KJV: For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.
YLT: for he who is eating and drinking unworthily, judgment to himself he doth eat and drink -- not discerning the body of the Lord.
Darby: For the eater and drinker eats and drinks judgment to himself, not distinguishing the body.
ASV: For he that eateth and drinketh, eateth and drinketh judgment unto himself, if he discern not the body.
| ὁ | The [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐσθίων | eating |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἐσθίω Sense: to eat. |
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| πίνων | drinking |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: πίνω Sense: to drink. |
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| κρίμα | judgment |
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Parse: Noun, Accusative Neuter Singular Root: κρίμα Sense: a decree, judgments. |
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| ἑαυτῷ | on himself |
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Parse: Reflexive Pronoun, Dative Masculine 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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| ἐσθίει | eats |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἐσθίω Sense: to eat. |
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| πίνει | drinks |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: πίνω Sense: to drink. |
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| διακρίνων | discerning |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: διακρίνω Sense: to separate, make a distinction, discriminate, to prefer. |
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| σῶμα | body |
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Parse: Noun, Accusative Neuter Singular Root: σῶμα Sense: the body both of men or animals. |
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Greek Commentary for 1 Corinthians 11:29
So-called conditional use of the participle, “not judging the body.” Thus he eats and drinks judgment (κριμα krima) on himself. The verb διακρινω diȧkrinō is an old and common word, our dis-cri-minate, to distinguish. Eating the bread and drinking the wine as symbols of the Lord‘s body and blood in death probes one‘s heart to the very depths. [source]
Omit. [source]
See on Mark 16:16; see on John 9:39. This false and horrible rendering has destroyed the peace of more sincere and earnest souls than any other misread passage in the New Testament. It has kept hundreds from the Lord's table. Κρῖμα is a temporary judgment, and so is distinguished from κατάκριμα condemnationfrom which this temporary judgment is intended to save the participant. The distinction appears in 1 Corinthians 11:32(see note). The A.V. of the whole passage, 1 Corinthians 11:28-34, is marked by a confusion of the renderings of κρίνειν to judge and its compounds. [source]
Rev., if he discern not, bringing out the conditional force of the negative particle. The verb primarily means to separate, and hence to make a distinction, discriminate. Rev., in margin, discriminating. Such also is the primary meaning of discern (discernere to part or separate ), so that discerning implies a mental act of discriminating between different things. So Bacon: “Nothing more variable than voices, yet men can likewise discern these personally.” This sense has possibly become a little obscured in popular usage. From this the transition is easy and natural to the sense of doubting, disputing, judging, all of these involving the recognition of differences. The object of the discrimination here referred to, may, I think, be regarded as complex. After Paul's words (1 Corinthians 11:20, 1 Corinthians 11:22), about the degradation of the Lord's Supper, the discrimination between the Lord's body and common food may naturally be contemplated; but further, such discernment of the peculiar significance and sacredness of the Lord's body as shall make him shrink from profanation and shall stimulate him to penitence and faith. [source]
Omit Lord's and read the body. This adds force to discerning. [source]
Reverse Greek Commentary Search for 1 Corinthians 11:29
A most unfortunate rendering. The word is a judicial term, and, as Dr. Morison truthfully says, “determines, by itself, nothing at all concerning the nature, degree, or extent of the penalty to be endured.” See on the kindred noun, κρῖμα , judgment, rendered by A. V. damnation, 1 Corinthians 11:29. Rev., rightly, condemned. [source]
Judicial sentence. Compare 1 Corinthians 6:7; 1 Corinthians 11:29. See on 2 Peter 2:3. [source]
Lit., not standing the test. See on is tried, James 1:12; and see on trial, 1 Peter 1:7. There is a play upon the words. As they did not approve, God gave them up unto a mind disapproved. This form of play upon words of similar sound is perhaps the most frequent of Paul's rhetorical figures, often consisting in the change of preposition in a compound, or in the addition of a preposition to the simple verb. Thus περιτομή circumcision κατατομή concision Philemon 3:2, Philemon 3:3. “Our epistle known ( γινωσκομένη ) and read ( ἀναγινωσκομένη ).” Compare Romans 2:1; 1 Corinthians 11:29-31; Romans 12:3. The word reprobate is from re-probare, to reject on a second trial, hence, to condemn. [source]
