses it of what is now revealed and made plain, not of mysteries still unknown. [source]
and made plain, not of mysteries still unknown. [source]
From Isaiah 64:4, freely rendered by Septuagint. The Hebrew reads: “From of old men have not heard, not perceived with the ear, eye has not seen a God beside Thee who does (gloriously) for him who waits on Him.” Septuagint, “From of old we have not heard, nor have our eyes seen a God beside Thee, and Thy works which Thou wilt do for those who wait for mercy.” Paul takes only the general idea from the Old-Testament passage. The words are not to be limited to future blessings in heaven. They are true of the present. [source]
Lit., went up. See on Acts 7:23. Compare Daniel 2:29, Sept. [source]
See on Romans 1:21. [source]
Reverse Greek Commentary Search for 1 Corinthians 2:9
Second aorist active indicative of αναβαινω anabainō common verb. Came up as if from the lower deeps of his nature. This Hebrew image occurs in Jeremiah 3:16; Isaiah 65:17; 1 Corinthians 2:9. To visit (επισκεπσασται episkepsasthai). First aorist middle infinitive of επισκεπτομαι episkeptomai old verb to go to see for oneself, with his own eyes, to help if possible. Used of God visiting his people (Luke 7:16). Our “visit” is from Latin video, to see, visito, to go to see. During the Welsh mining troubles the Prince of Wales made a sympathetic visit to see for himself the actual condition of the coal miners. Moses desired to know first hand how his kinsmen were faring. [source]
Only here and Ephesians 2:10. The studied difference in the use of this term instead of καταρτίζω tofit (Romans 9:22), cannot be overlooked. The verb is not equivalent to foreordained ( προορίζω ). Fitted, by the adjustment of parts, emphasizes the concurrence of all the elements of the case to the final result. Prepared is more general. In the former case the result is indicated; in the latter, the previousness. Note before prepared, while before is wanting in Romans 9:22. In this passage the direct agency of God is distinctly stated; in the other the agency is left indefinite. Here a single act is indicated; there a process. The simple verb ἑτοιμάζω often indicates, as Meyer remarks, to constitute qualitatively; i.e., to arrange with reference to the reciprocal quality of the thing prepared, and that for which it is prepared. See Luke 1:17; John 14:2; 1 Corinthians 2:9; 2 Timothy 2:21. “Ah, truly,” says Reuss, “if the last word of the christian revelation is contained in the image of the potter and the clay, it is a bitter derision of all the deep needs and legitimate desires of a soul aspiring toward its God. This would be at once a satire of reason upon herself and the suicide of revelation. But it is neither the last word nor the only word; nor has it any immediate observable bearing on the concrete development of our lives. It is not the only word, because, in nine-tenths of Scripture, it is as wholly excluded from the sphere of revelation as though it had been never revealed at all; and it is not the last word, because, throughout the whole of Scripture, and nowhere more than in the writings of the very apostle who has faced this problem with the most heroic inflexibility, we see bright glimpses of something beyond. How little we were intended to draw logical conclusions from the metaphor, is shown by the fact that we are living souls, not dead clay; and St. Paul elsewhere recognized a power, both within and without our beings, by which, as by an omnipotent alchemy, mean vessels can become precious, and vessels of earthenware be transmuted into vessels of gold” (Farrar). See note at end of ch. 11. [source]
So with γαρ gar B 37 Sah Cop read instead of δε de of Aleph A C D. “Δε De is superficially easier; γαρ gar intrinsically better” (Findlay). Paul explains why this is no longer hidden, “for God revealed unto us” the wonders of grace pictured in 1 Corinthians 2:9. We do not have to wait for heaven to see them. Hence we can utter those things hidden from the eye, the ear, the heart of man. This revelation (απεκαλυπσεν apekalupsen first aorist active indicative) took place, at “the entry of the Gospel into the world,” not “when we were admitted into the Church, when we were baptized” as Lightfoot interprets it. [source]
