KJV: Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?
YLT: who doth serve as a soldier at his own charges at any time? who doth plant a vineyard, and of its fruit doth not eat? or who doth feed a flock, and of the milk of the flock doth not eat?
Darby: Who ever carries on war at his own charges? who plants a vineyard and does not eat of its fruit? or who herds a flock and does not eat of the milk of the flock?
ASV: What soldier ever serveth at his own charges? who planteth a vineyard, and eateth not the fruit thereof? Or who feedeth a flock, and eateth not of the milk of the flock?
| στρατεύεται | serves as a soldier |
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Parse: Verb, Present Indicative Middle, 3rd Person Singular Root: στρατεύομαι Sense: to make a military expedition, to lead soldiers to war or to battle, (spoken of a commander). |
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| ἰδίοις | at his own |
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Parse: Adjective, Dative Neuter Plural Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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| ὀψωνίοις | expense |
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Parse: Noun, Dative Neuter Plural Root: ὀψώνιον Sense: a soldier’s pay, allowance. |
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| ποτέ | at any time |
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Parse: Particle Root: ποτέ Sense: once i. |
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| φυτεύει | plants |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: φυτεύω Sense: to plant. |
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| ἀμπελῶνα | a vineyard |
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Parse: Noun, Accusative Masculine Singular Root: ἀμπελών Sense: a vineyard. |
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| καρπὸν | fruit |
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Parse: Noun, Accusative Masculine Singular Root: καρπός Sense: fruit. |
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| αὐτοῦ | of it |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἐσθίει | does eat |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἐσθίω Sense: to eat. |
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| ποιμαίνει | shepherds |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ποιμαίνω Sense: to feed, to tend a flock, keep sheep. |
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| ποίμνην | a flock |
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Parse: Noun, Accusative Feminine Singular Root: ποίμνη Sense: a flock (esp.) of sheep. |
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| γάλακτος | milk |
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Parse: Noun, Genitive Neuter Singular Root: γάλα Sense: milk. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ποίμνης | flock |
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Parse: Noun, Genitive Feminine Singular Root: ποίμνη Sense: a flock (esp.) of sheep. |
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| ἐσθίει | does drink |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἐσθίω Sense: to eat. |
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Greek Commentary for 1 Corinthians 9:7
“Who ever serves as a soldier?” serves in an army Present middle of old verb στρατευω strateuō [source]
This late word οπσωνιον opsōnion (from οπσον opson cooked meat or relish with bread, and ωνεομαι ōneomai to buy) found in Menander, Polybius, and very common in papyri and inscriptions in the sense of rations or food, then for the soldiers‘ wages (often provisions) or the pay of any workman. So of the wages of sin (Romans 6:23). Paul uses λαβων οπσωνιον labōn opsōnion (receiving wages, the regular idiom) in 2 Corinthians 11:8. See Moulton and Milligan, Vocabulary; Deissmann, Bible Studies, pp. 148, 266; Light from the Ancient East, p. 168. To give proof of his right to receive pay for preaching Paul uses the illustrations of the soldier (1 Corinthians 9:7), the husbandman (1 Corinthians 9:7), the shepherd (1 Corinthians 9:7), the ox treading out the grain (1 Corinthians 9:8), the