KJV: Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:
YLT: to the assembly of God that is in Corinth, to those sanctified in Christ Jesus, called saints, with all those calling upon the name of our Lord Jesus Christ in every place -- both theirs and ours:
Darby: to the assembly of God which is in Corinth, to those sanctified in Christ Jesus, called saints, with all that in every place call on the name of our Lord Jesus Christ, both theirs and ours:
ASV: unto the church of God which is at Corinth, even them that are sanctified in Christ Jesus, called to be'saints, with all that call upon the name of our Lord Jesus Christ in every place, their Lord and ours:
| Τῇ | To the |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐκκλησίᾳ | church |
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Parse: Noun, Dative Feminine Singular Root: ἐκκλησία Sense: a gathering of citizens called out from their homes into some public place, an assembly. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| τῇ | - |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| οὔσῃ | being |
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Parse: Verb, Present Participle Active, Dative Feminine Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| Κορίνθῳ» | Corinth |
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Parse: Noun, Dative Feminine Singular Root: Κόρινθος Sense: an ancient and famous city of Greece, on the Isthmus of Corinth, and about 40 miles (65 km) west of Athens. |
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| ἡγιασμένοις | having been sanctified |
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Parse: Verb, Perfect Participle Middle or Passive, Dative Masculine Plural Root: ἁγιάζω Sense: to render or acknowledge, or to be venerable or hallow. |
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| Χριστῷ | Christ |
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Parse: Noun, Dative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| Ἰησοῦ» | Jesus |
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Parse: Noun, Dative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| κλητοῖς | called |
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Parse: Adjective, Dative Masculine Plural Root: κλητός Sense: called, invited (to a banquet). |
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| ἁγίοις | holy |
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Parse: Adjective, Dative Masculine Plural Root: ἅγιος Sense: most holy thing, a saint. |
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| σὺν | together with |
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Parse: Preposition Root: σύν Sense: with. |
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| τοῖς | those |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἐπικαλουμένοις | calling on |
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Parse: Verb, Present Participle Middle, Dative Masculine Plural Root: ἐπικαλέω Sense: to put a name upon, to surname. |
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| ὄνομα | name |
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Parse: Noun, Accusative 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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| παντὶ | every |
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Parse: Adjective, Dative Masculine Singular Root: πᾶς Sense: individually. |
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| τόπῳ | place |
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Parse: Noun, Dative Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
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| αὐτῶν | both theirs |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἡμῶν | ours |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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Greek Commentary for 1 Corinthians 1:2
Belonging to God, not to any individual or faction, as this genitive case shows. In 1 Thessalonians 1:1 Paul wrote “the church of the Thessalonians in God” (εν τεωι en theōi), but “the churches of God” in 1 Thessalonians 2:14. See same idiom in 1 Corinthians 10:32; 1 Corinthians 11:16, 1 Corinthians 11:22; 1 Corinthians 15:9; 2 Corinthians 1:1; Galatians 1:13, etc. [source]
See note on Acts 13:1 for idiom. It is God‘s church even in Corinth, “laetum et ingens paradoxon ” (Bengel). This city, destroyed by Mummius b.c. 146, had been restored by Julius Caesar a hundred years later, b.c. 44, and now after another hundred years has become very rich and very corrupt. The very word “to Corinthianize” meant to practise vile immoralities in the worship of Aphrodite (Venus). It was located on the narrow Isthmus of the Peloponnesus with two harbours (Lechaeum and Cenchreae). It had schools of rhetoric and philosophy and made a flashy imitation of the real culture of Athens. See note on Acts 18:1 for the story of Paul‘s work here and now the later developments and divisions in this church will give Paul grave concern as is shown in detail in I and II Corinthians. All the problems of a modern city church come to the front in Corinth. They call for all the wisdom and statesmanship in Paul. That are sanctified (ηγιασμενοις hēgiasmenois). Perfect passive participle of αγιαζω hagiazō late form for αγιζω hagizō so far found only in the Greek Bible and in ecclesiastical writers. It means to make or to declare αγιον hagion (from αγος hagos awe, reverence, and this from αζω hazō to venerate). It is significant that Paul uses this word concerning the called saints or called to be saints (κλητοις αγιοις klētois hagiois) in Corinth. Cf. κλητος αποστολος klētos apostolos in 1 Corinthians 1:1. It is because they are sanctified in Christ Jesus (εν Χριστωι Ιησου en Christōi Iēsou). He is the sphere in which this act of consecration takes place. Note plural, construction according to sense, because εκκλησια ekklēsia is a collective substantive. With all that call upon Associative instrumental case with συν sun rather than και kai (and), making a close connection with “saints” just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the lxx (Genesis 12:8; Zec 13:9) and is applied to Christ as to Jehovah (2 Thessalonians 1:7, 2 Thessalonians 1:9, 2 Thessalonians 1:12; Philemon 2:9, Philemon 2:10). Paul heard Stephen pray to Christ as Lord (Acts 7:59). Here “with a plain and direct reference to the Divinity of our Lord” (Ellicott). Their Lord and ours (αυτων και ημων autōn kai hēmōn). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (επανορτωσις epanorthōsis) of the previous “our,” showing the universality of Christ. [source]
Perfect passive participle of αγιαζω hagiazō late form for αγιζω hagizō so far found only in the Greek Bible and in ecclesiastical writers. It means to make or to declare αγιον hagion (from αγος hagos awe, reverence, and this from αζω hazō to venerate). It is significant that Paul uses this word concerning the called saints or called to be saints He is the sphere in which this act of consecration takes place. Note plural, construction according to sense, because εκκλησια ekklēsia is a collective substantive. [source]
Associative instrumental case with συν sun rather than και kai (and), making a close connection with “saints” just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the lxx (Genesis 12:8; Zec 13:9) and is applied to Christ as to Jehovah (2 Thessalonians 1:7, 2 Thessalonians 1:9, 2 Thessalonians 1:12; Philemon 2:9, Philemon 2:10). Paul heard Stephen pray to Christ as Lord (Acts 7:59). Here “with a plain and direct reference to the Divinity of our Lord” (Ellicott). Their Lord and ours (αυτων και ημων autōn kai hēmōn). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (επανορτωσις epanorthōsis) of the previous “our,” showing the universality of Christ. [source]
This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (επανορτωσις epanorthōsis) of the previous “our,” showing the universality of Christ. [source]
See on Romans 1:7. [source]
