Twice over we are told that the story of the Exodus was intended for our instruction, 1 Corinthians 10:6; 1 Corinthians 10:11. It becomes us, therefore, to study the account with the honest intention to obtain all the warning and suggestion that it is capable of yielding. The great lesson is human failure under the most promising circumstances. Here were people who had been brought out of the most terrible hardships and perils, who were under the greatest obligations to God, but who, in the hour of temptation, absolutely failed Him.
Consider the privileges of the Chosen People. The cloud of divine guidance led them. The Red Sea, like a grave, lay between them and the land of bondage. They ate daily of the heavenly manna and drank of the water that gushed from the rock. But all these are types of spiritual blessings which await us in Christ. His grave lies between us and the world; His guidance is ours; we daily feed on His life and help. Let us take heed that we do not, like Israel, allow Moab to cast the witchery of sensual indulgence over us, lest we excite God's displeasure. Let us not tempt the Lord by murmuring or distrust. Let us ever live worthily of Him who has called us out of darkness into His marvelous light. [source]
Chapter Summary: 1 Corinthians 10
1The sacraments of the Jews are types of ours; 7and their punishments, 11examples for us 13We must flee from idolatry 21We must not make the Lord's table the table of demons; 24and in all things we must have regard for our brothers
Greek Commentary for 1 Corinthians 10:3
The same spiritual meat [το αυτο πνευματικον βρωμα] Westcott and Hort needlessly bracket to αυτο auto ρωμα Brōma is food, not just flesh. The reference is to the manna (Exodus 16:13.) which is termed “spiritual” by reason of its supernatural character. Jesus called himself the true bread from heaven (John 6:35) which the manna typified. [source]
Reverse Greek Commentary Search for 1 Corinthians 10:3
John 6:34Lord [Κυριε] Used now instead of Rabbi (25) though how much the people meant by it is not clear. Evermore give us this bread Second aorist active imperative second singular like δος dos in Matthew 6:11 (urgent petition). What kind of bread do they mean? The Jewish commentaries and Philo speak of the manna as typifying heavenly bread for the soul. Paul in 1 Corinthians 10:3 seems to refer to the manna as “spiritual food.” Like the woman at the well (John 4:15) they long “always” to have “this bread,” a perpetual supply. It is probably to this crowd as the water in John 4:15 was to the woman. [source]
Acts 6:1Grecians [Ἑλληνιστῶν] 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]
Acts 24:16Void of offence [ἀπτόσκοπον] Lit., without stumbling; unshaken. The word is used thus in a passive sense here, as in Philemon 1:10. In 1 Corinthians 10:32, it occurs in the active sense of giving offence to others, or causing them to stumble. [source]
Acts 24:16Do I also exercise myself [και αυτος ασκω] “Do I also myself take exercise,” take pains, labour, strive. Old word in Homer to work as raw materials, to adorn by art, then to drill. Our word ascetic comes from this root, one who seeks to gain piety by rules and severe hardship. Paul claims to be equal to his accusers in efforts to please God. Void of offence (απροσκοπον aproskopon). This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, Vocabulary) use the word to mean “free from hurt or harm.” It is a privative and προσκοπτω proskoptō (to cut or stumble against). Page likes “void of offence” since that can be either active “not stumbling” as in Philemon 1:10 or passive “not stumbled against” as in 1 Corinthians 10:32 (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds “alway” (δια παντος dia pantos), a bold claim for a consistent aim in life. “Certainly his conscience acquitted him of having caused any offence to his countrymen” (Rackham). Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (Acts 23:1.). [source]
