KJV: Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.
YLT: have ye not known that those running in a race -- all indeed run, but one doth receive the prize? so run ye, that ye may obtain;
Darby: Know ye not that they who run in the race-course run all, but one receives the prize? Thus run in order that ye may obtain.
ASV: Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain.
οἴδατε | know you |
Parse: Verb, Perfect Indicative Active, 2nd Person Plural Root: οἶδα Sense: to see. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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οἱ | those |
Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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σταδίῳ | a race course |
Parse: Noun, Dative Neuter Singular Root: στάδιον Sense: a space or distance of about 600 feet (85 m). |
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τρέχοντες | running |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: τρέχω Sense: to run. |
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μὲν | indeed |
Parse: Conjunction Root: μέν Sense: truly, certainly, surely, indeed. |
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τρέχουσιν | run |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: τρέχω Sense: to run. |
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εἷς | one |
Parse: Adjective, Nominative Masculine Singular Root: εἷς Sense: one. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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λαμβάνει | receives |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λαμβάνω Sense: to take. |
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βραβεῖον | prize |
Parse: Noun, Accusative Neuter Singular Root: βραβεῖον Sense: the award to the victor in the games, a prize. |
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οὕτως | Thus |
Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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τρέχετε | run |
Parse: Verb, Present Imperative Active, 2nd Person Plural Root: τρέχω Sense: to run. |
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ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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καταλάβητε | you might obtain [it] |
Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural Root: καταλαμβάνω Sense: to lay hold of. |
Greek Commentary for 1 Corinthians 9:24
Old word from ιστημι histēmi to place. A stated or fixed distance, 606 3/4 feet, both masculine σταδιοι stadioi (Matthew 14:24; Luke 24:13) and neuter as here. Most of the Greek cities had race-courses for runners like that at Olympia. [source]
Late word, in inscriptions and papyri. Latin brabeum. In N. T. only here and Philemon 3:14. The victor‘s prize which only one could receive. That ye may attain (ινα καταλαβητε hina katalabēte). Final use of ινα hina and perfective use of κατα katȧ with λαβητε labēte (effective aorist active subjunctive, grasp and hold). Old verb καταλαμβανω katalambanō and used in Philemon 3:12. [source]
Final use of ινα hina and perfective use of κατα katȧ with λαβητε labēte (effective aorist active subjunctive, grasp and hold). Old verb καταλαμβανω katalambanō and used in Philemon 3:12. [source]
Or, better, in a race-course. From ἵστημι toplace or establish. Hence a stated distance; a standard of length. In all other New-Testament passages it is used of a measure of length, and is rendered furlong, representing 606.75 English feet. From the fact that the race-courses were usually of exactly this length, the word was applied to the race-course itself. The position chosen for the stadium was usually on the side of a hill, which would furnish a natural slope for seats; a corresponding elevation on the opposite side, being formed by a mound of earth, and the seats being supported upon arches. The stadium was oblong in shape, and semicircular at one end; though, after the Roman conquest of Greece, both ends were often made semicircular. A straight wall shut in the area at one end, and here were the entrances and the starting-place for the runners. At the other end was the goal, which, like the starting-point, was marked by a square pillar. Half-way between these was a third pillar. On the first pillar was inscribed excel; on the second, hasten; on the third, turn, since the racers turned round the column to go back to the starting-point. The isthmus of Corinth was the scene of the Isthmian games, one of the