N.T.oLit. are allegorised. From ἄλλο another ἀγορεύειν tospeak. Hence, things which are so spoken as to give a different meaning from that which the words express. For parable, allegory, fable, and proverb, see on Matthew 13:3. An allegory is to be distinguished from a type. An O.T. type is a real prefiguration of a N.T. fact, as the Jewish tabernacle explained in John href="/desk/?q=joh+3:14&sr=1">John 3:14. Comp. Romans 5:14; 1 Corinthians 10:6, 1 Corinthians 10:11. An allegory exhibits figuratively the ideal character of a fact. The type allows no latitude of interpretation. The allegory lends itself to various interpretations. This passage bears traces of Paul's rabbinical training. At the time of Christ, Scripture was overlaid with that enormous mass of rabbinic interpretation which, beginning as a supplement to the written law, at last superseded and threw it into contempt. The plainest sayings of Scripture were resolved into another sense; and it was asserted by one of the Rabbis that he that renders a verse of Scripture as it appears, says what is not true. The celebrated Akiba assumed that the Pentateuch was a continuous enigma, and that a meaning was to be found in every monosyllable, and a mystical sense in every hook and flourish of the letters. The Talmud relates how Akiba was seen by Moses in a vision, drawing from every horn of every letter whole bushels of decisions. The oral laws, subsequently reduced to writing in the Talmud, completely overshadowed and superseded the Scriptures, so that Jesus was literally justified in saying: “Thus have ye make the commandment of God of none effect through your tradition.” Paul had been trained as a Rabbi in the school of Hillel, the founder of the rabbinical system, whose hermeneutic rules were the basis of the Talmud. As Jowett justly says: “Strange as it may at first appear that Paul's mode of interpreting the Old Testament Scriptures should not conform to our laws of logic or language, it would be far stranger if it had not conformed with the natural modes of thought and association in his own day.” His familiarity with this style of exposition gave him a real advantage in dealing with Jews. -DIVIDER- -DIVIDER- It is a much-mooted question whether, in this passage, Paul is employing an argument or an illustration. The former would seem to be the case. On its face, it seems improbable that, as Dr. Bruce puts it: “it is poetry rather than logic, meant not so much to convince the reason as to captivate the imagination.” Comp. the argument in Galatians 3:16, and see note. It appears plain that Paul believed that his interpretation actually lay hidden in the O.T. narrative, and that he adduced it as having argumentative force. Whether he regarded the correspondence as designed to extend to all the details of his exposition may be questioned; but he appears to have discerned in the O.T. narrative a genuine type, which he expanded into his allegory. For other illustrations of this mode of treatment, see Romans 2:24; Romans 9:33; 1 Corinthians 2:9; 1 Corinthians 9:9, 1 Corinthians 9:10; 1 Corinthians 10:1-4. [source]
For love rend. have loved. Appearing, Christ's second coming: see on 1 Timothy 6:14; see on 2 Thessalonians 2:8. The phrase N.T.oSome have interpreted appearing as Christ's first coming into the world, as 2 Timothy 1:10; but the other sense is according to the analogy of 1 Corinthians 2:9; Philemon 3:20; Hebrews 9:28. [source]
In Paul, 1 Corinthians 2:9; Philemon 1:22. Only here in Pastorals. Comp. Titus 3:1. [source]
From the vessels for dishonour of 2 Timothy 2:20. Sanctified (ηγιασμενον hēgiasmenon). Perfect passive participle of αγιαζω hagiazō for which verb see note on 1 Corinthians 6:11. Meet for the master‘s use Dative case δεσποτηι despotēi (for which word see note on 1 Timothy 6:1) with ευχρηστον euchrēston neuter singular like ηγιασμενον hēgiasmenon agreeing with σκευος skeuos Old verbal adjective Perfect passive participle of ετοιμαζω hetoimazō in a state of readiness, old and common word, elsewhere by Paul only 1 Corinthians 2:9 (lxx). [source]
Dative case δεσποτηι despotēi (for which word see note on 1 Timothy 6:1) with ευχρηστον euchrēston neuter singular like ηγιασμενον hēgiasmenon agreeing with σκευος skeuos Old verbal adjective Perfect passive participle of ετοιμαζω hetoimazō in a state of readiness, old and common word, elsewhere by Paul only 1 Corinthians 2:9 (lxx). [source]
Perfect passive participle of ετοιμαζω hetoimazō in a state of readiness, old and common word, elsewhere by Paul only 1 Corinthians 2:9 (lxx). [source]