The Corinth of this period owed the beginning of its prosperity to Julius Caesar, who, a hundred years after its destruction by Mummius (b.c. 146), rebuilt and peopled it with a colony of veterans and freedmen. It was situated on the isthmus which divided Northern Greece from the Peloponnesus. It had three harbors, Cenchreae and Schoenus on the east, and Lechaeumn on the west. The isthmus, forming the only line of march for an invading or retreating army, was of the greatest military importance. It was known as “the eye of Greece.” By Pindar it was called “the bridge of the sea;” by Xenophon, “the gate of the Peloponnesus;” and by Strabo, “the acropolis of Greece.” In more modern times it was known as “the Gibraltar of Greece.” Hence, at least as early as the march of Xerxes into Greece, it was crossed by a wall, which, in later times, became a massive and important fortification, especially in the decline of the Roman Empire. Justinian fortified it with an hundred and fifty towers. The citadel rose two thousand feet above the sea-level, on a rock with precipitous sides. In the days of the Achaean league it was called one of the “fetters” of Greece. “It runs out boldly from the surging mountain chains of the Peninsula, like an outpost or sentry, guarding the approach from the North. In days when news was transmitted by fire-signals, we can imagine how all the southern country must have depended on the watch upon the rock of Corinth” (Mahaffy, “Rambles and Studies in Greece”). At its narrowest part the isthmus was crossed by a level track called the diolcus over which vessels were dragged on rollers from one port to the other. This was in constant use, because seamen were thus enabled to avoid sailing round the dangerous promontory of Malea, the southern extremity of the Peloponnesus. A canal was projected and by Nero, but was abandoned. The common title of the city in the poets was bimaris, “the city of the two seas.”-DIVIDER- The commercial position of Corinth was, therefore, most important, communicating with the eastern and the western world, with the north and the south. The isthmus was one of the four principal points for the celebration of the Grecian games; and in Paul's day great numbers flocked to these contests from all parts of the Mediterranean. -DIVIDER- -DIVIDER- On the restoration of the city by Julius Caesar, both Greek and Jewish merchants settled in Corinth in such numbers as probably to outnumber the Romans. In Paul's time it was distinctively a commercial center, marked by wealth and luxury. “It was the 'Vanity Fair' of the Roman Empire, at once the London and the Paris of the first century after Christ” (Farrar). It was conspicuous for its immorality. To “corinthianize” was the term for reckless debauchery. Juvenal sarcastically alludes to it as “perfumed Corinth;” and Martial pictures an effeminate fellow boasting of being a Corinthian citizen. The temple of Aphrodite (Venus) employed a thousand ministers. Drunkenness rivaled licentiousness, and Corinthians, when introduced on the stage, were commonly represented as drunk. Paul's impression of its profligacy may be seen in his description of heathenism in the first of Romans, and in his stern words concerning sensual sin in the two Corinthian Epistles. “Politically Roman, socially Greek, religiously it was Roman, Greek, Oriental, all in one. When, therefore, the apostle preached to the Corinthians, the Gospel spoke to the whole world and to the living present” (Edwards). [source]
Compare Romans 10:12; Acts 2:21. The formula is from the Septuagint. See Zechariah 13:9; Genesis 12:8; Genesis 13:4; Psalm 115:17. It is used of worship, and here implies prayer to Christ. The first christian prayer recorded as heard by Saul of Tarsus, was Stephen's prayer to Christ, Acts 7:59. The name of Christ occurs nine times in the first nine verses of this epistle. [source]
A.V. and Rev. connect with Jesus Christ our Lord. Better with in every place. Every place in the province where Christians are is our place also. The expression emphasizes the position of Paul as the founder and apostolic head of Christianity in Corinth and in all Achaia. [source]
Reverse Greek Commentary Search for 1 Corinthians 1:2
For the fall, because he will be a stumbling-block to many (Isaiah 8:14; Matthew 21:42, Matthew 21:44; Acts 4:11; Romans 9:33; 1 Corinthians 1:23). For the rising, because many will be raised up through him to life and glory (Romans 6:4, Romans 6:9; Ephesians 2:6). The A. V. predicates the falling and the rising of the same persons: the fall and rising again of many. The Rev., the falling and rising up of many, is ambiguous. The American Revisers give it correctly: the falling and the rising. [source]
As in John 1:3, the creation was designated in its several details by πάντα , all things, so here, creation is regarded in its totality, as an ordered whole. See on Acts 17:24; see on James 3:6. Four words are used in the New Testament for world: (1) γῇ , land, ground, territory, the earth, as distinguished from the heavens. The sense is purely physical. -DIVIDER- -DIVIDER- (2) οἰκουμένη , which is a participle, meaning inhabited, with γῆ , earth, understood, and signifies the earth as the abode of men; the whole inhabited world. See on Matthew 24:14; see on Luke 2:1. Also in a physical sense, though used once of “the world to come” (Hebrews 2:5). -DIVIDER- -DIVIDER- (3) αἰών , essentially time, as the condition under which all created things exist, and the measure of their existence: a period of existence; a lifetime; a generation; hence, a long space of time; an age, era, epoch, period of a dispensation. On this primary, physical sense there arises a secondary sense, viz., all that exists in the world under the conditions of time. From this again develops a more distinctly ethical sense, the course and current of this world's affairs (compare the expression, the times ), and this course as corrupted by sin; hence the evil world. So Galatians 1:4; 2 Corinthians 4:4. -DIVIDER- -DIVIDER- (4) κόσμος , which follows a similar line of development from the physical to the ethical sense; meaning (a) ornament, arrangement, order (1 Peter 3:3); (b) the sum-total of the material universe considered as a system (Matthew 13:35; John 17:5; Acts 17:24; Philemon 2:15). Compare Plato. “He who is incapable of communion is also incapable of friendship. And philosophers tell us, Callicles, that communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men, and that this universe is therefore called Cosmos, or order, not disorder or misrule” (“Gorgias,” 508). (c) That universe as the abode of man (John 16:21; 1 John 3:17). (d) The sum-total of humanity in the world; the human race (John 1:29; John 4:42). (e) In the ethical sense, the sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God (John 7:7; John 15:18; John 17:9, John 17:14; 1 Corinthians 1:20, 1 Corinthians 1:21; 2 Corinthians 7:10; James 4:4). -DIVIDER- -DIVIDER- This word is characteristic of John, and pre-eminently in this last, ethical sense, in which it is rarely used by the Synoptists; while John nowhere uses αἰών of the moral order. In this latter sense the word is wholly strange to heathen literature, since the heathen world had no perception of the opposition between God and sinful man; between the divine order and the moral disorder introduced and maintained by sin. -DIVIDER- -DIVIDER- [source]
Rev., much better, Grecian Jews, with Hellenists in margin. “Grecians” might easily be understood of Greeks in general. The word Hellenists denotes Jews, not Greeks, but Jews who spoke Greek. The contact of Jews with Greeks was first effected by the conquests of Alexander. He settled eight thousand Jews in the Thebais, and the Jews formed a third of the population of his new city of Alexandria. From Egypt they gradually spread along the whole Mediterranean coast of Africa. They were removed by Seleucus Nicator from Babylonia, by thousands, to Antioch and Seleucia, and under the persecutions of Antiochus Epiphanes scattered themselves through Asia Minor, Greece, Macedonia, and the Aegean islands. The vast majority of them adopted the Greek language, and forgot the Aramaic dialect which had been their language since the Captivity. The word is used but twice in the New Testament - here and Acts 9:29- and, in both cases, of Jews who had embraced Christianity, but who spoke Greek and used the Septuagint version of the Bible instead of the original Hebrew or the Chaldaic targum or paraphrase. The word Ἕλλην , Greek, which is very common in the New Testament, is used in antithesis, either to “Barbarians” or to “Jews. ” In the former case it means all nations which spoke the Greek language (see Acts 18:17; Romans 1:14; 1 Corinthians 1:22, 1 Corinthians 1:23). In the latter it is equivalent to Gentiles (see Romans 1:16; Romans 2:9; 1 Corinthians 10:32; Galatians 2:3). Hence, in either case, it is wholly different from Hellenist. [source]
