KJV: Mine answer to them that do examine me is this,
YLT: My defence to those who examine me in this;
Darby: My defence to those who examine me is this:
ASV: My defence to them that examine me is this.
| Ἡ | - |
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Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐμὴ | My |
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Parse: Personal / Possessive Pronoun, Nominative Feminine 1st Person Singular Root: ἐμός Sense: my, mine, etc. |
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| ἀπολογία | defense |
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Parse: Noun, Nominative Feminine Singular Root: ἀπολογία Sense: verbal defence, speech in defence. |
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| τοῖς | to those |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἐμὲ | me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἀνακρίνουσίν | examining |
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Parse: Verb, Present Participle Active, Dative Masculine Plural Root: ἀνακρίνω Sense: examine or judge. |
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| αὕτη | this |
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Parse: Demonstrative Pronoun, Nominative Feminine Singular Root: οὗτος Sense: this. |
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Greek Commentary for 1 Corinthians 9:3
Original sense, not idea of apologizing as we say. See note on Acts 22:1; note on Acts 25:16. Refers to what precedes and to what follows as illustration of 1 Corinthians 8:13. [source]
See note on 1 Corinthians 2:15; note on 1 Corinthians 4:3. The critics in Corinth were “investigating” Paul with sharp eyes to find faults. How often the pastor is under the critic‘s spy-glass. [source]
See on 1 Peter 3:15. [source]
See on Luke 23:14. [source]
Reverse Greek Commentary Search for 1 Corinthians 9:3
Literally, My defence to you at this time. Νυνι Nuni is a sharpened form (by ι ̇i) of νυν nun (now), just now. The term απολογια apologia (apology) is not our use of the word for apologizing for an offence, but the original sense of defence for his conduct, his life. It is an old word from απολογεομαι apologeomai to talk oneself off a charge, to make defence. It occurs also in Acts 25:16 and then also in 1 Corinthians 9:3; 2 Corinthians 7:11; Philemon 1:7, Philemon 1:16; 2 Timothy 4:16; 1 Peter 3:15. Paul uses it again in Acts 25:16 as here about his defence against the charges made by the Jews from Asia. He is suspected of being a renegade from the Mosaic law and charged with specific acts connected with the alleged profanation of the temple. So Paul speaks in Aramaic and recites the actual facts connected with his change from Judaism to Christianity. The facts make the strongest argument. He first recounts the well-known story of his zeal for Judaism in the persecution of the Christians and shows why the change came. Then he gives a summary of his work among the Gentiles and why he came to Jerusalem this time. He answers the charge of enmity to the people and the law and of desecration of the temple. It is a speech of great skill and force, delivered under remarkable conditions. The one in chapter Acts 26 covers some of the same ground, but for a slightly different purpose as we shall see. For a discussion of the three reports in Acts of Paul‘s conversion see chapter Acts 9. Luke has not been careful to make every detail correspond, though there is essential agreement in all three. [source]
Rev., judged. Used only by Luke and Paul, and by the latter in this epistle only. By Luke, mostly of judicial examination: Luke 23:14; Acts 4:9; Acts 12:19; Acts 24:8; Acts 28:18. Of examining the Scriptures, Acts 17:11, but with the sense of proving or coming to a judgment on. The fundamental idea of the word is examination, scrutiny, following up ( ἀνά ) a series of objects or particulars in order to distinguish ( κρίνω ). This is its almost universal meaning in classical Greek. At Athens it was used technically in two senses: to examine magistrates with a view to proving their qualifications; and to examine persons concerned in a suit, so as to prepare the matter for trial, as a grand jury. The meaning judged is, at best, inferential, and the Rev. inserts examined in the margin. Bishop Lightfoot says: “ Ανακρίνειν is neither to judge nor to discern; but to examine, investigate, inquire into, question, as it is rightly translated, 1 Corinthians 9:3; 1 Corinthians 10:25, 1 Corinthians 10:27. The apostle condemns all these impatient human praejudicia which anticipate the final judgment, reserving his case for the great tribunal, where at length all the evidence will be forthcoming and a satisfactory verdict can be given. Meanwhile the process of gathering evidence has begun; an ἀνάκρισις investigationis indeed being held, not, however, by these self-appointed magistrates, but by one who alone has the authority to institute the inquiry, and the ability to sift the facts” (“On a Fresh Revision of the New Testament”). See, further, on 1 Corinthians 4:3, 1 Corinthians 4:4. [source]
Ἁπολογία defensein a judicial trial. Comp. Acts 25:16. Also against private persons, as 1 Corinthians 9:3; 2 Corinthians 7:11. Defense of the gospel against its adversaries, as Philemon 1:7, Philemon 1:16; comp. 1 Peter 3:15(note). It is impossible to decide to what this refers. On the assumption of a second imprisonment of Paul (see Introduction) it would probably refer to a preliminary hearing before the main trial. It is not improbable that the writer had before his mind the situation of Paul as described in Philemon href="/desk/?q=phm+1:7&sr=1">Philemon 1:7, Philemon 1:16, has no specific reference to Paul's trial, but refers to the defense of the gospel under any and all circumstances. In any case, the first Romans imprisonment cannot be alluded to here. On that supposition, the omission of all reference to Timothy's presence and personal ministry at that time, and the words about his first defense, which must have taken place before Timothy left Rome (Philemon 2:19-23) and which is here related as a piece of news, are quite inexplicable. [source]