four great national festivals of the Greeks. The celebration was a season of great rejoicing and feasting. The contests included horse, foot, and chariot-racing; wrestling, boxing, musical and poetical trials, and later, fights of animals. The victor's prize was a garland of pine leaves, and his victory was generally celebrated in triumphal odes called epinikia of which specimens remain among the poems of Pindar. At the period of Paul's epistles the games were still celebrated, and the apostle himself may very probably have been present. At the same time, he would have been familiar with similar scenes in Tarsus, in all the great cities of Asia Minor, especially Ephesus, and even in Jerusalem. Metaphors and allusions founded upon such spectacles abound in Paul's writings. Racers, 1 Corinthians 9:24; boxers, 1 Corinthians 9:26, 1 Corinthians 9:27; gladiators fighting with beasts, 1 Corinthians 15:32; the judge awarding the prize, 2 Timothy 4:8; the goal and the prize, 1 Corinthians 9:24; Philemon 3:14; the chaplet, 1 Corinthians 9:25; 2 Timothy 2:5; 2 Timothy 4:8, the training for the contest, 1 Timothy 4:7, 1 Timothy 4:8; the rules governing it, 2 Timothy 2:5; the chariot-race, Philemon 3:14. These images never occur in the gospels. See on of life, Revelation 2:10. [source]
Only here and Philemon 3:14. The kindred verb βραβεύω tobe umpire, occurs once, Colossians 3:15. See note. [source]
Lit., lay hold of. Rev., attain. See on comprehended, John 1:5; see on come upon you, John 12:35; and see on perceived, Acts 4:13. Compare Philemon 3:12. [source]
Reverse Greek Commentary Search for 1 Corinthians 9:24
Rev., apprehended. Wyc., took not it. See on Mark 9:18; see on Acts 4:13. Comprehended, in the sense of the A.V., understood, is inadmissible. This meaning would require the middle voice of the verb (see Acts 4:13; Acts 10:34; Acts 25:25). The Rev., apprehended, i.e., grasped or seized, gives the correct idea, which appears in John 12:35, “lest darkness come upon you,” i.e., overtake and seize. The word is used in the sense of laying hold of so as to make one's own; hence, to take possession of. Used of obtaining the prize in the games (1 Corinthians 9:24); of attaining righteousness (Romans 9:30); of a demon taking possession of a man (Mark 9:18); of the day of the Lord overtaking one as a thief (1 Thessalonians 5:4). Applied to darkness, this idea includes that of eclipsing or overwhelming. Hence some render overcame (Westcott, Moulton). John's thought is, that in the struggle between light and darkness, light was victorious. The darkness did not appropriate the light and eclipse it. “The whole phrase is indeed a startling paradox. The light does not banish the darkness; the darkness does not overpower the light. Light and darkness coexist in the world side by side” (Westcott). [source]
A favorite metaphor of Paul, from the race-course. See 1 Corinthians 9:24-27; Philemon 3:14; 2 Timothy 4:7. [source]
d It is not of him that willeth nor of him that runneth. It, the participation in God's mercy. Of him, i.e., dependent upon. Runneth, denoting strenuous effort. The metaphor from the foot-race is a favorite one with Paul. See 1 Corinthians 9:24, 1 Corinthians 9:26; Galatians 2:2; Galatians 5:7; Philemon 2:16; 2 Thessalonians 3:1. God is laid under no obligation by a human will or a human work.sa40 [source]
Or, better, in a race-course. From ἵστημι toplace or establish. Hence a stated distance; a standard of length. In all other New-Testament passages it is used of a measure of length, and is rendered furlong, representing 606.75 English feet. From the fact that the race-courses were usually of exactly this length, the word was applied to the race-course itself. The position chosen for the stadium was usually on the side of a hill, which would furnish a natural slope for seats; a corresponding elevation on the opposite side, being formed by a mound of earth, and the seats being supported upon arches. The stadium was oblong in shape, and semicircular at one end; though, after the Roman conquest of Greece, both ends were often made semicircular. A straight wall shut in the area at one end, and here were the entrances and the starting-place for the runners. At the other end was the goal, which, like the starting-point, was marked by a square pillar. Half-way between these was a third pillar. On the first pillar was inscribed excel; on the second, hasten; on the third, turn, since the racers turned round the