Originally, order, and hence the order of the world; the ordered universe. So in classical Greek. In the Septuagint, never the world, but the ordered total of the heavenly bodies; the host of heaven (17:3; Isaiah 24:21; 40:26). Compare, also, Proverbs href="/desk/?q=pr+17:6&sr=1">Proverbs 17:6, and see note on James 3:6. In the apocryphal books, of the universe, and mainly in the relation between God and it arising out of the creation. Thus, the king of the world (2 Maccabees 7:9); the creator or founder of the world (2 Maccabees 12:15). In the New Testament: 1. In the classical and physical sense, the universe (John href="/desk/?q=joh+17:5&sr=1">John 17:5; John 21:25.; Romans 1:20; Ephesians 1:4, etc.). 2. As the order of things of which man is the centre (Matthew 13:38; Mark 16:15; Luke 9:25; John 16:21; Ephesians 2:12; 1 Timothy 6:7). 3. Humanity as it manifests itself in and through this order (Matthew 18:7; 2 Peter 2:5; 2 Peter 3:6; Romans 3:19). Then, as sin has entered and disturbed the order of things, and made a breach between the heavenly and the earthly order, which are one in the divine ideal - 4. The order of things which is alienated from God, as manifested in and by the human race: humanity as alienated from God, and acting in opposition to him (John 1:10; John 12:31; John 15:18, John 15:19; 1 Corinthians 1:21; 1 John 2:15, etc.). The word is used here in the classical sense of the visible creation, which would appeal to the Athenians. Stanley, speaking of the name by which the Deity is known in the patriarchal age, the plural Elohim, notes that Abraham, in perceiving that all the Elohim worshipped by the numerous clans of his race meant one God, anticipated the declaration of Paul in this passage (“Jewish Church,” i., 25). Paul's statement strikes at the belief of the Epicureans, that the world was made by “a fortuitous concourse of atoms,” and of the Stoics, who denied the creation of the world by God, holding either that God animated the world, or that the world itself was God. [source]
Comparative form of ευγενης eugenēs old and common adjective, but in N.T. only here and Luke 19:12; 1 Corinthians 1:26. Followed by ablative case των tōn as often after the comparative. [source]
Shall dream with (instrumental case) dreams. First future passive of ενυπνιαζω enupniaz from ενυπνιος enupnios Intensive particle γε ge added to και kai (and), an emphatic addition (=Hebrew vegam). Servants Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]
Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]
Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]
Accusative of general reference with the aorist active infinitive Their crime, though real, was carrying out God‘s purpose (Acts 2:23; John 3:16). See the same idea in Acts 17:3; Acts 26:23. This “immense paradox” (Page) was a stumbling block to these Jews as it is yet (1 Corinthians 1:23). Peter discusses the sufferings of Christ in 1 Peter 4:13; 1 Peter 5:1. [source]
Dative of disadvantage. “Used here for the first time as a name for the Christians” (Knowling), but it came to be the common and normal (Hackett) term for followers of Christ (Acts 9:32, Acts 9:41; Acts 26:10; 1 Corinthians 1:2, etc.). This common word is from το αγος to hagos religious awe or reverence and is applied to God‘s name (Luke 1:49), God‘s temple (Matthew 24:15), God‘s people as set apart for God (Luke 1:70; Luke 2:23; Romans 1:7, etc.). Ananias in his ignorance saw in Saul only the man with an evil reputation while Jesus saw in Saul the man transformed by grace to be a messenger of mercy. [source]
This is a characteristic Greek sentence with the principal clause at the end and Pauline to the core. A literal rendering as to the order would be: “And from all the things from The failure of the Mosaic law to bring the kind of righteousness that God demands is stated. This is made possible in and by But in the end Paul holds that real righteousness will come (Romans 6-8) to those whom God treats as righteous (Romans 3-5) though both Gentile and Jew fall short without Christ (Romans 1-3). This is the doctrine of grace that will prove a stumbling block to the Jews with their ceremonial works and foolishness to the Greeks with their abstract philosophical ethics (1 Corinthians 1:23-25). It is a new and strange doctrine to the people of Antioch. [source]
Opening the Scriptures, Luke means, as made plain by the mission and message of Jesus, the same word One cannot refrain from saying that such exposition of the Scriptures as Jesus and Paul gave would lead to more opening of mind and heart. Paul was not only “expounding” the Scriptures, he was also “propounding” (the old meaning of “allege”) his doctrine or setting forth alongside the Scriptures (παρατιτεμενος parȧtithemenos), quoting the Scripture to prove his contention which was made in much conflict (1 Thessalonians 2:2), probably in the midst of heated discussion by the opposing rabbis who were anything but convinced by Paul‘s powerful arguments, for the Cross was a stumbling-block to the Jews (1 Corinthians 1:23). [source]
Future active indicative of εκχεω ekcheō This future like εδομαι edomai and πιομαι piomai is without tense sign, probably like the present in the futuristic sense (Robertson, Grammar, p. 354). Westcott and Hort put a different accent on the future, but the old Greek had no accent. The old Greek had εκχευσω ekcheusō This verb means to pour out. Of my Spirit (απο του πνευματος apo tou pneumatos). This use of απο apo (of) is either because of the variety in the manifestations of the Spirit (1 Corinthians 12) or because the Spirit in his entirety remains with God (Holtzmann, Wendt). But the Hebrew has it: “I will pour out my Spirit” without the partitive idea in the lxx. And your daughters Anna is called a prophetess in Luke 2:36 and the daughters of Philip prophesy (Acts 21:9) and Acts 2:18 (handmaidens). See also 1 Corinthians 11:5 Visions (ορασεις horaseis). Late word for the more common οραμα horama both from οραω horaō to see. In Revelation 4:3 it means appearance, but in Revelation 9:17 as here an ecstatic revelation or vision. Dream dreams Shall dream with (instrumental case) dreams. First future passive of ενυπνιαζω enupniaz from ενυπνιος enupnios Intensive particle γε ge added to και kai (and), an emphatic addition (=Hebrew vegam). Servants Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]
Anna is called a prophetess in Luke 2:36 and the daughters of Philip prophesy (Acts 21:9) and Acts 2:18 (handmaidens). See also 1 Corinthians 11:5 Visions (ορασεις horaseis). Late word for the more common οραμα horama both from οραω horaō to see. In Revelation 4:3 it means appearance, but in Revelation 9:17 as here an ecstatic revelation or vision. Dream dreams Shall dream with (instrumental case) dreams. First future passive of ενυπνιαζω enupniaz from ενυπνιος enupnios Intensive particle γε ge added to και kai (and), an emphatic addition (=Hebrew vegam). Servants Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]
Not by Christ, as the formula of an oath, Christ being never used by the apostles in such a formula, but God. Romans 1:9; 2 Corinthians 1:23; 2 Corinthians 11:31; Philemon 1:8. For this favorite expression of Paul, see Galatians 2:17; 1 Corinthians 1:2; 2 Corinthians 2:14, 2 Corinthians 2:17; 2 Corinthians 12:19, etc. [source]
Used together only here, 1 Corinthians 12:8; Colossians 2:3. There is much difference of opinion as to the precise distinction. It is agreed on all hands that wisdom is the nobler attribute, being bound up with moral character as knowledge is not. Hence wisdom is ascribed in scripture only to God or to good men, unless it is used ironically. See 1 Corinthians 1:20; 1 Corinthians 2:6; Luke 10:21. Cicero calls wisdom “the chief of all virtues.” The earlier distinction, as Augustine, is unsatisfactory: that wisdom is concerned with eternal things, and knowledge with things of sense; for γνῶσις knowledgeis described as having for its object God (2 Corinthians 10:5); the glory of God in the face of Christ (2 Corinthians 4:6); Christ Jesus (Philemon 3:8). As applied to human acquaintance with divine things, γνῶσις knowledgeis the lower, σοφία wisdomthe higher stage. Knowledge may issue in self-conceit. It is wisdom that builds up the man (1 Corinthians 8:1). As attributes of God, the distinction appears to be between general and special: the wisdom of God ruling everything in the best way for the best end; the knowledge of God, His wisdom as it contemplates the relations of things, and adopts means and methods. The wisdom forms the plan; the knowledge knows the ways of carrying it out. [source]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER- -DIVIDER- 2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER- 3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER- -DIVIDER- Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER- -DIVIDER- The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER- -DIVIDER- 4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER- 5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER- -DIVIDER- It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER- -DIVIDER- It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER- -DIVIDER- It must be carefully noted:-DIVIDER- 1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER- -DIVIDER- 2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER- -DIVIDER- 3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]
