KJV: Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.
YLT: And I call upon you, brethren, through the name of our Lord Jesus Christ, that the same thing ye may all say, and there may not be divisions among you, and ye may be perfected in the same mind, and in the same judgment,
Darby: Now I exhort you, brethren, by the name of our Lord Jesus Christ, that ye all say the same thing, and that there be not among you divisions; but that ye be perfectly united in the same mind and in the same opinion.
ASV: Now I beseech you, brethren, through the name of our Lord Jesus Christ, that ye all speak the same thing and that there be no divisions among you; but that ye be perfected together in the same mind and in the same judgment.
| Παρακαλῶ | I exhort |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: παρακαλέω Sense: to call to one’s side, call for, summon. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἀδελφοί | brothers |
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Parse: Noun, Vocative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| ὀνόματος | name |
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Parse: Noun, Genitive Neuter Singular Root: ὄνομα Sense: name: univ. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Κυρίου | Lord |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| Χριστοῦ | Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| αὐτὸ | same thing |
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Parse: Personal / Possessive Pronoun, Accusative Neuter 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| λέγητε | you speak |
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Parse: Verb, Present Subjunctive Active, 2nd Person Plural Root: λέγω Sense: to say, to speak. |
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| ᾖ | there be |
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Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| σχίσματα | divisions |
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Parse: Noun, Nominative Neuter Plural Root: σχίσμα Sense: a rent. |
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| ἦτε | you may be |
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Parse: Verb, Present Subjunctive Active, 2nd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| κατηρτισμένοι | having been knit together |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Plural Root: καταρτίζω Sense: to render, i.e. to fit, sound, complete. |
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| αὐτῷ | same |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| νοῒ | mind |
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Parse: Noun, Dative Masculine Singular Root: νοῦς Sense: the mind, comprising alike the faculties of perceiving and understanding and those of feeling, judging, determining. |
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| αὐτῇ | same |
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Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| γνώμῃ | judgment |
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Parse: Noun, Dative Feminine Singular Root: γνώμη Sense: the faculty of knowledge, mind, reason. |
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Greek Commentary for 1 Corinthians 1:10
Old and common verb, over 100 times in N.T., to call to one‘s side. Corresponds here to ευχαριστω eucharistō I thank, in 1 Corinthians 1:4. Direct appeal after the thanksgiving. [source]
Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2 Corinthians 10:1; Romans 12:1; Romans 15:30). That (ινα hina). Purport (sub-final) rather than direct purpose, common idiom in Koiné{[28928]}š (Robertson, Grammar, pp.991-4) like Matthew 14:36. Used here with λεγητε ηι ητε κατηρτισμενοι legēteλεγητε παντες ēiμη ηι εν υμιν σχισματα ēte katērtismenoi though expressed only once. All speak Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις Schisma is from στασις schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; 1 Corinthians 6:1-11. “Here, faction, for which the classical word is νοι stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (John 10:19), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
Purport (sub-final) rather than direct purpose, common idiom in Koiné{[28928]}š (Robertson, Grammar, pp.991-4) like Matthew 14:36. Used here with λεγητε ηι ητε κατηρτισμενοι legēteλεγητε παντες ēiμη ηι εν υμιν σχισματα ēte katērtismenoi though expressed only once. [source]
Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις Schisma is from στασις schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις Schisma is from στασις schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). [source]
Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
“Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
See on consolation, Luke 6:24. The word occurs more than one hundred times in the New Testament. [source]
