KJV: For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?
YLT: for who doth make thee to differ? and what hast thou, that thou didst not receive? and if thou didst also receive, why dost thou glory as not having received?
Darby: For who makes thee to differ? and what hast thou which thou hast not received? but if also thou hast received, why boastest thou as not receiving?
ASV: For who maketh thee to differ? and what hast thou that thou didst not receive? but if thou didst receive it, why dost thou glory as if thou hadst not received it?
| διακρίνει | makes different |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: διακρίνω Sense: to separate, make a distinction, discriminate, to prefer. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἔχεις | have you |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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| ἔλαβες | you did receive |
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Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: λαμβάνω Sense: to take. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἔλαβες | you did receive [it] |
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Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: λαμβάνω Sense: to take. |
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| τί | why |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τίς Sense: who, which, what. |
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| καυχᾶσαι | boast you |
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Parse: Verb, Present Indicative Middle or Passive, 2nd Person Singular Root: καυχάομαι Sense: to glory (whether with reason or without). |
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| λαβών | having received [it] |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: λαμβάνω Sense: to take. |
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Greek Commentary for 1 Corinthians 4:7
Distinguishes thee, separates thee. Διακρινω Diakrinō means to sift or separate between (δια dia) as in Acts 15:9 (which see) where μεταχυ metaxu is added to make it plainer. All self-conceit rests on the notion of superiority of gifts and graces as if they were self-bestowed or self-acquired. [source]
“Another home-thrust” (Robertson and Plummer). Pride of intellect, of blood, of race, of country, of religion, is thus shut out. Dost thou glory (καυχασαι kauchasai). The original second person singular middle ending σαι ̇sai is here preserved with variable vowel contraction, καυχαεσαικαυχασαι kauchaesaîkauchasai (Robertson, Grammar, p. 341). Paul is fond of this old and bold verb for boasting. As if thou hadst not received it This neat participial clause (second aorist active of λαμβανω lambanō) with ως hōs (assumption) and negative μη mē punctures effectually the inflated bag of false pride. What pungent questions Paul has asked. Robertson and Plummer say of Augustine, “Ten years before the challenge of Pelagius, the study of St. Paul‘s writings, and especially of this verse and of Romans 9:16, had crystallized in his mind the distinctively Augustinian doctrines of man‘s total depravity, of irresistible grace, and of absolute predestination.” Human responsibility does exist beyond a doubt, but there is no foundation for pride and conceit. [source]
The original second person singular middle ending σαι ̇sai is here preserved with variable vowel contraction, καυχαεσαικαυχασαι kauchaesaîkauchasai (Robertson, Grammar, p. 341). Paul is fond of this old and bold verb for boasting. [source]
This neat participial clause (second aorist active of λαμβανω lambanō) with ως hōs (assumption) and negative μη mē punctures effectually the inflated bag of false pride. What pungent questions Paul has asked. Robertson and Plummer say of Augustine, “Ten years before the challenge of Pelagius, the study of St. Paul‘s writings, and especially of this verse and of Romans 9:16, had crystallized in his mind the distinctively Augustinian doctrines of man‘s total depravity, of irresistible grace, and of absolute predestination.” Human responsibility does exist beyond a doubt, but there is no foundation for pride and conceit. [source]
Reverse Greek Commentary Search for 1 Corinthians 4:7
See the same idiom in John 6:65 (cf. John 19:11). Condition of third class, undetermined with prospect of determination, αποστελλω ean mē with the periphrastic perfect passive subjunctive of didōmi The perfect tense is rare in the subjunctive and an exact rendering into English is awkward, “unless it be granted him from heaven.” See 1 Corinthians 4:7 where Paul says the same thing. [source]
Accusative case, the object of the verb εμερισεν emerisen Each has his gift from God (1 Corinthians 3:5; 1 Corinthians 4:7). There is no occasion for undue pride. To each man (εκαστωι hekastōi). Emphatic position before ως hōs (as) and emphasizes the diversity. [source]
Late and rare double compound, in lxx and once in the Didache. In N.T. only here and Luke 10:6 which see. It means to lean upon, to refresh oneself back upon anything, here with locative case It is the picture of blind and mechanical reliance on the Mosaic law. Gloriest in God (καυχασαι εν τεωι kauchāsai en theōi). Koiné{[28928]}š vernacular form for καυχαι kauchāi (καυχαεσαι καυχασαι kauchaesaiκαυχαομαι kauchāsai) of κατακαυχασαι kauchaomai as in Romans 2:23; 1 Corinthians 4:7 and δοκιμαζεις τα διαπεροντα katakauchāsai in Romans 11:18. The Jew gloried in God as a national asset and private prerogative (2 Corinthians 10:15; Galatians 6:13). Approvest the things that are excellent Originally, “Thou testest the things that differ,” and then as a result comes the approval for the excellent things. As in Philemon 1:10 it is difficult to tell which stage of the process Paul has in mind. Instructed out of the law (κατηχεω katēchoumenos ek tou nomou). Present passive participle of katēcheō a rare verb to instruct, though occurring in the papyri for legal instruction. See note on Luke 1:4 and note on 1 Corinthians 14:19. The Jew‘s “ethical discernment was the fruit of catechetical and synagogical instruction in the Old Testament” (Shedd). [source]
Koiné{[28928]}š vernacular form for καυχαι kauchāi (καυχαεσαι καυχασαι kauchaesaiκαυχαομαι kauchāsai) of κατακαυχασαι kauchaomai as in Romans 2:23; 1 Corinthians 4:7 and δοκιμαζεις τα διαπεροντα katakauchāsai in Romans 11:18. The Jew gloried in God as a national asset and private prerogative (2 Corinthians 10:15; Galatians 6:13). [source]
Separately. Even as he will (κατως βουλεται kathōs bouletai). Hence there is no occasion for conceit, pride, or faction (1 Corinthians 4:7). [source]
Hence there is no occasion for conceit, pride, or faction (1 Corinthians 4:7). [source]