Or, saints by way of call. See on called to be an apostle, Romans 1:1. It is asserted that they are what they are called. The term ἅγιοι saintsis applied to Christians in three senses in theNew Testament. 1, As members of a visible and local community (Acts 9:32, Acts 9:41; Acts 26:10); 2, as members of a spiritual community (1 Corinthians 1:2; Colossians 3:12); 3, as individually holy (Ephesians 1:18; Colossians 1:12; Revelation 13:10). [source]
Old word for hunting of wild beasts, then a trap. Only here in N.T. A stumbling-block (εις σκανδαλον eis skandalon). A third word for trap, snare, trap-stick or trigger over which they fall. See note on 1 Corinthians 1:23; Romans 9:33. A recompense Late word from double compound verb ανταποδιδωμι antapodidōmi to repay (both αντι anti and απο apo). Ancient Greeks used ανταποδοσις antapodosis In lxx and Didache. In N.T. only here (bad sense) and Luke 14:12 (good sense). [source]
For what is on the table, “a feast.” A snare (εις παγιδα eis pagida). From πηγνυμι pēgnumi to make fast, old word for snares for birds and beasts. See Luke 21:35. Εις Eis in predicate with γινομαι ginomai is a translation-Hebraism. A trap Old word for hunting of wild beasts, then a trap. Only here in N.T. A stumbling-block (εις σκανδαλον eis skandalon). A third word for trap, snare, trap-stick or trigger over which they fall. See note on 1 Corinthians 1:23; Romans 9:33. A recompense Late word from double compound verb ανταποδιδωμι antapodidōmi to repay (both αντι anti and απο apo). Ancient Greeks used ανταποδοσις antapodosis In lxx and Didache. In N.T. only here (bad sense) and Luke 14:12 (good sense). [source]
A third word for trap, snare, trap-stick or trigger over which they fall. See note on 1 Corinthians 1:23; Romans 9:33. [source]
Paul identifies himself with this wing in the controversy. He means the morally strong as in 2 Corinthians 12:10; 2 Corinthians 13:9, not the mighty as in 1 Corinthians 1:26. [source]
The quotation is from Isaiah 8:14. Προσκοπτω Proskoptō means to cut (κοπτω koptō) against (προς pros) as in Matthew 4:6; John 11:9. The Jews found Christ a σκανδαλον skandalon (1 Corinthians 1:23). [source]
Not the condition or occupation, a meaning which the word does not have in classical Greek, nor in the New Testament, where it always signifies the call of God into His kingdom through conversion. Paul means: If God's call was to you as a circumcised man or as an uncircumcised man; as a slave or as a freedman - abide in that condition. Compare 1 Corinthians 1:26. [source]
Lit., the foolish thing. More specific than the abstract μωρία foolishness(1 Corinthians 1:18, 1 Corinthians 1:21), and pointing to the fact of Christ crucified. [source]
Not the act, but the substance of preaching. Compare 1 Corinthians 1:23. [source]
Upon the basis of (επι epi) God‘s grace, not in general, but specifically given (δοτεισηι dotheisēi first aorist passive participle of διδωμι didōmi), in the sphere of (εν en as in 1 Corinthians 1:2) Christ Jesus. [source]
Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See note on 2 Thessalonians 2:10). Cf. 2 Corinthians 4:3. Foolishness (μωρια mōria). Folly. Old word from μωρος mōros foolish. In N.T. only in 1 Corinthians 1:18, 1 Corinthians 1:21, 1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19. But unto us which are being saved Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
Folly. Old word from μωρος mōros foolish. In N.T. only in 1 Corinthians 1:18, 1 Corinthians 1:21, 1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19. [source]
Article here as possessive. The two wisdoms contrasted. Knew not God (ουκ εγνω ouk egnō). Failed to know, second aorist (effective) active indicative of γινωσκω ginōskō solemn dirge of doom on both Greek philosophy and Jewish theology that failed to know God. Has modern philosophy done better? There is today even a godless theology (Humanism). “Now that God‘s wisdom has reduced the self-wise world to ignorance” (Findlay). Through the foolishness of the preaching Perhaps “proclamation” is the idea, for it is not κηρυχις kēruxis the act of heralding, but κηρυγμα kērugma the message heralded or the proclamation as in 1 Corinthians 1:23. The metaphor is that of the herald proclaiming the approach of the king (Matthew 3:1; Matthew 4:17). See also κηρυγμα kērugma in 1 Corinthians 2:4; 2 Timothy 4:17. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God‘s wisdom and good-pleasure The foolishness of preaching is not the preaching of foolishness. To save them that believe (σωσαι τους πιστευοντας sōsai tous pisteuontas). This is the heart of God‘s plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God‘s wisdom. [source]
Perhaps “proclamation” is the idea, for it is not κηρυχις kēruxis the act of heralding, but κηρυγμα kērugma the message heralded or the proclamation as in 1 Corinthians 1:23. The metaphor is that of the herald proclaiming the approach of the king (Matthew 3:1; Matthew 4:17). See also κηρυγμα kērugma in 1 Corinthians 2:4; 2 Timothy 4:17. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God‘s wisdom and good-pleasure The foolishness of preaching is not the preaching of foolishness. To save them that believe (σωσαι τους πιστευοντας sōsai tous pisteuontas). This is the heart of God‘s plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God‘s wisdom. [source]
Resumes from 1 Corinthians 1:21. The structure is not clear, but probably 1 Corinthians 1:23, 1 Corinthians 1:24 form a sort of conclusion or apodosis to 1 Corinthians 1:22 the protasis. The resumptive, almost inferential, use of δε de like αλλα alla in the apodosis is not unusual. [source]
First aorist middle of εκλεγω eklegō old verb to pick out, to choose, the middle for oneself. It expands the idea in κλησιν klēsin (1 Corinthians 1:26). Three times this solemn verb occurs here with the purpose stated each time. Twice the same purpose is expressed, that he might put to shame The purpose in the third example is that he might bring to naught The contrast is complete in each paradox: the foolish things It is a studied piece of rhetoric and powerfully put. [source]
This age, more exactly, as in 1 Corinthians 1:20. This wisdom does not belong to the passing age of fleeting things, but to the enduring and eternal (Ellicott). Which are coming to naught (των καταργουμενων tōn katargoumenōn). See 1 Corinthians 1:28. Present passive participle genitive plural of καταργεω katargeō The gradual nullification of these “rulers” before the final and certain triumph of the power of Christ in his kingdom. [source]
See 1 Corinthians 1:28. Present passive participle genitive plural of καταργεω katargeō The gradual nullification of these “rulers” before the final and certain triumph of the power of Christ in his kingdom. [source]
In the sphere of Christ Jesus the choice was made. This is God‘s wisdom. Who was made unto us wisdom from God (ος εγενητη σοπια ημιν απο τεου hos egenēthē sophia hēmin apo theou). Note εγενητη egenēthē became (first aorist passive and indicative), not ην ēn was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (1 Corinthians 2:2.) “both righteousness and sanctification and redemption” (δικαιοσυνη τε και αγιασμος και απολυτρωσις dikaiosunē te kai hagiasmos kai apolutrōsis), as is made plain by the use of τεκαικαι tė̇kai̇̇kai The three words (δικαιοσυνη αγιασμοσ απολυτρωσις dikaiosunēσοπια hagiasmosδικαιοσυνη apolutrōsis) are thus shown to be an epexegesis of απολυτρωσις sophia (Lightfoot). All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In Romans 1:17 we see clearly Paul‘s idea of the God kind of righteousness (αγιασμος dikaiosunē) in Christ. In Romans 3:24 we have Paul‘s conception of redemption (apolutrōsis setting free as a ransomed slave) in Christ. In Romans 6:19 we have Paul‘s notion of holiness or sanctification (hagiasmos) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also Acts 10:35; Acts 24:25; 1 Thessalonians 4:3-7; 1 Corinthians 1:2. [source]
Note εγενητη egenēthē became (first aorist passive and indicative), not ην ēn was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (1 Corinthians 2:2.) “both righteousness and sanctification and redemption” All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In Romans 1:17 we see clearly Paul‘s idea of the God kind of righteousness (αγιασμος dikaiosunē) in Christ. In Romans 3:24 we have Paul‘s conception of redemption (apolutrōsis setting free as a ransomed slave) in Christ. In Romans 6:19 we have Paul‘s notion of holiness or sanctification (hagiasmos) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also Acts 10:35; Acts 24:25; 1 Thessalonians 4:3-7; 1 Corinthians 1:2. [source]