Acts 24:16Void of offence [απροσκοπον] This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, Vocabulary) use the word to mean “free from hurt or harm.” It is a privative and προσκοπτω proskoptō (to cut or stumble against). Page likes “void of offence” since that can be either active “not stumbling” as in Philemon 1:10 or passive “not stumbled against” as in 1 Corinthians 10:32 (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds “alway” Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (Acts 23:1.). [source]
Romans 14:16Be evil spoken of [βλασφημείσθω] See on blasphemy, Mark 7:22. In 1 Corinthians 10:30, it is used of evil-speaking by members of the Church, which favors the reference of good to the strong. [source]
Romans 15:1The infirmities [τα αστενηματα] “The weaknesses” (cf. αστενων asthenōn in Romans 14:1,Romans 14:2), the scruples “of the not strong” See note on Acts 14:8 where it is used of the man weak in his feet (impotent). To bear (βασταζειν bastazein). As in Galatians 6:2, common in the figurative sense. Not to please ourselves Precisely Paul‘s picture of his own conduct in 1 Corinthians 10:33. [source]
1 Corinthians 10:15Wise [φρονίμοις] See on wisdom, Luke 1:17; see on wisely, Luke 16:8. The warning against the sacrificial feasts and the allusion in 1 Corinthians 10:3suggest the eucharistic feast. An act of worship is sacramental, as bringing the worshipper into communion with the unseen. Hence he who practices idolatry is in communion with demons (1 Corinthians 10:20), as he who truly partakes of the Eucharist is in communion with Christ. But the two things are incompatible (1 Corinthians 10:21). In citing the Eucharist he appeals to them as intelligent (wise) men, concerning a familiar practice. [source]
1 Corinthians 11:18Partly [μερος τι] Accusative of extent (to some part) like παντα panta in 1 Corinthians 10:33. He could have said εκ μερους ek merous as in 1 Corinthians 13:9. The rumours of strife were so constant (I keep on hearing, ακουω akouō). [source]
1 Corinthians 11:18When ye come together in the church [συνερχομενων ημων εν εκκλησιαι] Genitive absolute. Here εκκλησια ekklēsia has the literal meaning of assembly. Divisions (σχισματα schismata). Accusative of general reference with the infinitive υπαρχειν huparchein in indirect discourse. Old word for cleft, rent, from σχιζω schizō Example in papyri for splinter of wood. See note on 1 Corinthians 1:10. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord‘s Supper. Partly Accusative of extent (to some part) like παντα panta in 1 Corinthians 10:33. He could have said εκ μερους ek merous as in 1 Corinthians 13:9. The rumours of strife were so constant (I keep on hearing, ακουω akouō). [source]
1 Corinthians 13:5Seeketh not its own [ου ζητει τα εαυτης] Its own interests (1 Corinthians 10:24,1 Corinthians 10:33). Is not provoked (ου παροχυνεται ou paroxunetai). Old word. In N.T. only here and Acts 17:16 which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had παροχυσμος paroxusmos (paroxysm) in Antioch (Acts 15:39). See good sense of παροχυσμος paroxusmos in Hebrews 10:24. Taketh not account of evil Old verb from λογος logos to count up, to take account of as in a ledger or notebook, “the evil” (το κακον to kakon) done to love with a view to settling the account. [source]
1 Corinthians 7:35For your own profit [προς το υμων αυτων συμπορον] Old adjective, advantageous, with neuter article here as substantive, from verb συμπερω sumpherō In N.T. here only and 1 Corinthians 10:33. Note reflexive plural form υμων αυτων humōn autōn [source]
Philippians 1:10Without offense [ἀπρόσκοποι] See on Acts 24:16. It may be explained, not stumbling, or not causing others to stumble, as 1 Corinthians 10:32. Both senses may be included. If either is to be preferred it is the former, since the whole passage contemplates their inward state rather than their relations to men. [source]
Philippians 1:10Void of offence [απροσκοποι] Alpha privative προς pros and κοπτω koptō to cut, “not stumbled against” (not causing others to stumble) or if active “not stumbling against.” Passive sense probably, not active as in 1 Corinthians 10:32. Common in the papyri, though not in ancient Greek writers. [source]