See on John 10:19. In classical Greek used only of actual rents in material. So in Matthew 9:16; Mark 2:21. In the sense of discord, see John 7:43; John 9:16; John 10:19. Here, faction, for which the classical word is στάσις :division within the christian community. The divisions of the Corinthian church arose on questions of marriage and food (1 Corinthians 7:3, 1 Corinthians 7:5, 1 Corinthians 7:12); on eating, meat offered to idols (1 Corinthians 8:7; 1 Corinthians 10:20); on the comparative value of spiritual endowments, such as speaking with “tongues” (14); on the privileges and demeanor of women in the assemblies for worship (1 Corinthians 11:5-15); on the relations of the rich and the poor in the agape or love-feasts (1 Corinthians 11:17-22); and on the prerogatives of the different christian teachers (1 Corinthians 1:12, 1 Corinthians 1:13; 3:3-22). [source]
Rev., perfected together. See on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. Carrying on the metaphor in divisions. Not of individual and absolute perfection, but of perfection in the unity of the Church. [source]
See on Romans 7:23. [source]
See on Revelation 17:13. The distinction between mind and judgment is not between theoretical and practical, since νοῦς mindincludes the practical reason, while γνώμη judgmenthas a theoretical side. Rather between understanding and opinion; νοῦς regarding the thing from the side of the subject, γνώμη from the side of the object. Being in the same realm of thought, they would judge questions from the same christian stand-point, and formulate their judgment accordingly. [source]
Reverse Greek Commentary Search for 1 Corinthians 1:10
Rev., rendering the participle more literally, perfected. See on Matthew 4:21. The word signifies to readjust, restore, set to rights, whether in a physical or a moral sense. See 1 Corinthians 1:10, where Paul exhorts to be perfectly joined together ( κατηρτισμένοι ) in opposition to being divided. In Galatians 6:1, it is used of restoring a brother taken in a fault. Hence the meaning to perfect, as Ephesians 4:12. Used in medical language of setting a bone or joint. [source]
Νοῦς mindis a term distinctively characteristic of Paul, though not confined to him. See Luke 24:45; Revelation 13:18; Revelation 17:9. Paul's usage of this term is not based, like that of spirit and flesh, on the Septuagint, though the word occurs six times as the rendering of lebh heart, and once of ruach spirit. -DIVIDER- -DIVIDER- He uses it to throw into sharper relief the function of reflective intelligence and moral judgment which is expressed generally by καρδία heartkey to its Pauline usage is furnished by the contrast in 1 Corinthians 14:14-19, between speaking with a tongue and with the understanding ( τῷ νοΐ́ ), and between the spirit and the understanding (1 Corinthians 14:14). There it is the faculty of reflective intelligence which receives and is wrought upon by the Spirit. It is associated with γνωμή opinionresulting from its exercise, in 1 Corinthians 1:10; and with κρίνει judgethin Romans 14:5. -DIVIDER- -DIVIDER- Paul uses it mainly with an ethical reference - moral judgment as related to action. See Romans 12:2, where the renewing of the νοῦς mindis urged as a necessary preliminary to a right moral judgment (“that ye may prove,” etc.,). The νοῦς which does not exercise this judgment is ἀδόκιμος notapproved, reprobate. See note on reprobate, Romans 1:28, and compare note on 2 Timothy 3:8; note on Titus 1:15, where the νοῦς is associated with the conscience. See also on Ephesians 4:23. -DIVIDER- -DIVIDER- It stands related to πνεῦμα spiritas the faculty to the efficient power. It is “the faculty of moral judgment which perceives and approves what is good, but has not the power of practically controlling the life in conformity with its theoretical requirements.” In the portrayal of the struggle in this chapter there is no reference to the πνεῦμα spiritwhich, on the other hand, distinctively characterizes the christian state in ch. 8. In this chapter Paul employs only terms pertaining to the natural faculties of the human mind, and of these νοῦς mindis in the foreground. [source]
Accusative of general reference with the infinitive υπαρχειν huparchein in indirect discourse. Old word for cleft, rent, from σχιζω schizō Example in papyri for splinter of wood. See note on 1 Corinthians 1:10. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord‘s Supper. [source]
Genitive absolute. Here εκκλησια ekklēsia has the literal meaning of assembly. Divisions (σχισματα schismata). Accusative of general reference with the infinitive υπαρχειν huparchein in indirect discourse. Old word for cleft, rent, from σχιζω schizō Example in papyri for splinter of wood. See note on 1 Corinthians 1:10. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord‘s Supper. Partly Accusative of extent (to some part) like παντα panta in 1 Corinthians 10:33. He could have said εκ μερους ek merous as in 1 Corinthians 13:9. The rumours of strife were so constant (I keep on hearing, ακουω akouō). [source]
Rev., be perfected. See on Luke 6:40; see on 1 Peter 5:10. Paul speaks both of individual perfection and of the perfection of the Church through the right adjustment of all its members in Christ. Compare 1 Corinthians 1:10. The verb is kindred with perfecting, 2 Corinthians 13:9. [source]