Condition of first class and assumed to be true. Predicate nominative σοπος sophos with the infinitive to agree with subject of δοκει dokei (Robertson, Grammar, p. 1038). Paul claimed to be “wise” himself in 1 Corinthians 3:10 and he desires that the claimant to wisdom may become wise (ινα γενηται σοπος hina genētai sophos purpose clause with ινα hina and subjunctive) by becoming a fool (μωρος γενεστω mōros genesthō second aorist middle imperative of γινομαι ginomai) as this age looks at him. This false wisdom of the world (1 Corinthians 1:18-20, 1 Corinthians 1:23; 1 Corinthians 2:14), this self-conceit, has led to strife and wrangling. Cut it out. [source]
Final clause with ινα hina and the second aorist active subjunctive of μαντανω manthanō to learn. As an object lesson in our cases It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. So Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. Not to go beyond the things which are written (το Μη υπερ α γεγραπται to Mē huper ha gegraptai). It is difficult to reproduce the Greek idiom in English. The article το to is in the accusative case as the object of the verb ματητε mathēte (learn) and points at the words “Μη υπερ α γεγραπται Mē huper ha gegraptai apparently a proverb or rule, and elliptical in form with no principal verb expressed with μη mē whether “think” (Auth.) or “go” (Revised). There was a constant tendency to smooth out Paul‘s ellipses as in 2 Thessalonians 2:3; 1 Corinthians 1:26, 1 Corinthians 1:31. Lightfoot thinks that Paul may have in mind O.T. passages quoted in 1 Corinthians 1:19, 1 Corinthians 1:31; 1 Corinthians 3:19, 1 Corinthians 3:20. That ye be not puffed up Sub-final use of ινα hina (second use in this sentence) with notion of result. It is not certain whether πυσιουστε phusiousthe (late verb form like πυσιαω πυσαω phusiaōινα phusaō to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with ζηλουτε hina like ινα γινωσκομεν zēloute in Galatians 4:17 (cf. Πυσιοω hina ginōskomen in 1 John 5:20) or the present subjunctive by irregular contraction (Robertson, Grammar, pp. 203, 342f.), probably the present indicative. πυσις Phusioō is from πυσαω phusis (nature) and so meant to make natural, but it is used by Paul just like πυσιαω phusaō or πυσα phusiaō (from εις υπερ του ενος κατα του ετερου phusa a pair of bellows), a vivid picture of self-conceit. One for the one against the other (υπερ heis huper tou henos kata tou heterou). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are “for” (κατα huper) the one and “against” (του ετερου kata down on, the genitive case) the other (ετεροδοχ tou heterou not merely another or a second, but the different sort, heterodox). [source]
It is difficult to reproduce the Greek idiom in English. The article το to is in the accusative case as the object of the verb ματητε mathēte (learn) and points at the words “Μη υπερ α γεγραπται Mē huper ha gegraptai apparently a proverb or rule, and elliptical in form with no principal verb expressed with μη mē whether “think” (Auth.) or “go” (Revised). There was a constant tendency to smooth out Paul‘s ellipses as in 2 Thessalonians 2:3; 1 Corinthians 1:26, 1 Corinthians 1:31. Lightfoot thinks that Paul may have in mind O.T. passages quoted in 1 Corinthians 1:19, 1 Corinthians 1:31; 1 Corinthians 3:19, 1 Corinthians 3:20. [source]
Late compound verb from δουλαγωγος doulagōgos in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. Lest by any means (μη πως mē pōs). Common conjunction for negative purpose with subjunctive as here (γενωμαι genōmai second aorist middle). After that I have preached to others First aorist active participle of κηρυσσω kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ kērux (herald) and that is probably the idea here. A κηρυχ kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος dokimos from δοκιμαζω dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
First aorist active participle of κηρυσσω kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ kērux (herald) and that is probably the idea here. A κηρυχ kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος dokimos from δοκιμαζω dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
Rev., better, witness. A common classical idiom. Compare Plato: “Next will follow the choir of young men under the age of thirty, who will call upon the god Paean to testify to the truth of these words” (“Laws,” 664). Homer: “For the gods will be the best witnesses” (“Iliad,” xxii., 254). Compare Romans 1:9; Galatians 1:20; Philemon 1:8; 1 Thessalonians 2:5, 1 Thessalonians 2:10; Genesis 31:50, Sept. This particular form of expression occurs nowhere else in the New Testament. The verb is often translated appeal, as Acts 25:11, Acts 25:12. Also to call upon, in the sense of supplication, Romans 10:12, Romans 10:13, Romans 10:14; 1 Corinthians 1:2. [source]
“Age,” more exactly, as in 1 Corinthians 1:20. Satan is “the god of this age,” a phrase nowhere else in the N.T., but Jesus uses the same idea in John 12:31; John 14:30 and Paul in Ephesians 2:2; Ephesians 6:12 and John in 1 John 5:19. Satan claimed the rule over the world in the temptations with Jesus. [source]
These adjectives can be uncomplimentary and mean “severe and violent” instead of “impressive and vigorous.” The adjectives bear either sense. His bodily presence (βαρειαι και ισχυραι hē parousia tou sōmatos). This certainly is uncomplimentary. “The presence of his body.” It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts 14:12). He had some physical defect of the eyes (Galatians 4:14) and a thorn in the flesh (2 Corinthians 12:7). In the second century Acts of Paul and Thecla he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as “the bald-headed, hook-nosed Galilean.” However that may be, his accusers sneered at his personal appearance as “weak” (η παρουσια του σωματος asthenēs). His speech of no account Perfect passive participle of ο λογος εχουτενημενος exoutheneō to treat as nothing (cf. 1 Corinthians 1:28). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1 Corinthians 1:17; 1 Corinthians 2:1, 1 Corinthians 2:4; 2 Corinthians 11:6). He made different impressions on different people. “Seldom has any one been at once so ardently hated and so passionately loved as St. Paul” (Deissmann, St. Paul, p. 70). “At one time he seemed like a man, and at another he seemed like an angel” (Acts of Paul and Thecla). He spoke like a god at Lystra (Acts 14:8-12), but Eutychus went to sleep on him (Acts 20:9). Evidently Paul winced under this biting criticism of his looks and speech. [source]
Perfect passive participle of ο λογος εχουτενημενος exoutheneō to treat as nothing (cf. 1 Corinthians 1:28). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1 Corinthians 1:17; 1 Corinthians 2:1, 1 Corinthians 2:4; 2 Corinthians 11:6). He made different impressions on different people. “Seldom has any one been at once so ardently hated and so passionately loved as St. Paul” (Deissmann, St. Paul, p. 70). “At one time he seemed like a man, and at another he seemed like an angel” (Acts of Paul and Thecla). He spoke like a god at Lystra (Acts 14:8-12), but Eutychus went to sleep on him (Acts 20:9). Evidently Paul winced under this biting criticism of his looks and speech. [source]
Comp. 1 Corinthians 1:23. For offense, see on offend, Matthew 5:29. [source]
Better, witness. Bear record is common in A.V. for bear witness. Record is used both of a person, as God is my record, Philemon 1:8; I call God for a record, 1 Corinthians 1:23, and in the sense of evidence or testimony. So Shaks. Richard II. I. i. 30:“First, Heaven be the record to my speech.” [source]
Neuter, all things collectively: = all men. For the neuter in a similar comprehensive sense, see 1 Corinthians 1:27; Colossians 1:20; Ephesians 1:10. [source]
Late verb ακυροω akuroō in N.T. only here and Matthew 15:6; Mark 7:13 (from α a privative and κυρος kuros authority). On καταργησαι katargēsai see 1 Corinthians 1:28; 1 Corinthians 2:6; 1 Corinthians 15:24, 1 Corinthians 15:26. [source]
Perfect passive indicative of σταυροω stauroō stands crucified, with the ethical dative again This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. Galatians 2:19.; Galatians 3:13; Galatians 4:4.; 1 Corinthians 1:23.; Romans 1:16; Romans 3:21.; Romans 4:25; Romans 5:18. World (κοσμος kosmos) has no article, but is definite as in 2 Corinthians 5:19. Paul‘s old world of Jewish descent and environment is dead to him (Philemon 3:3.). [source]