Philippians 1:10Approve the things that are excellent [δοκιμαζειν τα διαπεροντα] Originally, “test the things that differ.” Cf. same idiom in Romans 2:28. The verb was used for assaying metals. Either sense suits this context, but the first step is to distinguish between good and evil and that is not always easy in our complex civilization. Sincere (ειλικρινεις eilikrineis). Old word of uncertain origin from κρινω krinō to judge, by ειλη heilē (sunlight) or to sift by rapid rolling (ειλος eilos). At any rate it means pure, unsullied. Void of offence Alpha privative προς pros and κοπτω koptō to cut, “not stumbled against” (not causing others to stumble) or if active “not stumbling against.” Passive sense probably, not active as in 1 Corinthians 10:32. Common in the papyri, though not in ancient Greek writers. [source]
1 Thessalonians 2:16To speak - that they might be saved [λαλῆσαι ἵνα σωθῶσιν] Not, to speak to the Gentiles in order that they might be saved, but to tell the Gentiles that they might be saved. Comp. 1 Corinthians 10:33. [source]
1 Timothy 1:13Blasphemer - persecutor - injurious [βλάσφημον - διώκτην - ὑβριστήν] Neither βλάσφημος nor διώκτης is used by Paul. Βλάσφημος in Acts 7:11; 2 Peter 2:11; διώκτης N.T.o ὑβριστής in Romans 1:30only; often in lxx. See on blasphemy Mark 7:22, and comp. 1 Corinthians 10:30. Ὑβριστής is one whose insolence and contempt of others break forth in wanton and outrageous acts. Paul was ὑβριστής when he persecuted the church. He was ὑβρισθείς shamefullyentreated at Philippi (1 Thessalonians 2:2). Christ prophesies that the Son of man shall be shamefully entreated ( ὑβρισθήσεται , Luke 18:32). Similar regretful references of Paul to his former career appear in Acts 22:4; Galatians 1:13,Galatians 1:23. Such a passage may have occurred in some Pauline letters to which this writer had access, or it may be an imitation. [source]
1 Timothy 2:4That all men should be saved [παντας αντρωπους σωτηναι] First aorist passive infinitive of σωζω sōzō with accusative of general reference. See note on 1 Corinthians 10:33; 2 Corinthians 5:18. To the knowledge (εις επιγνωσιν eis epignōsin). “The full knowledge” as in Colossians 1:6; Ephesians 4:13 (ten times in Paul). See note on 2 Timothy 3:7 for the whole phrase “full knowledge of the truth” (αλητεια alētheia 14 times in the Pastorals). Paul is anxious as in Colossians and Ephesians that the Gnostics may not lead the people astray. They need the full intellectual apprehension of Christianity. [source]
1 Timothy 3:5How to rule [προστηναι] Second aorist active infinitive of same verb προιστημι proistēmi and with οιδεν oiden means “know how to rule,” not “know that he rules.” How (πως pōs). Rhetorical question expecting negative answer. Shall he take care of Future middle of επιμελεομαι epimeleomai old compound Anarthrous as in 1 Timothy 3:15, elsewhere with article (1 Corinthians 10:32; 1 Corinthians 15:9; 2 Corinthians 1:1; Galatians 1:13). The local church described as belonging to God. No one in N.T. but Paul (Acts 20:28) so describes the church. This verse is a parenthesis in the characteristics of the bishop. [source]
2 Timothy 2:6Must be first partaker [δεῖ πρῶτον - μεταλαμβάνειν] Better, Must be the first to partake. His is the first right to the fruits of his labor in the gospel. The writer seems to have in his eye 1 Corinthians 9:7, where there is a similar association of military service and farming to illustrate the principle that they who proclaim the gospel should live of the gospel. Μεταλαμβάνειν to partake, oP, and only here in Pastorals. Paul uses μετέχειν . See 1 Corinthians 9:10,1 Corinthians 9:12; 1 Corinthians 10:17,1 Corinthians 10:21,1 Corinthians 10:30. [source]
Revelation 11:8In [επι] “Upon,” as in Revelation 11:6, with genitive Clearly Jerusalem in view of the closing clause (οπουεσταυρωτη hopou- ητις estaurōthē), though not here called “the holy city” as in Revelation 11:2, and though elsewhere in the Apocalypse Babylon (Rome) is so described (Revelation 14:8; Revelation 16:19; Revelation 17:5; Revelation 18:2,Revelation 18:10,Revelation 18:16,Revelation 18:18,Revelation 18:19,Revelation 18:21).Which Which very city, not “whichever.”Spiritually (πνευματικος pneumatikōs). This late adverb from πνευματικος pneumatikos (spiritual) occurs in the N.T. only twice, in 1 Corinthians 2:14 for the help of the Holy Spirit in interpreting God‘s message and here in a hidden or mystical (allegorical sense). For this use of οπου και ο κυριος αυτων εσταυρωτη pneumatikos see 1 Corinthians 10:3. Judah is called Sodom in Isaiah 1:9.; Ezekiel 16:46,Ezekiel 16:55. See also Matthew 10:15; Matthew 11:23. Egypt is not applied to Israel in the O.T., but is “an obvious symbol of oppression and slavery” (Swete).Where also their Lord was crucified First aorist passive indicative of stauroō to crucify, a reference to the fact of Christ‘s crucifixion in Jerusalem. This item is one of the sins of Jerusalem and the disciple is not greater than the Master (John 15:20). [source]