column to go back to the starting-point. The isthmus of Corinth was the scene of the Isthmian games, one of the four great national festivals of the Greeks. The celebration was a season of great rejoicing and feasting. The contests included horse, foot, and chariot-racing; wrestling, boxing, musical and poetical trials, and later, fights of animals. The victor's prize was a garland of pine leaves, and his victory was generally celebrated in triumphal odes called epinikia of which specimens remain among the poems of Pindar. At the period of Paul's epistles the games were still celebrated, and the apostle himself may very probably have been present. At the same time, he would have been familiar with similar scenes in Tarsus, in all the great cities of Asia Minor, especially Ephesus, and even in Jerusalem. Metaphors and allusions founded upon such spectacles abound in Paul's writings. Racers, 1 Corinthians 9:24; boxers, 1 Corinthians 9:26, 1 Corinthians 9:27; gladiators fighting with beasts, 1 Corinthians 15:32; the judge awarding the prize, 2 Timothy 4:8; the goal and the prize, 1 Corinthians 9:24; Philemon 3:14; the chaplet, 1 Corinthians 9:25; 2 Timothy 2:5; 2 Timothy 4:8, the training for the contest, 1 Timothy 4:7, 1 Timothy 4:8; the rules governing it, 2 Timothy 2:5; the chariot-race, Philemon 3:14. These images never occur in the gospels. See on of life, Revelation 2:10. [source]
Better, as giving the force of the imperfect, ye were running. You were on the right road, and were making good progress when this interruption occurred. Comp. Galatians 2:2; 1 Corinthians 9:24-27; Philemon 3:14; 2 Timothy 4:7. [source]
Better, should be running. Comp. Philemon 2:16. This is sometimes explained as implying a misgiving on Paul's part as to the soundness of his own teaching, which he desired to have set at rest by the decision of the principal apostles. On this explanation μή πως will be rendered lest in some way or other. But such a misgiving is contrary to Paul's habitual attitude of settled conviction respecting that gospel which he had received by revelation, and in the preaching of which he had been confirmed by experience. In consulting the Christians at Jerusalem Paul had principally in view the formal indorsement of his work by the church and its leaders. Their formal declaration that he had not been running in vain would materially aid him in his mission. Μή πως is therefore to be taken as marking an indirect question, whether - not possibly; and the sense of the whole passage is as follows: “I laid before them that gospel which I preach to the Gentiles, that they might examine and settle for themselves the question whether I am not possibly running or had run in vain.” The investigation was to be for their satisfaction, not for Paul's. Run ( τρέχειν ) is a favorite metaphor with Paul. See Romans 9:16; 1 Corinthians 9:24, 1 Corinthians 9:26; Galatians 5:7; Philemon 2:16; Philemon 3:13, Philemon 3:14. [source]
See on 1 Corinthians 9:24. Ignatius uses the word θέμα that which is deposited as a prize: a prize of money as distinct from the crown. “Be temperate as God's athlete. The prize is incorruption and eternal life” (to Polycarp, 2). Chrysostom says: “He that runs looks not at the spectators, but at the prize. Whether they be rich or poor, if one mock them, applaud them, insult them, throw stones at them - if one plunder their house, if they see children or wife or anything whatsoever - the runner is not turned aside, but is concerned only with his running and winning the prize. He that runneth stoppeth nowhere; since, if he be a little remiss, all is lost. He that runneth relaxeth in no respect before the end, but then, most of all, stretcheth over the course.” [source]
See on 1 Corinthians 9:24. Ignatius uses the word θέμα that which is deposited as a prize: a prize of money as distinct from the crown. “Be temperate as God's athlete. The prize is incorruption and eternal life” (to Polycarp, 2). Chrysostom says: “He that runs looks not at the spectators, but at the prize. Whether they be rich or poor, if one mock them, applaud them, insult them, throw stones at them - if one plunder their house, if they see children or wife or anything whatsoever - the runner is not turned aside, but is concerned only with his running and winning the prize. He that runneth stoppeth nowhere; since, if he be a little remiss, all is lost. He that runneth relaxeth in no respect before the end, but then, most of all, stretcheth over the course.” [source]