Perfect passive participle of προκυροω prokuroō in Byzantine writers and earliest use here. Nowhere else in N.T. The point is in προ pro and υπο του τεου hupo tou theou (by God) and in μετα meta (after) as Burton shows. Four hundred and thirty years after (μετα τετρακοσια και τριακοντα ετη meta tetrakosia kai triakonta etē). Literally, “after four hundred and thirty years.” This is the date in Exodus 12:40 for the sojourn in Egypt (cf. Genesis 15:13). But the lxx adds words to include the time of the patriarchs in Canaan in this number of years which would cut the time in Egypt in two. Cf. Acts 7:6. It is immaterial to Paul‘s argument which chronology is adopted except that “the longer the covenant had been in force the more impressive is his statement” (Burton). Doth not disannul Late verb ακυροω akuroō in N.T. only here and Matthew 15:6; Mark 7:13 (from α a privative and κυρος kuros authority). On καταργησαι katargēsai see 1 Corinthians 1:28; 1 Corinthians 2:6; 1 Corinthians 15:24, 1 Corinthians 15:26. [source]
Curious combinations of αιων aiōn (a period of time), κοσμος kosmos (the world in that period). See note on 1 Corinthians 1:20 for “this age” and 1 Corinthians 3:9 for “this world.” [source]
Forming a climax of humiliation. He submitted not only to death, but to the death of a malefactor. The Mosaic law had uttered a curse against it, Deuteronomy 21:23, and the Gentiles reserved it for malefactors and slaves. Hence the shame associated with the cross, Hebrews 12:2. This was the offense or stumbling-block of the cross, which was so often urged by the Jews against the Christians. See on Galatians 3:13. To a Greek, accustomed to clothe his divinities with every outward attribute of grace and beauty, the summons to worship a crucified malefactor appealed as foolishness, 1 Corinthians 1:23. [source]
In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts 16:1, Acts 16:13; Acts 6:1-675). He had been there twice since (Acts 19:22; Acts 20:3.). To all the saints (πασι τοις αγιοις pāsi tois hagiois). The word saint (αγιος hagios) here is used for the professing Christians as in 1 Corinthians 1:2 which see as well as Romans 1:7 for the origin of the word. The word “all” (πασι pāsi) means that all individual believers are included. Paul employs this word frequently in Philippians. In Christ Jesus The centre for all Christian relations and activities for Paul and for us. In Philippi (εν Πιλιπποις en Philippois). See note on Acts 16:12 for discussion of this name. With the bishops “Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in 1714089314_5. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος diaκαι διακονοις konis) suggests raising a dust by hastening. [source]
The word saint (αγιος hagios) here is used for the professing Christians as in 1 Corinthians 1:2 which see as well as Romans 1:7 for the origin of the word. The word “all” (πασι pāsi) means that all individual believers are included. Paul employs this word frequently in Philippians. [source]
See on 1 Corinthians 2:6, 1 Corinthians 2:7; see on 1 Corinthians 1:28. [source]
Only here in the New Testament. Rev., subject yourselves. Better passive, as emphasizing spiritual bondage. Why do ye submit to be dictated to? See on 1 Corinthians 1:22, where the imperious attitude of the Jews appears in their demanding credentials of the Gospel as sole possessors of the truth. The ordinances include both those of the law and of philosophy. [source]
Εὐδοκέω tothink it good, to be well pleased is used in the New Testament, both of divine and of human good-pleasure; but, in the former case, always of God the Father. So Matthew 3:17; Luke 12:32; 1 Corinthians 1:21. The subject of was well pleased, God, is omitted as in James 1:12, and must be supplied; so that, literally, the passage would read, God was well pleased that in Him, etc. Rev., it was the good pleasure of the Father. Fullness, Rev, correctly, the fullness. See on Romans 11:12; see on John 1:16. The word must be taken in its passive sense - that with which a thing is filled, not that which fills. The fullness denotes the sum-total of the divine powers and attributes. In Christ dwelt all the fullness of God as deity. The relation of essential deity to creation and redemption alike, is exhibited by John in the very beginning of his gospel, with which this passage should be compared. In John the order is: 1. The essential nature of Christ; 2. Creation; 3. Redemption. Here it is: 1. Redemption (Colossians 1:13); 2. Essential being of the Son (Colossians 1:15); 3. The Son as Creator (Colossians 1:16); 4. The Church, with Christ as its head (Colossians 1:18). Compare 2 Corinthians 5:19; Ephesians 1:19, Ephesians 1:20, Ephesians 1:23. Paul does not add of the Godhead to the fullness, as in Colossians 2:9since the word occurs in direct connection with those which describe Christ's essential nature, and it would seem not to have occurred to the apostle that it could be understood in any other sense than as an expression of the plenitude of the divine attributes and powers. Thus the phrase in Him should all the fullness dwell gathers into a grand climax the previous statements - image of God, first-born of all creation, Creator, the eternally preexistent, the Head of the Church, the victor over death, first in all things. On this summit we pause, looking, like John, from Christ in His fullness of deity to the exhibition of that divine fullness in redemption consummated in heaven (Colossians 1:20-22). -DIVIDER- -DIVIDER- There must also be taken into the account the selection of this word fullness with reference to the false teaching in the Colossian church, the errors which afterward were developed more distinctly in the Gnostic schools. Pleroma fullness was used by the Gnostic teachers in a technical sense, to express the sum-total of the divine powers and attributes. “From the pleroma they supposed that all those agencies issued through which God has at any time exerted His power in creation, or manifested His will through revelation. These mediatorial beings would retain more or less of its influence, according as they claimed direct parentage from it, or traced their descent through successive evolutions. But in all cases this pleroma was distributed, diluted, transformed, and darkened by foreign admixture. They were only partial and blurred images, often deceptive caricatures, of their original, broken lights of the great Central Light” (Lightfoot). Christ may have been ranked with these inferior images of the divine by the Colossian teachers. Hence the significance of the assertion that the totality of the divine dwells in Him. [source]
Better, we were pleased. Imperfect tense: we continued to entertain and manifest our affectionate solicitude. The verb occasionally in later Greek, and often in lxx. In N.T. it is used of God's decrees, as Luke 12:32; 1 Corinthians 1:21; Galatians 1:15; Colossians 1:19; and of the free determination and plans of men, as Romans 15:26; 2 Corinthians 5:8; 1 Thessalonians 3:1. [source]
Incorrect. Rend. how that. It is explanatory of your election. For similar usage see 1 Corinthians 1:26. [source]
This form of address appears in 1st and 2nd Corinthians, Galatians, 2nd Thessalonians. The other letters are addressed to “the saints, “ “the brethren, “ “the saints and faithful brethren.” The use of the genitive of the national name is peculiar. Comp. 1 Corinthians 1:22; 2 Corinthians 1:1; Galatians 1:2; Philemon 1:1; Colossians 1:2. [source]
For glory see on 1 Thessalonians 2:12. Ἱσχὺς powernot often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ validand hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10, Isaiah 2:19, Isaiah 2:21. The power ( δύναμις ) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strengthof his glory, Colossians 1:11. Additional Note on ὄλεθρον αἰώνιον eternaldestruction, 2 Thessalonians 1:9 Ἁιών transliterated eon is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle ( περὶ οὐρανοῦ , i. 9,15) says: “The period which includes the whole time of each one's life is called the eon of each one.” Hence it often means the life of a man, as in Homer, where one's life ( αἰών ) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached. It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40, Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες theworlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3. -DIVIDER- -DIVIDER- The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always ( ἀεί ) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”-DIVIDER- In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9, Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων theeon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philemon 4:20, etc. This plural phrase is applied by Paul to God only. -DIVIDER- -DIVIDER- The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting, has