KJV: For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:
YLT: for see your calling, brethren, that not many are wise according to the flesh, not many mighty, not many noble;
Darby: For consider your calling, brethren, that there are not many wise according to flesh, not many powerful, not many high-born.
ASV: For behold your calling, brethren, that not many wise after the flesh, not many mighty, not many noble, are called :
| Βλέπετε | Consider |
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Parse: Verb, Present Indicative Active, 2nd Person Plural Root: βλέπω Sense: to see, discern, of the bodily eye. |
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| κλῆσιν | calling |
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Parse: Noun, Accusative Feminine Singular Root: κλῆσις Sense: a calling, calling to. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| ἀδελφοί | brothers |
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Parse: Noun, Vocative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| πολλοὶ | many |
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Parse: Adjective, Nominative Masculine Plural Root: πολύς Sense: many, much, large. |
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| σοφοὶ | wise |
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Parse: Adjective, Nominative Masculine Plural Root: σοφός Sense: wise. |
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| κατὰ | according to |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| σάρκα | flesh [were] |
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Parse: Noun, Accusative Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
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| δυνατοί | powerful |
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Parse: Adjective, Nominative Masculine Plural Root: δυνατός Sense: able, powerful, mighty, strong. |
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| εὐγενεῖς | of noble birth |
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Parse: Adjective, Nominative Masculine Plural Root: εὐγενής Sense: well born, of noble race. |
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Greek Commentary for 1 Corinthians 1:26
Same form for imperative present active plural and indicative. Either makes sense as in John 5:39 εραυνατε eraunate and John 14:1 πιστευετε pisteuete [source]
The act of calling by God, based not on the external condition of those called Explanatory apposition to κλησιν klēsin After the flesh According to the standards of the flesh and to be used not only with σοποι sophoi (wise, philosophers), but also δυνατοι dunatoi (men of dignity and power), ευγενεις eugeneis (noble, high birth), the three claims to aristocracy (culture, power, birth). Are called. Not in the Greek, but probably to be supplied from the idea in κλησιν klēsin f0). [source]
Explanatory apposition to κλησιν klēsin [source]
According to the standards of the flesh and to be used not only with σοποι sophoi (wise, philosophers), but also δυνατοι dunatoi (men of dignity and power), ευγενεις eugeneis (noble, high birth), the three claims to aristocracy (culture, power, birth). Are called. Not in the Greek, but probably to be supplied from the idea in κλησιν klēsin f0). [source]
. Not in the Greek, but probably to be supplied from the idea in κλησιν klēsin f0). [source]
Not condition of life, but your calling by God; not depending on wisdom, power, or lineage. [source]
Of high birth. So originally, though as Greece became democratic, it came to signify merely the better sort of freemen. Plato applies it to the children of native Athenians (“Menexenus,” 237). Aeschylus makes Clytaemnestra say to the captive Cassandra that if slavery must befall one there is an advantage in having masters of ancient family property instead of those who have become unexpectedly rich (“Agamemnon,” 1010). [source]
Reverse Greek Commentary Search for 1 Corinthians 1:26
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]
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]
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]
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]
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]
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]
Incorrect. Rend. how that. It is explanatory of your election. For similar usage see 1 Corinthians 1:26. [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]
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]
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]
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]