See on 1 Corinthians 11:29. Referring to the gift of the discernment of spirits. See on 1 Corinthians 12:10. [source]
Examined and judged. The word implies inquiry rather than sentence. Each inspired speaker, in his heart-searching utterances, shall start questions which shall reveal the hearer to himself. See on discerned, 1 Corinthians 2:14. On the compounds of κρίνω , see on 1 Corinthians 11:29, 1 Corinthians 11:31, 1 Corinthians 11:32. [source]
Signifying the final condemnatory judgment; but in 1 Corinthians 11:29the simple κρῖμα temporaryjudgment, is made equivalent to this. See note. [source]
An illustration of the confusion in rendering referred to under 1 Corinthians 11:29. This is the same word as discerning in 1 Corinthians 11:29, but the A.V. recognizes no distinction between it, and judged ( ἐκρινόμεθα ) immediately following. Render, as Rev., if we discerned ourselves; i.e., examined and formed a right estimate. [source]
Defined by “not discerning the Lord's body,” 1 Corinthians 11:29. [source]
Old adverb, only here in N.T., not genuine in 1 Corinthians 11:29. Paul defines his meaning in 1 Corinthians 11:29. He does not say or imply that we ourselves must be “worthy” (αχιοι axioi) to partake of the Lord‘s Supper. No one would ever partake on those terms. Many pious souls have abstained from observing the ordinance through false exegesis here. [source]
Διακρισις Diakrisis is old word from διακρινω diakrinō (see note on 1 Corinthians 11:29) and in N.T. only here; Romans 14:1; Hebrews 5:14. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called “gifts” today) or merely strange though natural or even diabolical (1 Timothy 4:1; 1 John 4:1.). [source]
Late word from προπητης prophētēs and προπημι prophēmi to speak forth. Common in papyri. This gift Paul will praise most (chapter 1 Corinthians 14). Not always prediction, but a speaking forth of God‘s message under the guidance of the Holy Spirit. Discernings of spirits (διακρισεις πνευματων diakriseis pneumatōn). Διακρισις Diakrisis is old word from διακρινω diakrinō (see note on 1 Corinthians 11:29) and in N.T. only here; Romans 14:1; Hebrews 5:14. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called “gifts” today) or merely strange though natural or even diabolical (1 Timothy 4:1; 1 John 4:1.). Divers kinds of tongues No word for “divers” in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, γενη genē) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (1 Corinthians 14:4) and was intelligible to God (1 Corinthians 14:2, 1 Corinthians 14:28). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (1 Corinthians 14:13): It was not mere gibberish or jargon like the modern “tongues,” but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See notes on Acts 2:13-21; notes on Acts Acts 10:44-46; and note on Acts 19:6. The interpretation of tongues (ερμηνεια γλωσσων hermēneia glōssōn). Old word, here only and 1 Corinthians 14:26 in N.T., from ερμηνευω hermēneuō from ερμης Hermēs (the god of speech). Cf. on διερμηνευω diermēneuō in Luke 24:27; Acts 9:36. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it. [source]
The phrase only here. See on 1 Timothy 3:6. Damnation is an unfortunate rendering in the light of the present common understanding of the word, as it is also in 1 Corinthians 11:29. Better, judgment or condemnation, as Romans 3:8; Romans 13:2. The meaning is that they carry about with them in their new, married life a condemnation, a continuous reproach. Comp. 1 Timothy 4:2; Galatians 5:10. It should be said for the translators of 1611 that they used damnation in this sense of, judgment or condemnation, as is shown by the present participle having. In its earlier usage the word implied no allusion to a future punishment. Thus Chaucer“For wel thou woost (knowest) thyselven verrailyThat thou and I be dampned to prisoun.”Knight's T. 1175.Wiclif: “Nethir thou dredist God, that thou art in the same dampnacioun?” Luke 23:40. Laud.: “Pope Alexander III. condemned Peter Lombard of heresy, and he lay under that damnation for thirty and six years.” “A legacy by damnation” was one in which the testator imposed on his heir an obligation to give the legatee the thing bequeathed, and which afforded the legatee a personal claim against the heir. [source]
Κρίμα in N.T. usually means judgment. The word for condemnation is κατάκριμα. See especially Romans 5:16, where the two are sharply distinguished. Comp. Matthew 7:2; Acts 24:25; Romans 2:2; Romans 5:18; 1 Corinthians 6:7. However, κρίμα occasionally shades off into the meaning condemnation, as Romans 3:8; James 3:1. See on go to law, 1 Corinthians 6:7, and see on 1 Corinthians 11:29. Κρίμα is a Pauline word; but the phrase ἐμπιπτεῖν εἰς κρίμα tofall into judgment is found only here. [source]