Revelation 11:8Which [πνευματικως] Which very city, not “whichever.”Spiritually (πνευματικος pneumatikōs). This late adverb from πνευματικος pneumatikos (spiritual) occurs in the N.T. only twice, in 1 Corinthians 2:14 for the help of the Holy Spirit in interpreting God‘s message and here in a hidden or mystical (allegorical sense). For this use of οπου και ο κυριος αυτων εσταυρωτη pneumatikos see 1 Corinthians 10:3. Judah is called Sodom in Isaiah 1:9.; Ezekiel 16:46,Ezekiel 16:55. See also Matthew 10:15; Matthew 11:23. Egypt is not applied to Israel in the O.T., but is “an obvious symbol of oppression and slavery” (Swete).Where also their Lord was crucified First aorist passive indicative of stauroō to crucify, a reference to the fact of Christ‘s crucifixion in Jerusalem. This item is one of the sins of Jerusalem and the disciple is not greater than the Master (John 15:20). [source]
Revelation 11:8Spiritually [πνευματικος] This late adverb from πνευματικος pneumatikos (spiritual) occurs in the N.T. only twice, in 1 Corinthians 2:14 for the help of the Holy Spirit in interpreting God‘s message and here in a hidden or mystical (allegorical sense). For this use of οπου και ο κυριος αυτων εσταυρωτη pneumatikos see 1 Corinthians 10:3. Judah is called Sodom in Isaiah 1:9.; Ezekiel 16:46,Ezekiel 16:55. See also Matthew 10:15; Matthew 11:23. Egypt is not applied to Israel in the O.T., but is “an obvious symbol of oppression and slavery” (Swete). [source]
What do the individual words in 1 Corinthians 10:3 mean?
Parse: Adjective, Accusative Neuter Singular
Root: πνευματικός
Sense: relating to the human spirit, or rational soul, as part of the man which is akin to God and serves as his instrument or organ.
Greek Commentary for 1 Corinthians 10:3
Westcott and Hort needlessly bracket to αυτο auto ρωμα Brōma is food, not just flesh. The reference is to the manna (Exodus 16:13.) which is termed “spiritual” by reason of its supernatural character. Jesus called himself the true bread from heaven (John 6:35) which the manna typified. [source]
The manna, called spiritual because coming from heaven. See Psalm 78:25; John 6:31; and on Revelation 11:8; Revelation 2:17. [source]
Reverse Greek Commentary Search for 1 Corinthians 10:3
Used now instead of Rabbi (25) though how much the people meant by it is not clear. Evermore give us this bread Second aorist active imperative second singular like δος dos in Matthew 6:11 (urgent petition). What kind of bread do they mean? The Jewish commentaries and Philo speak of the manna as typifying heavenly bread for the soul. Paul in 1 Corinthians 10:3 seems to refer to the manna as “spiritual food.” Like the woman at the well (John 4:15) they long “always” to have “this bread,” a perpetual supply. It is probably to this crowd as the water in John 4:15 was to the woman. [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]
Lit., without stumbling; unshaken. The word is used thus in a passive sense here, as in Philemon 1:10. In 1 Corinthians 10:32, it occurs in the active sense of giving offence to others, or causing them to stumble. [source]
“Do I also myself take exercise,” take pains, labour, strive. Old word in Homer to work as raw materials, to adorn by art, then to drill. Our word ascetic comes from this root, one who seeks to gain piety by rules and severe hardship. Paul claims to be equal to his accusers in efforts to please God. Void of offence (απροσκοπον aproskopon). This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, Vocabulary) use the word to mean “free from hurt or harm.” It is a privative and προσκοπτω proskoptō (to cut or stumble against). Page likes “void of offence” since that can be either active “not stumbling” as in Philemon 1:10 or passive “not stumbled against” as in 1 Corinthians 10:32 (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds “alway” (δια παντος dia pantos), a bold claim for a consistent aim in life. “Certainly his conscience acquitted him of having caused any offence to his countrymen” (Rackham). Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (Acts 23:1.). [source]
