KJV: There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.
YLT: No temptation hath taken you -- except human; and God is faithful, who will not suffer you to be tempted above what ye are able, but He will make, with the temptation, also the outlet, for your being able to bear it.
Darby: No temptation has taken you but such as is according to man's nature; and God is faithful, who will not suffer you to be tempted above what ye are able to bear, but will with the temptation make the issue also, so that ye should be able to bear it.
ASV: There hath no temptation taken you but such as man can bear: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation make also the way of escape, that ye may be able to endure it.
πειρασμὸς | Temptation |
Parse: Noun, Nominative Masculine Singular Root: πειρασμός Sense: an experiment, attempt, trial, proving. |
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εἴληφεν | has seized |
Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: λαμβάνω Sense: to take. |
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ἀνθρώπινος | what is common to man |
Parse: Adjective, Nominative Masculine Singular Root: ἀνθρώπινος Sense: human. |
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πιστὸς | faithful |
Parse: Adjective, Nominative Masculine Singular Root: πιστός Sense: trusty, faithful. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεός | [is] God |
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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ἐάσει | will allow |
Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ἐάω Sense: to allow, permit, let. |
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πειρασθῆναι | to be tempted |
Parse: Verb, Aorist Infinitive Passive Root: πειράζω Sense: to try whether a thing can be done. |
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ὑπὲρ | beyond |
Parse: Preposition Root: ὑπέρ Sense: in behalf of, for the sake of. |
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δύνασθε | you are able |
Parse: Verb, Present Indicative Middle or Passive, 2nd Person Plural Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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ποιήσει | will provide |
Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
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πειρασμῷ | temptation |
Parse: Noun, Dative Masculine Singular Root: πειρασμός Sense: an experiment, attempt, trial, proving. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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ἔκβασιν | escape |
Parse: Noun, Accusative Feminine Singular Root: ἔκβασις Sense: an egress, way out, exit. |
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τοῦ | - |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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δύνασθαι | to be able |
Parse: Verb, Present Infinitive Middle or Passive Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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ὑπενεγκεῖν | to endure [it] |
Parse: Verb, Aorist Infinitive Active Root: ὑποφέρω Sense: to bear by being under, bear up (a thing placed on one’s shoulders). |
Greek Commentary for 1 Corinthians 10:13
Perfect active indicative of λαμβανω lambanō [source]
Except a human one. Old adjective meaning falling to the lot of man. Above that ye are able (υπερ ο δυναστε huper ho dunasthe). Ellipsis, but plain. There is comfort in that God is faithful, trustworthy (πιστος pistos). The way of escape “The way out” is always there right along with (συν sun) the temptation. This old word only here in N.T. and Hebrews 13:7 about death. It is cowardly to yield to temptation and distrustful of God. [source]
Ellipsis, but plain. There is comfort in that God is faithful, trustworthy (πιστος pistos). [source]
“The way out” is always there right along with (συν sun) the temptation. This old word only here in N.T. and Hebrews 13:7 about death. It is cowardly to yield to temptation and distrustful of God. [source]
See on Matthew 6:13. [source]
The word means what belongs to men, human. It occurs mostly in this epistle; once in Romans 6:19, meaning after the manner of men, popularly (see note). See James 3:7; 1 Peter 2:13; 1 Corinthians 2:4, 1 Corinthians 2:13; 1 Corinthians 4:3. It may mean here a temptation which is human, i.e., incident or common to man, as A.V., or, inferentially, a temptation adapted to human strength; such as man can bear, Rev. The words are added as an encouragement, to offset the warning “let him that thinketh,” etc. They are in danger and must watch, but the temptation will not be beyond their strength. [source]
Rev., better, the way of escape. The word means an egress, a way out. In classical Greek, especially, of a way out of the sea. Hence, in later Greek, of a landing-place. Compare Xenophon: “The ford that was over against the outlet leading to the mountains” (“Anabasis,” iv. 3,20). For the sense of issue or end, see on Hebrews 13:7. The words with the temptation and the way of escape imply an adjustment of the deliverance to each particular case. [source]
Not the same as escape. Temptation which cannot be fed must be endured. Often the only escape is through endurance. See James 1:12. [source]
Reverse Greek Commentary Search for 1 Corinthians 10:13
“Bring” or “lead” bothers many people. It seems to present God as an active agent in subjecting us to temptation, a thing specifically denied in James 1:13. The word here translated “temptation” That is the idea here. Here we have a “Permissive imperative” as grammarians term it. The idea is then: “Do not allow us to be led into temptation.” There is a way out (1 Corinthians 10:13), but it is a terrible risk. [source]
Better, as Rev., faithfulness; the good faith of God; His fidelity to His promises. For this sense see on Matthew 23:23. Compare Titus 2:10, and see on faithful, 1 John 1:9; see on Revelation 1:5; see on Revelation 3:14. Compare 1 Corinthians 1:9; 1 Corinthians 10:13; 2 Corinthians 1:18. [source]
This is the ground of Paul‘s confidence as he loves to say (1 Thessalonians 5:24; 1 Corinthians 10:13; Romans 8:36; Philemon 1:16). God will do what he has promised. [source]