Late word (Menander and inscriptions) from βραβευς brabeus (umpire who awards the prize). In N.T. only here and 1 Corinthians 9:24. Of the high calling (της ανω κλησεως tēs anō klēseōs). Literally, “of the upward calling.” The goal continually moves forward as we press on, but yet never out of sight. [source]
Unto weariness. See on Luke 5:5. The connection with the following ἀγωνιζόμενος contendingin the arena, seems to show that I labor has the special sense of labor in preparing for the contest. The same combination occurs 1 Timothy 4:10, where the correct reading is ἀγωνιζόμεθα westrive for ὀνειδιζόμεθα wesuffer reproach; and there is a similar combination, Philemon 2:16, run and labor. So Ignatius, Epistle to Polycarp, 6: “Labor ye one with another ( συγκοπιᾶτε ); strive together ( συναθλεῖτε , see Philemon 1:27); run together, suffer together, go to rest together, arise together ” (the last two probably with reference to the uniform hours prescribed for athletes under training). So Clement of Rome: “Who have labored ( κοπιάσαντες ) much, and contended ( ἀγωνισάμενοι ) honorably” (ii. 7). See on 1 Corinthians 9:24-27. [source]
Present middle, keep on praying. Note περι peri as in 1 Thessalonians 5:25. That the word of the Lord may run and be glorified (ινα ο λογος του κυριου τρεχηι και δοχαζηται hina ho logos tou kuriou trechēi kai doxazētai). Usual construction of ινα hina after προσευχομαι proseuchomai sub-final use, content and purpose combined. Note present subjunctive with both verbs rather than aorist, may keep on running and being glorified, two verbs joined together nowhere else in the N.T. Paul probably derived this metaphor from the stadium as in 1 Corinthians 9:24.; Galatians 2:2; Romans 9:16; Philemon 2:16; 2 Timothy 4:7. Lightfoot translates “may have a triumphant career.” On the word of the Lord see note on 1 Thessalonians 1:8. Paul recognizes the close relation between himself and the readers. He needs their prayers and sympathy and he rejoices in their reception of the word of the Lord already, even as also it is with you (κατως και προς υμας kathōs kai pros humas). “As it does in your case” (Frame). [source]
Usual construction of ινα hina after προσευχομαι proseuchomai sub-final use, content and purpose combined. Note present subjunctive with both verbs rather than aorist, may keep on running and being glorified, two verbs joined together nowhere else in the N.T. Paul probably derived this metaphor from the stadium as in 1 Corinthians 9:24.; Galatians 2:2; Romans 9:16; Philemon 2:16; 2 Timothy 4:7. Lightfoot translates “may have a triumphant career.” On the word of the Lord see note on 1 Thessalonians 1:8. Paul recognizes the close relation between himself and the readers. He needs their prayers and sympathy and he rejoices in their reception of the word of the Lord already, even as also it is with you “As it does in your case” (Frame). [source]
With γυμνασία comp. γύμναζε , 1 Timothy 4:7. N.T.o Σωματικός bodilyonly here and Luke 3:22. olxx. The adverb σωματικῶς bodily-wise Colossians 2:9. The words are to be taken in their literal sense as referring to physical training in the palaestra - boxing, racing, etc. Comp. 1 Corinthians 9:24-27. Some, however, find in them an allusion to current ascetic practices; against which is the statement that such exercise is profitable, though only for a little. [source]
Metaphor from the race-course. Only here and Acts 13:25; Acts 20:24; comp. 1 Corinthians 9:24; Galatians 2:2; Galatians 5:7; Romans 9:16; Philemon 2:16; Philemon 3:12-14. [source]
From στέφω , to put round, encircle. It is the crown of victory in the games; of military valor; the marriage wreath, or the festal garland, woven of leaves or made of gold in imitation of leaves. Thus it is distinguished from the royal crown, which is διάδημα , of which diadem is a transcript. In Paul, στέφανος is always used of the conqueror's crown, not of the king's (1 Corinthians 9:24-26; 2 Timothy 2:5). Though it is urged that Peter would not have employed a reference to the crown of the victors in the games, because of the abhorrence of the Palestinian Jews for heathen spectacles, yet the reference to the crown of leaves seems to be determined by the epithet unfading, as compared with garlands of earthly leaves. The crown of thorns woven for Jesus is called στέφανος with reference rather to its being twined than to its being a caricature of a kingly crown. [source]