This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, Vocabulary) use the word to mean “free from hurt or harm.” It is a privative and προσκοπτω proskoptō (to cut or stumble against). Page likes “void of offence” since that can be either active “not stumbling” as in Philemon 1:10 or passive “not stumbled against” as in 1 Corinthians 10:32 (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds “alway” Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (Acts 23:1.). [source]
See on blasphemy, Mark 7:22. In 1 Corinthians 10:30, it is used of evil-speaking by members of the Church, which favors the reference of good to the strong. [source]
“The weaknesses” (cf. αστενων asthenōn in Romans 14:1, Romans 14:2), the scruples “of the not strong” See note on Acts 14:8 where it is used of the man weak in his feet (impotent). To bear (βασταζειν bastazein). As in Galatians 6:2, common in the figurative sense. Not to please ourselves Precisely Paul‘s picture of his own conduct in 1 Corinthians 10:33. [source]
Precisely Paul‘s picture of his own conduct in 1 Corinthians 10:33. [source]
Spirit-caused and spirit-given and like the Holy Spirit. See note on 1 Corinthians 10:3. [source]
See on wisdom, Luke 1:17; see on wisely, Luke 16:8. The warning against the sacrificial feasts and the allusion in 1 Corinthians 10:3suggest the eucharistic feast. An act of worship is sacramental, as bringing the worshipper into communion with the unseen. Hence he who practices idolatry is in communion with demons (1 Corinthians 10:20), as he who truly partakes of the Eucharist is in communion with Christ. But the two things are incompatible (1 Corinthians 10:21). In citing the Eucharist he appeals to them as intelligent (wise) men, concerning a familiar practice. [source]
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]
Accusative of extent (to some part) like παντα panta in 1 Corinthians 10:33. He could have said εκ μερους ek merous as in 1 Corinthians 13:9. The rumours of strife were so constant (I keep on hearing, ακουω akouō). [source]
Genitive absolute. Here εκκλησια ekklēsia has the literal meaning of assembly. Divisions (σχισματα schismata). Accusative of general reference with the infinitive υπαρχειν huparchein in indirect discourse. Old word for cleft, rent, from σχιζω schizō Example in papyri for splinter of wood. See note on 1 Corinthians 1:10. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord‘s Supper. Partly Accusative of extent (to some part) like παντα panta in 1 Corinthians 10:33. He could have said εκ μερους ek merous as in 1 Corinthians 13:9. The rumours of strife were so constant (I keep on hearing, ακουω akouō). [source]
See 1 Corinthians 6:12; 1 Corinthians 10:23, 1 Corinthians 10:33 for Paul‘s guiding principle in such matters. [source]
Its own interests (1 Corinthians 10:24, 1 Corinthians 10:33). Is not provoked (ου παροχυνεται ou paroxunetai). Old word. In N.T. only here and Acts 17:16 which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had παροχυσμος paroxusmos (paroxysm) in Antioch (Acts 15:39). See good sense of παροχυσμος paroxusmos in Hebrews 10:24. Taketh not account of evil Old verb from λογος logos to count up, to take account of as in a ledger or notebook, “the evil” (το κακον to kakon) done to love with a view to settling the account. [source]
Old adjective, advantageous, with neuter article here as substantive, from verb συμπερω sumpherō In N.T. here only and 1 Corinthians 10:33. Note reflexive plural form υμων αυτων humōn autōn [source]
See on Acts 24:16. It may be explained, not stumbling, or not causing others to stumble, as 1 Corinthians 10:32. Both senses may be included. If either is to be preferred it is the former, since the whole passage contemplates their inward state rather than their relations to men. [source]
