KJV: Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.
YLT: and those things became types of us, for our not passionately desiring evil things, as also these did desire.
Darby: But these things happened as types of us, that we should not be lusters after evil things, as they also lusted.
ASV: Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.
Ταῦτα | These things |
Parse: Demonstrative Pronoun, Nominative Neuter Plural Root: οὗτος Sense: this. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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τύποι | types |
Parse: Noun, Nominative Masculine Plural Root: τυπικῶς Sense: the mark of a stroke or blow, print. |
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ἡμῶν | to us |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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ἐγενήθησαν | have become |
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: γίνομαι Sense: to become, i. |
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τὸ | - |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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εἶναι | to be |
Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ἡμᾶς | us |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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ἐπιθυμητὰς | desirers |
Parse: Noun, Accusative Masculine Plural Root: ἐπιθυμητής Sense: one who longs for, a craver, lover, one eager for. |
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κακῶν | of evil things |
Parse: Adjective, Genitive Neuter Plural Root: κακός Sense: of a bad nature. |
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κἀκεῖνοι | they also |
Parse: Demonstrative Pronoun, Nominative Masculine Plural Root: κἀκεῖνος Sense: and he, he also. |
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ἐπεθύμησαν | desired |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἐπιθυμέω Sense: to turn upon a thing. |
Greek Commentary for 1 Corinthians 10:6
More exactly, examples for us (objective genitive ημων hēmōn not subjective genitive, of us). The word τυποι tupoi (our types) comes from τυπτω tuptō to strike, and meant originally the mark of a blow as the print of the nails (John 20:25), then a figure formed by a blow like images of the gods (Acts 7:43), then an example to be imitated (1 Peter 5:3; 1 Timothy 4:12; 1 Thessalonians 1:7; 2 Thessalonians 3:9), or to be avoided as here, and finally a type in a doctrinal sense (Romans 5:14; Hebrews 9:24). [source]
Purpose expressed by εις eis with the articular infinitive το ειναι to einai and the accusative of general reference with επιτυμητας epithumētas (lusters) in the predicate. [source]
See on 1 Peter 5:3. The word may mean either an example, as 1 Timothy 4:12, or a type of a fact or of a spiritual truth. Hebrews 9:24; Romans 5:14. [source]
Lit., should not be desirers. Ἑπιθυμητής desirerlover, only here in the New Testament. Frequent in the classics. The sins of the Israelites are connected with those of the Corinthians. [source]
Reverse Greek Commentary Search for 1 Corinthians 10:6
See note on Acts 7:43; note on 1 Thessalonians 1:7; note on 2 Thessalonians 3:9; and note on 1 Corinthians 10:6 for this word. Adam is a type of Christ in holding a relation to those affected by the headship in each case, but the parallel is not precise as Paul shows. [source]
Adverb in sense of τυποι tupoi in 1 Corinthians 10:6. Only instance of the adverb except in ecclesiastical writers after this time, but adjective τυπικος tupikos occurs in a late papyrus. For our admonition (προς νουτεσιαν ημων pros nouthesian hēmōn). Objective genitive (ημων hēmōn) again. Νουτεσια Nouthesia is late word from νουτετεω noutheteō (see note on Acts 20:31; note on 1 Thessalonians 5:12 and note on 1 Thessalonians 5:14) for earlier νουτετησις nouthetēsis and νουτετια nouthetia The ends of the ages have come Cf. Hebrews 9:26 η συντελεια των αιωνων hē sunteleia tōn aiōnōn the consummation of the ages (also Matthew 13:40). The plural seems to point out how one stage succeeds another in the drama of human history. Κατηντηκεν Katēntēken is perfect active indicative of κατανταω katantaō late verb, to come down to (see note on Acts 16:1). Does Paul refer to the second coming of Christ as in 1 Corinthians 7:26 ? In a sense the ends of the ages like a curtain have come down to all of us. [source]