Lit., the darts, those which have been set on fire. Herodotas says that the Persians attacked the citadel of Athens “with arrows whereto pieces of lighted tow were attached, which they shot at the barricade” (viii., 52). Thucydides: “the Plataeans constructed a wooden frame, which they set up on the top of their own wall opposite the mound … . They also hung curtains of skills and hides in front: these were designed to protect the woodwork and the workers, and shield them against blazing arrows” (ii. 75). Livy tells of a huge dart used at the siege of Saguntum, which was impelled by twisted ropes. “There was used by the Saguntines a missile weapon called falarica, with the shaft of fir, and round in other parts, except toward the point, whence the iron projected. This part, which was square, they bound around with tow and besmeared with pitch. It had an iron head three feet in length, so that it could pierce through the body with the armor. But what caused the greatest fear was that this weapon, even though it stuck in the shield and did not penetrate into the body, when it was discharged with the middle part on fire, and bore along a much greater flame produced by the mere motion, obliged the armor to be thrown down, and exposed the soldier to succeeding blows” (xxi. 8). Again, of the siege of Ambracia by the Romans: “Some advanced with burning torches, others carrying tow and pitch and fire-darts, their entire line being illuminated by the blaze” (xxxviii. 6). Compare Psalm 7:13, where the correct rendering is, “His arrows He maketh fiery arrows.” Temptation is thus represented as impelled from a distance. Satan attacks by indirection - through good things from which no evil is suspected. There is a hint of its propagating power: one sin draws another in its track: the flame of the fire-tipped dart spreads. Temptation acts on susceptible material. Self-confidence is combustible. Faith, in doing away with dependence on self, takes away fuel for the dart. It creates sensitiveness to holy influences by which the power of temptation is neutralized. It enlists the direct aid of God. See 1 Corinthians 10:13; Luke 22:32; James 1:2; 1 Peter 4:12; 2 Peter 2:9. [source]
Qualitative relative again with διωγμους diōgmous The verb is first aorist active indicative of υποπερω hupopherō old verb, to bear under as in 1 Corinthians 10:13. Delivered me (με ερυσατο me erusato). First aorist middle of ρυομαι ruomai old verb, with εκ ek here as in 1 Thessalonians 1:10. Used again of the Lord Jesus in 2 Timothy 4:18. [source]
Ἔκβασις only here and 1 Corinthians 10:13(note). It means outcome or issue. See Wisd. 8:8. In 1 Corinthians 10:13, way out. Comp. Wisd. 2:17. Ἁναστροφή is life in intercourse with men. See on 1 Peter 1:15. Conversation, in the older sense of that word, is a good rendering, as it is also a nearly literal rendering of the Greek word. The reference is to the end of their life; what kind of an end they made; possibly, but not necessarily, with an allusion to cases of martyrdom. What, now, was the subject of these teachers' faith which is commended to imitation? It is stated in the next verse. [source]
Present active imperative of μνημονευω mnēmoneuō old verb to be mindful of (from μνημων mnēmōn mindful) with genitive (John 15:20) or accusative (Matthew 16:9). “Keep in mind.” Cf. Hebrews 11:22. Them that had the rule over you Present middle participle of ηγεομαι hēgeomai with genitive of the person The preaching of these early disciples, apostles, and prophets (1 Corinthians 1:17). And considering the issue of their life No “and” in the Greek, but the relative ων hōn (whose) in the genitive case after αναστροπης anastrophēs “considering the issue of whose life.” Present active participle of ανατεωρεω anatheōreō late compound, to look up a subject, to investigate, to observe accurately, in N.T. only here and Acts 17:23. Εκβασις Ekbasis is an old word from εκβαινω ekbainō to go out (Hebrews 11:15, here only in N.T.), originally way out (1 Corinthians 10:13), but here (only other N.T. example) in sense of end or issue as in several papyri examples (Moulton and Milligan, Vocabulary). Imitate their faith Present middle imperative of μιμεομαι mimeomai old verb (from μιμος mimos actor, mimic), in N.T. only here, 2 Thessalonians 3:7, 2 Thessalonians 3:9; 3 John 1:11. Keep on imitating the faith of the leaders. [source]
Condition of first class with ει ei and present active indicative of υποπερω hupopherō old verb, to bear up under, in N.T. only here, 1 Corinthians 10:13; 2 Timothy 3:11. Note plural of λυπη lupē (grief).For conscience toward God (δια συνειδησιν τεου dia suneidēsin theou). Suffering is not a blessing in and of itself, but, if one‘s duty to God is involved (Acts 4:20), then one can meet it with gladness of heart. Τεου Theou (God) is objective genitive. For συνειδησις suneidēsis (conscience) see note on Acts 23:1; and see note on 1 Corinthians 8:7. It occurs again in 1 Peter 3:16.Suffering wrongfully Present active participle of πασχω paschō and the common adverb αδικως adikōs unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in Matthew 5:10-12, where Jesus has also “falsely” See also Luke 6:32-34. [source]
True to His own nature and promises; keeping faith with Himself and with man. The word is applied to God as fulfilling His own promises (Hebrews 10:23; Hebrews 11:11); as fulfilling the purpose for which He has called men (1 Thessalonians 5:24; 1 Corinthians 1:9); as responding with guardianship to the trust reposed in Him by men (1 Corinthians 10:13; 1 Peter 4:19). “He abideth faithful. He cannot deny Himself” (2 Timothy 2:13). The same term is applied to Christ (2 Thessalonians 3:3; Hebrews 3:2; Hebrews 2:17). God's faithfulness is here spoken of not only as essential to His own being, but as faithfulness toward us; “fidelity to that nature of truth and light, related to His own essence, which rules in us as far as we confess our sins” (Ebrard). The essence of the message of life is fellowship with God and with His children (1 John 1:3). God is light (1 John 1:5). Walking in the light we have fellowship, and the blood of Jesus is constantly applied to cleanse us from sin, which is darkness and which interrupts fellowship. If we walk in darkness we do not the truth. If we deny our sin the truth is not in us. If we confess our sins, “God, by whom we were called unto the fellowship of His Son Jesus Christ our Lord, is faithful ” (1 Corinthians 1:9) to forgive our sins, to cleanse us from all unrighteousness, and thus to restore and maintain the interrupted fellowship. [source]