Alpha privative προς pros and κοπτω koptō to cut, “not stumbled against” (not causing others to stumble) or if active “not stumbling against.” Passive sense probably, not active as in 1 Corinthians 10:32. Common in the papyri, though not in ancient Greek writers. [source]
Originally, “test the things that differ.” Cf. same idiom in Romans 2:28. The verb was used for assaying metals. Either sense suits this context, but the first step is to distinguish between good and evil and that is not always easy in our complex civilization. Sincere (ειλικρινεις eilikrineis). Old word of uncertain origin from κρινω krinō to judge, by ειλη heilē (sunlight) or to sift by rapid rolling (ειλος eilos). At any rate it means pure, unsullied. Void of offence Alpha privative προς pros and κοπτω koptō to cut, “not stumbled against” (not causing others to stumble) or if active “not stumbling against.” Passive sense probably, not active as in 1 Corinthians 10:32. Common in the papyri, though not in ancient Greek writers. [source]
Not, to speak to the Gentiles in order that they might be saved, but to tell the Gentiles that they might be saved. Comp. 1 Corinthians 10:33. [source]
Const. with the church, and comp. 2 Thessalonians 1:1. The phrase “the church in God” is peculiar to the Thessalonian Epistles. Elsewhere “of God” (1 Corinthians 10:32; 1 Corinthians 11:16, 1 Corinthians 11:22; 1 Corinthians 15:9, etc.); “of the saints” (1 Corinthians 14:33). Lightfoot suggests that the word ἐκκλησία can scarcely have been stamped with so definite a Christian meaning in the minds of these recent and early converts as to render the addition “in God the Father,” etc., superfluous. [source]
Or be evil spoken of. See on blasphemy, Mark 7:22, and be evil spoken of, Romans 14:16; 1 Corinthians 10:30. Paul uses the word, but not in the active voice as in the Pastorals. [source]
Lit. thrown away. N.T.oIn ecclesiastical writings, excommunicated. On the whole verse, comp. Acts href="/desk/?q=ac+10:15&sr=1">Acts 10:15; Romans 11:15; 1 Corinthians 10:25, 1 Corinthians 10:26, 1 Corinthians 10:30, 1 Corinthians 10:31. [source]
Neither βλάσφημος nor διώκτης is used by Paul. Βλάσφημος in Acts 7:11; 2 Peter 2:11; διώκτης N.T.o ὑβριστής in Romans 1:30only; often in lxx. See on blasphemy Mark 7:22, and comp. 1 Corinthians 10:30. Ὑβριστής is one whose insolence and contempt of others break forth in wanton and outrageous acts. Paul was ὑβριστής when he persecuted the church. He was ὑβρισθείς shamefullyentreated at Philippi (1 Thessalonians 2:2). Christ prophesies that the Son of man shall be shamefully entreated ( ὑβρισθήσεται , Luke 18:32). Similar regretful references of Paul to his former career appear in Acts 22:4; Galatians 1:13, Galatians 1:23. Such a passage may have occurred in some Pauline letters to which this writer had access, or it may be an imitation. [source]
First aorist passive infinitive of σωζω sōzō with accusative of general reference. See note on 1 Corinthians 10:33; 2 Corinthians 5:18. To the knowledge (εις επιγνωσιν eis epignōsin). “The full knowledge” as in Colossians 1:6; Ephesians 4:13 (ten times in Paul). See note on 2 Timothy 3:7 for the whole phrase “full knowledge of the truth” (αλητεια alētheia 14 times in the Pastorals). Paul is anxious as in Colossians and Ephesians that the Gnostics may not lead the people astray. They need the full intellectual apprehension of Christianity. [source]
Second aorist active infinitive of same verb προιστημι proistēmi and with οιδεν oiden means “know how to rule,” not “know that he rules.” How (πως pōs). Rhetorical question expecting negative answer. Shall he take care of Future middle of επιμελεομαι epimeleomai old compound Anarthrous as in 1 Timothy 3:15, elsewhere with article (1 Corinthians 10:32; 1 Corinthians 15:9; 2 Corinthians 1:1; Galatians 1:13). The local church described as belonging to God. No one in N.T. but Paul (Acts 20:28) so describes the church. This verse is a parenthesis in the characteristics of the bishop. [source]