N.T.oLit. are allegorised. From ἄλλο another ἀγορεύειν tospeak. Hence, things which are so spoken as to give a different meaning from that which the words express. For parable, allegory, fable, and proverb, see on Matthew 13:3. An allegory is to be distinguished from a type. An O.T. type is a real prefiguration of a N.T. fact, as the Jewish tabernacle explained in John href="/desk/?q=joh+3:14&sr=1">John 3:14. Comp. Romans 5:14; 1 Corinthians 10:6, 1 Corinthians 10:11. An allegory exhibits figuratively the ideal character of a fact. The type allows no latitude of interpretation. The allegory lends itself to various interpretations. This passage bears traces of Paul's rabbinical training. At the time of Christ, Scripture was overlaid with that enormous mass of rabbinic interpretation which, beginning as a supplement to the written law, at last superseded and threw it into contempt. The plainest sayings of Scripture were resolved into another sense; and it was asserted by one of the Rabbis that he that renders a verse of Scripture as it appears, says what is not true. The celebrated Akiba assumed that the Pentateuch was a continuous enigma, and that a meaning was to be found in every monosyllable, and a mystical sense in every hook and flourish of the letters. The Talmud relates how Akiba was seen by Moses in a vision, drawing from every horn of every letter whole bushels of decisions. The oral laws, subsequently reduced to writing in the Talmud, completely overshadowed and superseded the Scriptures, so that Jesus was literally justified in saying: “Thus have ye make the commandment of God of none effect through your tradition.” Paul had been trained as a Rabbi in the school of Hillel, the founder of the rabbinical system, whose hermeneutic rules were the basis of the Talmud. As Jowett justly says: “Strange as it may at first appear that Paul's mode of interpreting the Old Testament Scriptures should not conform to our laws of logic or language, it would be far stranger if it had not conformed with the natural modes of thought and association in his own day.” His familiarity with this style of exposition gave him a real advantage in dealing with Jews. -DIVIDER- -DIVIDER- It is a much-mooted question whether, in this passage, Paul is employing an argument or an illustration. The former would seem to be the case. On its face, it seems improbable that, as Dr. Bruce puts it: “it is poetry rather than logic, meant not so much to convince the reason as to captivate the imagination.” Comp. the argument in Galatians 3:16, and see note. It appears plain that Paul believed that his interpretation actually lay hidden in the O.T. narrative, and that he adduced it as having argumentative force. Whether he regarded the correspondence as designed to extend to all the details of his exposition may be questioned; but he appears to have discerned in the O.T. narrative a genuine type, which he expanded into his allegory. For other illustrations of this mode of treatment, see Romans 2:24; Romans 9:33; 1 Corinthians 2:9; 1 Corinthians 9:9, 1 Corinthians 9:10; 1 Corinthians 10:1-4. [source]
Old verb from σκοπος skopos (Phlippians 3:14). “Keep your eyes on me as goal.” Mark and follow, not avoid as in Romans 16:17. An ensample (τυπον tupon). Originally the impression left by a stroke (John 20:25), then a pattern (mould) as here (cf. 1 Thessalonians 1:7; 1 Corinthians 10:6, 1 Corinthians 10:11; Romans 5:14; Romans 6:17). [source]
Originally the impression left by a stroke (John 20:25), then a pattern (mould) as here (cf. 1 Thessalonians 1:7; 1 Corinthians 10:6, 1 Corinthians 10:11; Romans 5:14; Romans 6:17). [source]
Ἔνδικος justonly here and Romans 3:8. olxx, quite frequent in Class., but mainly in poetry. The meaning is substantially the same as δίκαιος as it appears in the familiar phrase δίκαιός εἰμι with the infinitive: thus, δίκαιός εἰμι κολάζειν Iam right to punish, that is, I have a right, etc., right or justice being regarded as working within a definite circle. Μισθαποδοσία recompenseonly in Hebrews. Comp. Hebrews 10:35; Hebrews 11:26. olxx, oClass., where the word is, μισθοδοσία . From μισθός wagesand ἀποδιδόναι topay off or discharge. The reference is, primarily, to the punishments suffered by the Israelites in the wilderness. Comp. Hebrews 3:16; Hebrews 10:28; 1 Corinthians 10:5, 1 Corinthians 10:6. [source]