Late and rare double compound verb προκαταρτιζω prokatartizō (in Hippocrates). Only here in N.T. See καταρτιζω katartizō in 1 Corinthians 1:10. [source]
Second aorist active of προερχομαι proerchomai Go to you before I come. Make up beforehand (προκαταρτισωσι prokatartisōsi). Late and rare double compound verb προκαταρτιζω prokatartizō (in Hippocrates). Only here in N.T. See καταρτιζω katartizō in 1 Corinthians 1:10. Your afore-promised bounty “Blessing” Note third use of “pro” before. He literally rubs it in that the pledge was overdue. That the same might be ready (ταυτην ετοιμην ειναι tautēn hetoimēn einai). Here the infinitive alone (ειναι einai) is used to express purpose without ωστε hōste or εις το eis to or προς το pros to with the accusative of general reference (ταυτην tautēn). The feminine form ετοιμην hetoimēn is regular (1 Peter 1:5) though ετοιμος hetoimos also occurs with the feminine like the masculine (Matthew 25:10). And not of extortion “And not as covetousness.” Some offerings exhibit covetousness on the part of the giver by their very niggardliness. [source]
See on Matthew 4:21; see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. The word is used of reconciling factions, as Hdt. v. 28; of setting bones; of mending nets, Mark 1:19; of equipping or preparing, Romans 9:22, Hebrews 10:5; Hebrews 11:3; of manning a fleet, or supplying an army with provisions. Usually by Paul metaphorically as here. The idea of amendment is prominent: set him to rights: bring him into line. Comp. 2 Corinthians 13:11; 1 Corinthians 1:10. [source]
Only here in the New Testament. In classical Greek of refitting a ship or setting a bone. The preposition for denotes the ultimate purpose. Ministering and building are means to this end. Hence its emphatic position in the sentence. For perfecting, see on mending, Matthew 4:21; see on perfected, Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. Compare 1 Corinthians 1:10; Hebrews 13:21. The radical idea of adjustment is brought out in Ephesians 4:13. [source]
Rather, “ground of appeal to you in Christ.” See note on 1 Corinthians 1:10; Ephesians 4:1. Consolation (παραμυτιον paramuthion). Old word from παραμυτεομαι paramutheomai persuasive address, incentive. Of love Objective genitive, “in love” (undefined as in 1 Corinthians 13:1-13). Fellowship (κοινωνια Koinéōnia). Partnership in the Holy Spirit “whose first fruit is love” (Galatians 5:22). Any tender mercies Common use of this word for the nobler ςισχερα viscera and so for the higher emotions. But τις tis is masculine singular and σπλαγχνα splagchna is neuter plural. Lightfoot suggests an error of an early transcriber or even of the amanuensis in writing ει τις ei tis instead of ει τινα ei tina f0). [source]
Judgment, purpose (1 Corinthians 1:10; 1 Corinthians 7:25). Ablative case with χωρις chōris (apart from). [source]
First aorist active optative of καταρτιζω katartizō to equip, as in Hebrews 10:5. A wish for the future. See 1 Corinthians 1:10; 2 Corinthians 13:11; 2 Timothy 3:17. Working in us “Doing in us.” Some MSS. read “in you.” Well-pleasing Compound adjective Usually with the dative (Romans 12:2), here with enōpion autou more like the Hebrew. This is one of the noblest doxologies in the N.T. [source]
The A. V. overlooks the αὐτὸς , himself, which is very significant as indicating God's personal interest and energy in the work of confirming his children. Shall perfect. Rev. reads restore, in margin. The root of this word appears in ἄρω or ἀραρίσκω , to fit or join together. So ἄρθρον means a joint. The radical notion of the verb is, therefore, adjustment - the-DIVIDER- putting of all the parts into right relation and connection. We find it used of mending the nets (Matthew 4:21), and of restoring an erring brother (Galatians 6:1); of framing the body and the worlds (Hebrews 10:5; Hebrews 11:3); of the union of members in the church (1 Corinthians 1:10; 2 Corinthians 13:11). Out of this comes the general sense of perfecting (Matthew 21:16; Luke 6:40; 1 Thessalonians 3:10). [source]
I. Νοῦς is the organ of mental perception and apprehension - of conscious life, the mind, comprising the faculties of perceiving and understanding, of feeling, judging, determining. (a) The intellectual faculty or understanding (Luke 24:45). So here, according to some. -DIVIDER- -DIVIDER- (b) The reason, regarded as the faculty of perceiving divine things: of recognizing goodness and hating evil (Romans 1:28; Romans 7:23; Ephesians 4:17). -DIVIDER- -DIVIDER- (c) The power of calm and impartial judgment (2 Thessalonians 2:2). -DIVIDER- -DIVIDER- II. Νοῦς isa particular mode of thinking and judging: moral consciousness as a habit of mind or opinion. Hence thoughts, feelings, purposes (Romans 14:5; 1 Corinthians 1:10). Some render here meaning. [source]
“One purpose” (γνωμη gnōmē from γινωσκω ginōskō) as in Acts 20:3; 1 Corinthians 1:10. The new powers are allies of the beast. [source]