Future middle of επιμελεομαι epimeleomai old compound Anarthrous as in 1 Timothy 3:15, elsewhere with article (1 Corinthians 10:32; 1 Corinthians 15:9; 2 Corinthians 1:1; Galatians 1:13). The local church described as belonging to God. No one in N.T. but Paul (Acts 20:28) so describes the church. This verse is a parenthesis in the characteristics of the bishop. [source]
Anarthrous as in 1 Timothy 3:15, elsewhere with article (1 Corinthians 10:32; 1 Corinthians 15:9; 2 Corinthians 1:1; Galatians 1:13). The local church described as belonging to God. No one in N.T. but Paul (Acts 20:28) so describes the church. This verse is a parenthesis in the characteristics of the bishop. [source]
“From the outside (of the church) ones.” Paul‘s care for the witness of outsiders is seen in 1 Thessalonians 4:12; 1 Corinthians 10:32; Colossians 4:5. There are, of course, two sides to this matter. [source]
Better, Must be the first to partake. His is the first right to the fruits of his labor in the gospel. The writer seems to have in his eye 1 Corinthians 9:7, where there is a similar association of military service and farming to illustrate the principle that they who proclaim the gospel should live of the gospel. Μεταλαμβάνειν to partake, oP, and only here in Pastorals. Paul uses μετέχειν . See 1 Corinthians 9:10, 1 Corinthians 9:12; 1 Corinthians 10:17, 1 Corinthians 10:21, 1 Corinthians 10:30. [source]
Comp. 1 Timothy 4:4, 1 Timothy 4:5; Acts 10:15; Mark 7:15, Mark 7:18, Mark 7:19; 1 Corinthians 10:26, 1 Corinthians 10:30; Romans 14:20. The aphorism is suggested by the commandments of men, Titus 1:14. [source]
Typically or allegorically. Compare 1 Corinthians 10:3, 1 Corinthians 10:4. [source]
“Upon,” as in Revelation 11:6, with genitive Clearly Jerusalem in view of the closing clause (οπουεσταυρωτη hopou- ητις estaurōthē), though not here called “the holy city” as in Revelation 11:2, and though elsewhere in the Apocalypse Babylon (Rome) is so described (Revelation 14:8; Revelation 16:19; Revelation 17:5; Revelation 18:2, Revelation 18:10, Revelation 18:16, Revelation 18:18, Revelation 18:19, Revelation 18:21).Which Which very city, not “whichever.”Spiritually (πνευματικος pneumatikōs). This late adverb from πνευματικος pneumatikos (spiritual) occurs in the N.T. only twice, in 1 Corinthians 2:14 for the help of the Holy Spirit in interpreting God‘s message and here in a hidden or mystical (allegorical sense). For this use of οπου και ο κυριος αυτων εσταυρωτη pneumatikos see 1 Corinthians 10:3. Judah is called Sodom in Isaiah 1:9.; Ezekiel 16:46, Ezekiel 16:55. See also Matthew 10:15; Matthew 11:23. Egypt is not applied to Israel in the O.T., but is “an obvious symbol of oppression and slavery” (Swete).Where also their Lord was crucified First aorist passive indicative of stauroō to crucify, a reference to the fact of Christ‘s crucifixion in Jerusalem. This item is one of the sins of Jerusalem and the disciple is not greater than the Master (John 15:20). [source]
Which very city, not “whichever.”Spiritually (πνευματικος pneumatikōs). This late adverb from πνευματικος pneumatikos (spiritual) occurs in the N.T. only twice, in 1 Corinthians 2:14 for the help of the Holy Spirit in interpreting God‘s message and here in a hidden or mystical (allegorical sense). For this use of οπου και ο κυριος αυτων εσταυρωτη pneumatikos see 1 Corinthians 10:3. Judah is called Sodom in Isaiah 1:9.; Ezekiel 16:46, Ezekiel 16:55. See also Matthew 10:15; Matthew 11:23. Egypt is not applied to Israel in the O.T., but is “an obvious symbol of oppression and slavery” (Swete).Where also their Lord was crucified First aorist passive indicative of stauroō to crucify, a reference to the fact of Christ‘s crucifixion in Jerusalem. This item is one of the sins of Jerusalem and the disciple is not greater than the Master (John 15:20). [source]
This late adverb from πνευματικος pneumatikos (spiritual) occurs in the N.T. only twice, in 1 Corinthians 2:14 for the help of the Holy Spirit in interpreting God‘s message and here in a hidden or mystical (allegorical sense). For this use of οπου και ο κυριος αυτων εσταυρωτη pneumatikos see 1 Corinthians 10:3. Judah is called Sodom in Isaiah 1:9.; Ezekiel 16:46, Ezekiel 16:55. See also Matthew 10:15; Matthew 11:23. Egypt is not applied to Israel in the O.T., but is “an obvious symbol of oppression and slavery” (Swete). [source]