ploughman (1 Corinthians 9:10), the priests in the temple (1 Corinthians 9:13), proof enough in all conscience, and yet not enough for some churches who even today starve their pastors in the name of piety. Who planteth a vineyard? (τις πυτευει αμπελωνα tis phuteuei ampelōna̱). Αμπελων Ampelōn no earlier than Diodorus, but in lxx and in papyri. Place of vines (αμπελος ampelos), meaning of ending ων ̇ōn Who feedeth a flock? Cognate accusative, both old words. Paul likens the pastor to a soldier, vinedresser, shepherd. He contends with the world, he plants churches, he exercises a shepherd‘s care over them (Vincent). [source]
Αμπελων Ampelōn no earlier than Diodorus, but in lxx and in papyri. Place of vines (αμπελος ampelos), meaning of ending ων ̇ōn [source]
Cognate accusative, both old words. Paul likens the pastor to a soldier, vinedresser, shepherd. He contends with the world, he plants churches, he exercises a shepherd‘s care over them (Vincent). [source]
The “a” in a warfare is the abbreviated preposition on or in, as a coming, afield, going a pilgrimage. In the Geneva Bible, Deuteronomy 24:5is rendered, “When a man taketh a newe wife, he shal not go a warfare.” So Froissart: “He was not in good poynt to ride a warfare.” The phrase, however, is incorrect as a translation, since the Greek word is used not only of war, but of military service in general. Soldiers are called στρατευόμενοι , Luke 3:14. More correctly, who serveth as a soldier? or, as Rev., what soldier serveth? See on Luke 3:14; see on James 4:1. [source]
See on Luke 3:14, and compare Romans 6:23; 2 Corinthians 11:8. [source]
See on 1 Peter 5:2. Bengel remarks: “The minister of the gospel is beautifully compared with the soldier, vine-dresser, shepherd.” He goes forth to contend with the world, to plant churches, and to exercise pastoral care over them. [source]
Reverse Greek Commentary Search for 1 Corinthians 9:7
Here only in the N.T., but in the lxx and common in ancient Greek. It means to shake (seismic disturbance, earthquake) thoroughly The Latin employs concutere, so. It was a process of blackmail to which Socrates refers (Xenophon, Memorabilia, ii. 9, 1). This was a constant temptation to soldiers. Might does not make right with Jesus.Neither exact anything wrongfully (μηδε συκοπαντησητε mēde sukophantēsēte). In Athens those whose business it was to inform against any one whom they might find exporting figs out of Attica were called fig-showers or sycophants (συκοπανται sukophantai). From συκον sukon fig, and παινω phainō show. Some modern scholars reject this explanation since no actual examples of the word meaning merely a fig-shower have been found. But without this view it is all conjectural. From the time of Aristophanes on it was used for any malignant informer or calumniator. These soldiers were tempted to obtain money by informing against the rich, blackmail again. So the word comes to mean to accuse falsely. The sycophants came to be a regular class of informers or slanderers in Athens. Socrates is quoted by Xenophon as actually advising Crito to employ one in self-defence, like the modern way of using one gunman against another. Demosthenes pictures a sycophant as one who “glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences” (quoted by Vincent). The word occurs only in Luke in the N.T., here and in Luke 19:8 in the confession of Zaccheus. It occurs in the lxx and often in the old Greek.Be content with your wages Discontent with wages was a complaint of mercenary soldiers. This word for wages was originally anything cooked Hence, “rations,” “pay,” wages. Οπσαριον Opsarion diminutive of οπσον opson was anything eaten with bread like broiled fish. So οπσωνιον opsōnion comes to mean whatever is bought to be eaten with bread and then a soldier‘s pay or allowance (Polybius, and other late Greek writers) as in 1 Corinthians 9:7. Paul uses the singular of a preacher‘s pay (2 Corinthians 11:8) and the plural of the wages of sin (Romans 6:23) = death (death is the diet of sin). [source]