its meaning limited to a given point of time in Judges 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8. -DIVIDER- -DIVIDER- Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlastingOf course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect. -DIVIDER- -DIVIDER- There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Romans 1:20, where he speaks of “the everlasting power and divinity of God.” In Romans 16:26he speaks of the eternal God ( τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal ( χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων theKing of the eons, applied to God in 1 Timothy 1:17; Revelation 15:3; comp. 2Timothy href="/desk/?q=2ti+1:9&sr=1">2 Timothy 1:9; Titus 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. -DIVIDER- -DIVIDER- Ζωὴ αἰώνιος eternallife, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Matthew 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, John 3:36; John 5:24; John 6:47, John 6:64. The Father's commandment is ζωὴ αἰώσιος , John 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , John 17:3. -DIVIDER- -DIVIDER- Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: “In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ thelife which is life indeed, and ἡ ζωὴ τοῦ θεοῦ thelife of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order.”-DIVIDER- Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. -DIVIDER- -DIVIDER- In the present passage it is urged that ὄλεθρον destructionpoints to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος isextinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι todestroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, “the world being deluged with water, perished ” ( ἀπολοῦνται 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11, Hebrews 1:12quoted from Isaiah href="/desk/?q=isa+51:6&sr=1">Isaiah 51:6, Isaiah 51:16; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, “the Son of man came to save that which was lost ” ( ἀπολωλός ), Luke 19:10. Jesus charged his apostles to go to the lost ( ἀπολωλότα ) sheep of the house of Israel, Matthew 10:6, comp. Matthew 15:24. “He that shall lose ( ἀπολέσῃ ) his life for my sake shall find it,” Matthew 16:25. Comp. Luke 15:6, Luke 15:9, Luke 15:32. -DIVIDER- -DIVIDER- In this passage the word destruction is qualified. It is “destruction from the presence of the Lord and from the glory of his power, “ at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless.sa180 [source]
To know God is to know him as the one, true God as distinguished from false gods; to know his will, his holiness, his hatred of sin, and his saving intent toward mankind. Two words are used of such knowledge, εἰδέναι and γινώσκειν . Both are applied to the heathen and to Christians, and both are used of the Jews' knowledge of God. Ἑιδέναι , of heathen, Galatians 4:8; 1 Thessalonians 4:5; 2 Thessalonians 1:8. Γινώσκειν of heathen, Romans 1:21; 1 Corinthians 1:21. Ἑιδέναι , of Christ and Christians, John 7:29, John 8:19, John 8:55; John 14:7. Γινώσκειν of Christ and Christians, Galatians 4:9; 1 John 2:13, 1 John 2:14; 1 John 4:6, 1 John 4:7, 1 John 4:8; John 10:15; John 17:3. In John, γινώσκειν of Jews who do not know the Father, John 16:3; John 8:55: εἰδέναι , John 7:28; John 8:19; John 15:21. The two are combined, John 1:26; John 7:27; John 8:55; 2 Corinthians 5:16. A distinction is asserted between γινώσκειν as knowledge grounded in personal experience, apprehension of external impressions - and εἰδέμαι purely mental perception in contrast with conjecture or knowledge derived from others. There are doubtless passages which bear out this distinction (see on John 2:24), but it is impossible to carry it rigidly through the N.T. In the two classes, - those who know not God and those who obey not the gospel, - it is not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant of God, yet they are described by John as not knowing him. The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (Romans 1:21). Paul rather describes here the subjects of God's judgment as one class, but under different aspects. [source]
The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμει en dunamei). In power. Connect with πληρωσηι plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
In power. Connect with πληρωσηι plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
Rare with Paul compared with ινα hina (1 Corinthians 1:29; 2 Corinthians 8:14). Perhaps here for variety (dependent on ινα hina clause in 2 Thessalonians 1:11). [source]
Common after προσευχομαι proseuchomai (Colossians 4:3; Ephesians 1:17; Philemon 1:9) when the content of the prayer blends with the purpose (purport and purpose). Count you worthy (υμας αχιωσηι humas axiōsēi). Causative verb (aorist active subjunctive) like καταχιοω kataxioō in 2 Thessalonians 1:5 with genitive. Of your calling Κλησις Klēsis can apply to the beginning as in 1 Corinthians 1:26; Romans 11:29, but it can also apply to the final issue as in Philemon 3:14; Hebrews 3:1. Both ideas may be here. It is God‘s calling of the Thessalonians. And fulfil every desire of goodness (και πληρωσηι πασαν ευδοκιαν αγατωσυνης kai plērōsēi pasan eudokian agathōsunēs). “Whom he counts worthy he first makes worthy” (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans 8:29.). But God will see it through and so Paul prays to God. Ευδοκια Eudokia (cf. Luke 2:14) is more than mere desire, rather good pleasure, God‘s purpose of goodness, not in ancient Greek, only in lxx and N.T. Αγατωσυνη Agathōsunē like a dozen other words in συνη ̇sunē occurs only in late Greek. This word occurs only in lxx, N.T., writings based on them. It is made from αγατος agathos good, akin to αγαμαι agamai to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. Work of faith The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμει en dunamei). In power. Connect with πληρωσηι plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
Κλησις Klēsis can apply to the beginning as in 1 Corinthians 1:26; Romans 11:29, but it can also apply to the final issue as in Philemon 3:14; Hebrews 3:1. Both ideas may be here. It is God‘s calling of the Thessalonians. And fulfil every desire of goodness (και πληρωσηι πασαν ευδοκιαν αγατωσυνης kai plērōsēi pasan eudokian agathōsunēs). “Whom he counts worthy he first makes worthy” (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans 8:29.). But God will see it through and so Paul prays to God. Ευδοκια Eudokia (cf. Luke 2:14) is more than mere desire, rather good pleasure, God‘s purpose of goodness, not in ancient Greek, only in lxx and N.T. Αγατωσυνη Agathōsunē like a dozen other words in συνη ̇sunē occurs only in late Greek. This word occurs only in lxx, N.T., writings based on them. It is made from αγατος agathos good, akin to αγαμαι agamai to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. Work of faith The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμει en dunamei). In power. Connect with πληρωσηι plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
Lit. a herald. See on 2 Peter 2:5. Paul does not use the noun, but the kindred verb κηρύσσειν toproclaim or preach is very common in his writings. See Romans 10:8; 1 Corinthians 1:23; 2 Corinthians 4:5; Philemon 1:15, etc. [source]
Foolish answers to several words in N.T., ἀνοήτος, ἀσύνετος, ἄφρων, μωρός. Ἁνοήτος notunderstanding; a want of proper application of the moral judgment or perception, as Luke 24:25, note; Galatians 3:1, note. Ἄφρων is senseless, stupid, of images, beasts. Comp. Luke 12:20, note. Ἁσύνετος approaches the meaning of ἀνοήτος unintelligentSee 27:12. It also implies a moral sense, wicked, Wisd. 1:5; 11:15; Sirach 15:7. On the etymological sense, see on Matthew href="/desk/?q=mt+11:25&sr=1">Matthew 11:25; see on Mark 12:33; see on Luke 2:47. Μωρός is without forethought, as Matthew 7:26; Matthew 25:3; without learning, as 1 Corinthians 1:27; 1 Corinthians 3:18; with a moral sense, empty, useless, 2 Timothy 2:23; Titus 3:9; and impious, godless, Matthew 5:22; Psalm 94:8; Jeremiah 5:21. [source]
First aorist passive indicative of τιτημι tithēmi Preacher and apostle (κηρυχ και αποστολος kērux kai apostolos). In 2 Timothy 1:10 Paul adds διδασκαλος didaskalos (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23. he has διακονος diakonos (minister). He frequently uses κηρυσσω kērussō of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8.). I speak the truth, I lie not A Pauline touch (Romans 9:1). Cf. Galatians 1:20; 2 Corinthians 11:31. Here alone he calls himself “a teacher of the Gentiles,” elsewhere apostle (Romans 11:13), minister (Romans 15:16), prisoner (Ephesians 3:1). [source]
