KJV: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;
YLT: but the foolish things of the world did God choose, that the wise He may put to shame; and the weak things of the world did God choose that He may put to shame the strong;
Darby: But God has chosen the foolish things of the world, that he may put to shame the wise; and God has chosen the weak things of the world, that he may put to shame the strong things;
ASV: but God chose the foolish things of the world, that he might put to shame them that are wise; and God chose the weak things of the world, that he might put to shame the things that are strong;
| μωρὰ | foolish things |
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Parse: Adjective, Accusative Neuter Plural Root: μωρός Sense: foolish. |
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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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| κόσμου | world |
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Parse: Noun, Genitive Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| ἐξελέξατο | has chosen |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἐκλέγομαι Sense: to pick out, choose, to pick or choose out for one’s self. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεός | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| καταισχύνῃ | He might shame |
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Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: καταισχύνω Sense: to dishonour, disgrace. |
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| σοφούς | wise |
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Parse: Adjective, Accusative Masculine Plural Root: σοφός Sense: wise. |
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| ἀσθενῆ | weak things |
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Parse: Adjective, Accusative Neuter Plural Root: ἀσθενής Sense: weak, infirm, feeble. |
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| ἐξελέξατο | chose |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἐκλέγομαι Sense: to pick out, choose, to pick or choose out for one’s self. |
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| ἰσχυρά | strong |
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Parse: Adjective, Accusative Neuter Plural Root: ἰσχυρός Sense: strong, mighty. |
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Greek Commentary for 1 Corinthians 1:27
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]
The threefold repetition of the word emphasizes the deliberate and free action of God's gracious will. [source]
Reverse Greek Commentary Search for 1 Corinthians 1:27
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]
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]
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]
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]
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]