Discontent with wages was a complaint of mercenary soldiers. This word for wages was originally anything cooked Hence, “rations,” “pay,” wages. Οπσαριον Opsarion diminutive of οπσον opson was anything eaten with bread like broiled fish. So οπσωνιον opsōnion comes to mean whatever is bought to be eaten with bread and then a soldier‘s pay or allowance (Polybius, and other late Greek writers) as in 1 Corinthians 9:7. Paul uses the singular of a preacher‘s pay (2 Corinthians 11:8) and the plural of the wages of sin (Romans 6:23) = death (death is the diet of sin). [source]
The A.V. entirely ignores the distinction between αὐλή , fold, and ποίμνη , flock. The latter word is found Matthew 26:31; Luke 2:8; 1 Corinthians 9:7, and always distinctly meaning a flock, as does also the diminutive ποίμνιον , little flock (Luke 12:32; 1 Peter 5:2, etc.). Render, as Rev., one flock, one shepherd. So Tyndale's Version of the New Testament. Compare Ezekiel 34:23. We are not, however, to say with Trench (“A.V. of the New Testament”), that the Jew and the Gentile are the two folds which Christ will gather into a single flock. The heathen are not conceived as a fold, but as a dispersion. See John 7:35; John 11:52; and, as Meyer observes, “the thought of a divine leading of the heathen does not correspond at all to the figure of fold, of which the conception of theocratic fellowship constitutes an essential feature.” So Bengel. “He says, other sheep, not another fold, for they were scattered abroad in the world.” When Jesus speaks of the other sheep who are not from this fold, the emphasis is on fold, not on this. Compare Romans 11:17sqq. Nor, moreover, does Jesus mean that the Gentiles are to be incorporated into the Jewish fold, but that the unity of the two is to consist in their common relation to Himself. “The unity of the Church does not spring out of the extension of the old kingdom, but is the spiritual antitype of that earthly figure. Nothing is said of one fold under the new dispensation” (Westcott). It will readily be seen that the incorrect rendering fostered by the carelessness or the mistake of some of the Western fathers, and by the Vulgate, which renders both words by ovile, fold, has been in the interest of Romish claims. [source]
From ὄψον cookedmeat, and later, generally, provisions. At Athens especially fish. Hence ὀψώνιον is primarily provision-money, and is used of supplies for an army, see 1 Corinthians 9:7. The figure of Romans 6:13is carried out: Sin, as a Lord to whom they tender weapons and who pays wages. [source]
Late Greek for wages of soldier, here of sin. See note on Luke 3:14; note on 1 Corinthians 9:7 and note on 2 Corinthians 11:8. Sin pays its wages in full with no cut. But eternal life is God‘s gift (χαρισμα charisma), not wages. Both τανατος thanatos and ζωην zōēn are eternal (αιωνιον aiōnion). [source]
This late word οπσωνιον opsōnion (from οπσον opson cooked meat or relish with bread, and ωνεομαι ōneomai to buy) found in Menander, Polybius, and very common in papyri and inscriptions in the sense of rations or food, then for the soldiers‘ wages (often provisions) or the pay of any workman. So of the wages of sin (Romans 6:23). Paul uses λαβων οπσωνιον labōn opsōnion (receiving wages, the regular idiom) in 2 Corinthians 11:8. See Moulton and Milligan, Vocabulary; Deissmann, Bible Studies, pp. 148, 266; Light from the Ancient East, p. 168. To give proof of his right to receive pay for preaching Paul uses the illustrations of the soldier (1 Corinthians 9:7), the husbandman (1 Corinthians 9:7), the shepherd (1 Corinthians 9:7), the ox treading out the grain (1 Corinthians 9:8), the ploughman (1 Corinthians 9:10), the priests in the temple (1 Corinthians 9:13), proof enough in all conscience, and yet not enough for some churches who even today starve their pastors in the name of piety. Who planteth a vineyard? (τις πυτευει αμπελωνα tis phuteuei ampelōna̱). Αμπελων Ampelōn no earlier than Diodorus, but in lxx and in papyri. Place of vines (αμπελος ampelos), meaning of ending ων ̇ōn Who feedeth a flock? Cognate accusative, both old words. Paul likens the pastor to a soldier, vinedresser, shepherd. He contends with the world, he plants churches, he exercises a shepherd‘s care over them (Vincent). [source]
