KJV: Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?
YLT: Hath the Christ been divided? was Paul crucified for you? or to the name of Paul were ye baptized;
Darby: Is the Christ divided? has Paul been crucified for you? or have ye been baptised unto the name of Paul?
ASV: Is Christ divided? was Paul crucified for you? or were ye baptized into the name of Paul?
| Μεμέρισται | Has been divided |
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Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: μερίζω Sense: to divide. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Χριστός | Christ |
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Parse: Noun, Nominative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| Παῦλος | Paul |
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Parse: Noun, Nominative Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
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| ἐσταυρώθη | was crucified |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: σταυρόω Sense: to stake, drive down stakes. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| ὄνομα | name |
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Parse: Noun, Accusative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| Παύλου | of Paul |
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Parse: Noun, Genitive Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
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| ἐβαπτίσθητε | were you baptized |
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Parse: Verb, Aorist Indicative Passive, 2nd Person Plural Root: βαπτίζω Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk). |
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Greek Commentary for 1 Corinthians 1:13
Perfect passive indicative, Does Christ stand divided? It is not certain, though probable, that this is interrogative like the following clauses. Hofmann calls the assertory form a “rhetorical impossibility.” The absence of μη mē here merely allows an affirmative answer which is true. The fourth or Christ party claimed to possess Christ in a sense not true of the others. Perhaps the leaders of this Christ party with their arrogant assumptions of superiority are the false apostles, ministers of Satan posing as angels of light (2 Corinthians 11:12-15). [source]
An indignant “No” is demanded by μη mē Paul shows his tact by employing himself as the illustration, rather than Apollos or Cephas. Probably υπερ huper over, in behalf of, rather than περι peri (concerning, around) is genuine, though either makes good sense here. In the Koiné{[28928]}š υπερ huper encroaches on περι peri as in 2 Thessalonians 2:1. Were ye baptized into the name of Paul? (εις το ονομα Παυλου εβαπτιστητε eis to onoma Paulou ebaptisthēte̱). It is unnecessary to say into for εις eis rather than in since εις eis is the same preposition originally as εν en and both are used with βαπτιζω baptizō as in Acts 8:16; Acts 10:48 with no difference in idea (Robertson, Grammar, p. 592). Paul evidently knows the idea in Matthew 28:19 and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of ονομα onoma for the person is not only in the lxx, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, Bible Studies, pp. 146ff., 196ff.; Light from the Ancient East, p. 121). [source]
It is unnecessary to say into for εις eis rather than in since εις eis is the same preposition originally as εν en and both are used with βαπτιζω baptizō as in Acts 8:16; Acts 10:48 with no difference in idea (Robertson, Grammar, p. 592). Paul evidently knows the idea in Matthew 28:19 and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of ονομα onoma for the person is not only in the lxx, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, Bible Studies, pp. 146ff., 196ff.; Light from the Ancient East, p. 121). [source]
Some of the best expositors render as an assertion. Christ has been divided by your controversies. He is broken up into different party Christs. This gives a perfectly good and forcible sense, and is favored by the absence of the interrogative particle μὴ , which introduces the next clause. Divided: so portioned up that one party may claim Him more than another. Christ has the article. See on Matthew 1:1. [source]
A negative answer is implied. Paul surely was not, etc. For is ὑπέρ onbehalf of, not περί onaccount of, as some texts. [source]
Rev., correctly, Into the name. See on Matthew 28:19. Of Paul as the name of him whom you were to confess. The order of the original is: Was it into the name of Paul that ye were baptized? [source]
Reverse Greek Commentary Search for 1 Corinthians 1:13
Rev., correctly, “into the name.” Baptizing into the name has a twofold meaning. 1. Unto, denoting object or purpose, as εἰς μετάνοιαν , unto repentance (Matthew 3:11); εἰς ἄφεσιν ἁμαρτιῶν , for the remission of sins (Acts 2:38). 2. Into, denoting union or communion with, as Romans 6:3, “baptized into Christ Jesus; into his death;” i.e., we are brought by baptism into fellowship with his death. Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him. E ἰς , into, is the preposition commonly used with baptize. See Acts 8:16; Acts 19:3, Acts 19:5; 1 Corinthians 1:13, 1 Corinthians 1:15; 1 Corinthians 10:2; Galatians 3:27. In Acts 2:38, however, Peter says, “Be baptized upon ( ἐπὶ ) the name of Jesus Christ; and in Acts 10:48, he commands Cornelius and his friends to be baptized in ( ἐν ) the name of the Lord. To be baptized upon the name is to be baptized on the confession of that which the name implies: on the ground of the name; so that the name Jesus, as the contents of the faith and confession, is the ground upon which the becoming baptized rests. In the name ( ἐν ) has reference to the sphere within which alone true baptism is accomplished. The name is not the mere designation, a sense which would give to the baptismal formula merely the force of acharm. The name, as in the Lord's Prayer (“Hallowed be thy name”), is the expression of the sum total of the divine Being: not his designation as God or Lord, but the formula in which all his attributes and characteristics are summed up. It is equivalent to his person. The finite mind can deal with him only through his name; but his name is of no avail detached from his nature. When one is baptized into the name of the Trinity, he professes to acknowledge and appropriate God in all that he is and in all that he does for man. He recognizes and depends upon God the Father as his Creator and Preserver; receives Jesus Christ as his only Mediator and Redeemer, and his pattern of life; and confesses the Holy Spirit as his Sanctifier and Comforter. [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]
Lit. in a fire of flame. Comp. 1 Corinthians 1:13; 2 Peter 3:7. [source]