In 2 Timothy 1:10 Paul adds διδασκαλος didaskalos (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23. he has διακονος diakonos (minister). He frequently uses κηρυσσω kērussō of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8.). [source]
Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
See 1 Timothy 3:9 “the mystery of the faith,” and 1 Timothy 2:2 for ευσεβεια eusebeia Here the phrase explains “a pillar and stay of the truth” (1 Timothy 3:15). See in particular 1 Corinthians 1:27. “The revealed secret of true religion, the mystery of Christianity, the Person of Christ” (Lock). [source]
Final clause with ινα hina and second perfect active subjunctive of οιδα oida to know. How men ought (πως δει pōs dei). “How it is necessary for thee” (supply σε se more naturally than τινα tina any one). Indirect question. To behave themselves Present middle (direct) infinitive of αναστρεπω anastrephō old verb, to turn up and down. See note on 2 Corinthians 1:12; Ephesians 2:3. In the house of God (εν οικωι τεου en oikōi theou). Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος oikos commonly means “household.” Christians are the ναος naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος oikos) that Paul has in mind. Which “Which very house of God,” agreeing (feminine) with the predicate word εκκλησια ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
Present middle (direct) infinitive of αναστρεπω anastrephō old verb, to turn up and down. See note on 2 Corinthians 1:12; Ephesians 2:3. In the house of God (εν οικωι τεου en oikōi theou). Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος oikos commonly means “household.” Christians are the ναος naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος oikos) that Paul has in mind. Which “Which very house of God,” agreeing (feminine) with the predicate word εκκλησια ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
“Which very house of God,” agreeing (feminine) with the predicate word εκκλησια ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
Infinitive dependent, not on κωλυοντων kōluontōn but on the positive idea κελευοντων keleuontōn (implied, not expressed). Ablative case of βρωματων brōmatōn after απεχεσται apechesthai (present direct middle, to hold oneself away from). See 1 Corinthians 8-10; Romans 14; 15 for disputes about “meats offered to idols” and 1 Corinthians 1:22. for the Gnostic asceticism. Which God created (α ο τεος εκτισεν ha ho theos ektisen). First active indicative of κτιζω ktizō (Corinthians 1 Corinthians 1:16). Cf. 1 Corinthians 10:25. To be received “For reception.” Old word, only here in N.T. By them that believe and know (τοις πιστοις και επεγνωκοσι tois pistois kai epegnōkosi). Dative case, “for the believers and those who (one article unites closely) have known fully” (perfect active participle of επιγινωσκω epiginōskō), a Pauline use of the word (Colossians 1:6). [source]
See note on Ephesians 5:32. “A great mystery.” The mystery of godliness (το της ευσεβειας μυστηριον to tēs eusebeias mustērion). See 1 Timothy 3:9 “the mystery of the faith,” and 1 Timothy 2:2 for ευσεβεια eusebeia Here the phrase explains “a pillar and stay of the truth” (1 Timothy 3:15). See in particular 1 Corinthians 1:27. “The revealed secret of true religion, the mystery of Christianity, the Person of Christ” (Lock). He who The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
Better, the message (par excellence ), the gospel message. Usually with a defining word, as of Jonah; of Jesus Christ; my preaching; our preaching. Absolutely, as here, 1 Corinthians 1:21; Titus 1:3. [source]
A Pauline phrase, only here in Pastorals. See Romans 10:12, Romans 10:13, Romans 10:14; 1 Corinthians 1:2. See also Acts 2:21; Acts 9:14; Acts 22:16. [source]
Often used with a stronger meaning, as 1 Corinthians 1:26, mighty; Acts 25:5, οἱδυνατοὶ thechief men: as a designation of God, ὁ δυνατός themighty one, Luke 1:49: of preeminent ability or power in something, as of Jesus, δυνατός ἐν ἔργῳ καὶ λόγῳ mightyin deed and word, Luke 24:19: of spiritual agencies, “The weapons of our warfare are δυνατὰ mightyetc., 2 Corinthians 10:4. Very often in lxx. [source]
Present active imperative of πευγω pheugō old and common verb. In this sense see note on 1 Corinthians 6:18. Follow after (διωκε diōke). Present active imperative of διωκω diōkō as if in a chase for which sense see note on 1 Thessalonians 5:15. Steady pursuit of these virtues like those in Galatians 5:22. Call on the Lord See note on 1 Corinthians 1:2; Romans 10:12-14. [source]
See note on 1 Corinthians 1:2; Romans 10:12-14. [source]
See note on 1 Corinthians 1:21; 1 Corinthians 2:4 for this word, the human proclamation (preaching) of God‘s word. Wherewith I was intrusted (ο επιστευτην ho episteuthēn). Accusative relative ο ho retained with the first aorist passive indicative of πιστευω pisteuō as in 1 Timothy 1:11. See note on 1 Timothy 2:7. Of God our Saviour In Titus 1:4 he applies the words “του σωτηρος ημων tou sōtēros hēmōn ” to Christ. In Titus 2:13 he applies both τεου theou and σωτηρος sōtēros to Christ. [source]
Affirmative answer expected. First aorist middle (indirect, God chose for himself) indicative of εκλεγω eklegō the very form used by Paul three times of God‘s choice in 1 Corinthians 1:27. [source]
The ethical dative of interest, as the world looks at it as in Acts 7:20; 1 Corinthians 1:18; 2 Corinthians 10:4; James 4:4. By the use of the article (the poor) James does not affirm that God chose all the poor, but only that he did choose poor people (Matthew 10:23-26; 1 Corinthians 1:26-28).Rich in faith (πλουσιους εν πιστει plousious en pistei). Rich because of their faith. As he has shown in James 1:9.Which he promised Genitive of the accusative relative ην hēn attracted to the case of the antecedent βασιλειας basileias (the Messianic kingdom), the same verb and idea already in James 1:12 Cf. the beatitude of Jesus in Matthew 5:3 for the poor in spirit. [source]
Thus Jude identifies himself. But not the “Judas of James” (Luke 6:16; Acts 1:13).To them that are called (τοισκλητοις tois- κλητοις klētois). But this translation (treating τοις klētois as a substantive like Romans 1:6; 1 Corinthians 1:24) is by no means certain as two participles come in between κλητοις tois and Κλητοις klētois εν τεωι πατρι ηγαπημενοις Klētois may be in the predicate position (being called), not attributive. But see 1 Peter 1:1.Beloved in God the Father Perfect passive participle of εν agapaō but no precise parallel to this use of αγαπαω en with Ιησου Χριστωι τετηρημενοις agapaō for Jesus Christ Perfect passive participle again with dative, unless it is the instrumental, “kept by Jesus Christ,” a quite possible interpretation. [source]
But this translation (treating τοις klētois as a substantive like Romans 1:6; 1 Corinthians 1:24) is by no means certain as two participles come in between κλητοις tois and Κλητοις klētois εν τεωι πατρι ηγαπημενοις Klētois may be in the predicate position (being called), not attributive. But see 1 Peter 1:1. [source]
Separate articles of same gender, emphasizing each item. The tribulation was probably persecution, which helped to intensify the poverty of the Christians (James 2:5; 1 Corinthians 1:26; 2 Corinthians 6:10; 2 Corinthians 8:2). In contrast with the wealthy church in Laodicea (Revelation 3:17). [source]
Probably “little power,” little influence or weight in Philadelphia, the members probably from the lower classes (1 Corinthians 1:26.).And didst keep (τηρεω kai etērēsas). “And yet (adversative use of ουκ ηρνησω kai) didst keep” (first aorist active indicative of αρνεομαι tēreō) my word in some crisis of trial. See John 17:6 for the phrase “keeping the word.”Didst not deny First aorist middle indicative second person singular of arneomai The issue was probably forced by the Jews (cf. Revelation 2:9), but they stood true. [source]
Pleonastic vernacular and Hebrew repetition of the personal pronoun ην autēn (it) after the relative οτι hēn (which). Direct reference to the statement in Revelation 3:7.That (οιδα σου τα εργα hoti). This conjunction resumes the construction of ιδουαυτην oida sou ta erga (I know thy works) after the parenthesis (μικραν δυναμιν idou- και ετηρησας autēn Behold - shut).A little power Probably “little power,” little influence or weight in Philadelphia, the members probably from the lower classes (1 Corinthians 1:26.).And didst keep (τηρεω kai etērēsas). “And yet (adversative use of ουκ ηρνησω kai) didst keep” (first aorist active indicative of αρνεομαι tēreō) my word in some crisis of trial. See John 17:6 for the phrase “keeping the word.”Didst not deny First aorist middle indicative second person singular of arneomai The issue was probably forced by the Jews (cf. Revelation 2:9), but they stood true. [source]