For οπσωνιον opsōnion see note on 1 Corinthians 9:7; note on Romans 6:23. He got his “rations” from other churches, not from Corinth while there. [source]
Intransitive use of προαγω proagō to go before. When Timothy first comes before us (Acts 16:2) “he was testified to” Cognate accusative (στρατειαν strateian old word from στρατευω strateuō in N.T. only here and 2 Corinthians 4:4) with στρατευηι strateuēi (second person singular middle present subjunctive of στρατευω strateuō old verb chiefly in Paul in N.T., 1 Corinthians 9:7; 2 Corinthians 10:3). As if in defensive armour. [source]
Better, Must be the first to partake. His is the first right to the fruits of his labor in the gospel. The writer seems to have in his eye 1 Corinthians 9:7, where there is a similar association of military service and farming to illustrate the principle that they who proclaim the gospel should live of the gospel. Μεταλαμβάνειν to partake, oP, and only here in Pastorals. Paul uses μετέχειν . See 1 Corinthians 9:10, 1 Corinthians 9:12; 1 Corinthians 10:17, 1 Corinthians 10:21, 1 Corinthians 10:30. [source]
Better, when engaged in warfare. Rev. no soldier on service. In Paul, 1 Corinthians 9:7; 2 Corinthians 10:3. In Pastorals only here and 1 Timothy 1:18. [source]
Paul does not hesitate to use this military metaphor (this word only here for a servant of Christ) with which he is so familiar. He had already used the metaphor in 1 Corinthians 9:7; 2 Corinthians 10:3.; 1 Timothy 1:18. In Philemon 2:25 he called Epaphroditus “my fellow-soldier” (συνστρατιωτην μου sunstratiōtēn mou) as he did Archippus in Philemon 1:2. [source]
“No one serving as a soldier.” See note on 1 Corinthians 9:7 for this old verb and 2 Corinthians 10:3; 1 Timothy 1:18 for the metaphorical use. [source]
“The toiling tiller of the soil” See γεωργιον geōrgion (field) in 1 Corinthians 3:9 and also 1 Corinthians 9:7. [source]
First aorist (constative) active imperative of επιποτεω epipotheō old verb for intense yearning (Philemon 2:26).The spiritual milk which is without guile (το λογικον αδολον γαλα to logikon adolon gala). Γαλα Gala is old word for milk as in 1 Corinthians 9:7 and as metaphor in 1 Corinthians 3:2. Αδολος Adolos is an old compound (here alone in N.T.) adjective (alpha privative and δολος dolos deceit), unadulterated milk which, alas, is so hard to get. Λογικον Logikon is an old adjective in ικος ̇ikos from λογος logos (reason, speech), in N.T. only here and Romans 12:1, used here with allusion to λογου logou (1 Peter 1:23) and ρημα rēma (1 Peter 1:25), “the sincere milk of the word” (“the milk belonging to the word,” either the milk which is the word or the milk contained in the word, that is Christ). So Bigg holds. But in Romans 12:1 Paul uses λογικον logikon in the sense of “rational” or “spiritual,” and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase των λογικων προβατων του Χριστου tōn logikōn probatōn tou Christou (the spiritual or rational sheep of Christ).That ye may grow thereby Purpose clause with ινα hina and the first aorist passive subjunctive of αυχανω auxanō old and common verb to grow. See this same metaphor in Colossians 2:19; Ephesians 4:15. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food (βρωμα brōma) made in 1 Corinthians 3:2; Hebrews 5:13. Salvation (σωτηριαν sōtērian) here is final salvation. [source]
Γαλα Gala is old word for milk as in 1 Corinthians 9:7 and as metaphor in 1 Corinthians 3:2. Αδολος Adolos is an old compound (here alone in N.T.) adjective (alpha privative and δολος dolos deceit), unadulterated milk which, alas, is so hard to get. Λογικον Logikon is an old adjective in ικος ̇ikos from λογος logos (reason, speech), in N.T. only here and Romans 12:1, used here with allusion to λογου logou (1 Peter 1:23) and ρημα rēma (1 Peter 1:25), “the sincere milk of the word” (“the milk belonging to the word,” either the milk which is the word or the milk contained in the word, that is Christ). So Bigg holds. But in Romans 12:1 Paul uses λογικον logikon in the sense of “rational” or “spiritual,” and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase των λογικων προβατων του Χριστου tōn logikōn probatōn tou Christou (the spiritual or rational sheep of Christ). [source]