KJV: And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.
YLT: and so the secrets of his heart become manifest, and so having fallen upon his face, he will bow before God, declaring that God really is among you.
Darby: the secrets of his heart are manifested; and thus, falling upon his face, he will do homage to God, reporting that God is indeed amongst you.
ASV: the secrets of his heart are made manifest; and so he will fall down on his face and worship God, declaring that God is among you indeed.
| κρυπτὰ | secrets |
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Parse: Adjective, Nominative Neuter Plural Root: κρυπτός Sense: hidden, concealed, secret. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| καρδίας | heart |
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Parse: Noun, Genitive Feminine Singular Root: καρδία Sense: the heart. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| φανερὰ | manifest |
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Parse: Adjective, Nominative Neuter Plural Root: φανερός Sense: apparent, manifest, evident, known. |
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| γίνεται | become |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| οὕτως | thus |
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Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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| πεσὼν | having fallen |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: πίπτω Sense: to descend from a higher place to a lower. |
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| ἐπὶ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| πρόσωπον | [his] face |
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Parse: Noun, Accusative Neuter Singular Root: πρόσωπον Sense: the face. |
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| προσκυνήσει | he will worship |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: προσκυνέω Sense: to kiss the hand to (towards) one, in token of reverence. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεῷ | God |
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Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἀπαγγέλλων | declaring |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἀγγέλλω Sense: to bring tidings (from a person or a thing), bring word, report. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| Ὄντως | certainly |
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Parse: Adverb Root: ὀλίγως Sense: truly, in reality, in point of fact, as opp. |
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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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| Θεὸς | 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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Greek Commentary for 1 Corinthians 14:25
Recitative οτι hoti and direct quotation from Isaiah 45:15 (Hebrew rather than the lxx). “Really (οντως ontōs Luke 24:34) God is in you.” [source]
Reverse Greek Commentary Search for 1 Corinthians 14:25
See on prophet, Luke 7:26. In the New Testament, as in the Old, the prominent idea is not prediction, but the inspired delivery of warning, exhortation, instruction, judging, and making manifest the secrets of the heart. See 1 Corinthians 14:3, 1 Corinthians 14:24, 1 Corinthians 14:25. The New-Testament prophets are distinguished from teachers, by speaking under direct divine inspiration. [source]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER- -DIVIDER- It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER- -DIVIDER- Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER- 1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER- -DIVIDER- 2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER- -DIVIDER- 3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Corinthians 3:2-3. -DIVIDER- -DIVIDER- 4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER- -DIVIDER- It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER- -DIVIDER- It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER- -DIVIDER- [source]
I. Passages Relating to the Gift of Tongues. Mark 16:17; Acts href="/desk/?q=ac+10:46&sr=1">Acts 10:46; Acts 19:6; 1 Corinthians 12:10, 1 Corinthians 12:28; 1 Corinthians 13:1; 14. Possibly Ephesians 5:18; 1 Peter 4:11. II. Terms Employed. New tongues (Mark 16:17): other or different tongues ( ἕτεραι , Acts 2:4): kinds ( γένη ) of tongues (1 Corinthians 12:10): simply tongues or tongue ( γλῶσσαι γλῶσσα , Acts href="/desk/?q=ac+2:4&sr=1">Acts 2:4; Acts 10:46; 1 Corinthians 14:1-6,4; 1 Corinthians 14:2, 1 Corinthians 14:4, 1 Corinthians 14:13, 1 Corinthians 14:14, 1 Corinthians 14:19, 1 Corinthians 14:27): to pray in a tongue ( προσεύχεσθαι γλώσσῃ , 1 Corinthians 14:14, 1 Corinthians 14:15), equivalent to praying in the spirit as distinguished from praying with the understanding: tongues of men and angels (1 Corinthians 13:1). -DIVIDER- -DIVIDER- III. Recorded Facts in the New Testament. (1.) The first recorded bestowment of the gift was at Pentecost (Acts href="/desk/?q=ac+10:44-46&sr=1">Acts 10:44-46. (3.) Certain disciples at Ephesus, who received the Holy Spirit in the laying on of Paul's hands, spake with tongues and prophesied, Acts 19:6. -DIVIDER- -DIVIDER- IV. Meaning of the Term “Tongue.” The various explanations are: the tongue alone, inarticulately: rare, provincial, poetic, or archaic words: language or dialect. The last is the correct definition. It does not necessarily mean any of the known languages of men, but may mean the speaker's own tongue, shaped in a peculiar manner by the Spirit's influence; or an entirely new spiritual language. -DIVIDER- -DIVIDER- V. Nature of the Gift in the Corinthian Church. (1.) The gift itself was identical with that at Pentecost, at Caesarea, and at Ephesus, but differed in its manifestations, in that it required an interpreter. 1 Corinthians 12:10, 1 Corinthians 12:30; 1 Corinthians 14:5, 1 Corinthians 14:13, 1 Corinthians 14:26, 1 Corinthians 14:27. (2.) It was closely connected with prophesying: 1714035461_46 1 Corinthians 14:22, 1 Corinthians 14:25; Acts 2:16-18; Acts 19:6. Compare 1 Thessalonians 5:19, 1 Thessalonians 5:20. It was distinguished from prophesying as an inferior gift, 1 Corinthians 14:4, 1 Corinthians 14:5; and as consisting in expressions of praise or devotion rather than of exhortation, warning, or prediction, 1 Corinthians 14:14-16. (3.) It was an ecstatic utterance, unintelligible to the hearers, and requiring interpretation, or a corresponding ecstatic condition on the part of the hearer in order to understand it. It was not for the edification of the hearer but of the speaker, and even the speaker did not always understand it, 1 Corinthians 14:2, 1 Corinthians 14:19. It therefore impressed unchristian bystanders as a barbarous utterance, the effect of madness or drunkenness, Acts 2:13, Acts 2:15; 1 Corinthians 14:11, 1 Corinthians 14:23. Hence it is distinguished from the utterance of the understanding, 1 Corinthians 14:4, 1 Corinthians 14:14-16, 1 Corinthians 14:19, 1 Corinthians 14:27. -DIVIDER- -DIVIDER- VI. Paul's Estimate of the Gift. He himself was a master of the gift (1 Corinthians 14:18), but he assigned it an inferior position (1 Corinthians 14:4, 1 Corinthians 14:5), and distinctly gave prophesying and speaking with the understanding the preference (1 Corinthians 14:2, 1 Corinthians 14:3, 1 Corinthians 14:5, 1 Corinthians 14:19, 1 Corinthians 14:22). -DIVIDER- -DIVIDER- VII. Results and Permanence. Being recognized distinctly as a gift of the Spirit, it must be inferred that it contributed in some way to the edification of the Church; but it led to occasional disorderly outbreaks (1 Corinthians 14:9, 1 Corinthians 14:11, 1 Corinthians 14:17, 1 Corinthians 14:20-23, 1 Corinthians 14:26-28, 1 Corinthians 14:33, 1 Corinthians 14:40). As a fact it soon passed away from the Church. It is not mentioned in the Catholic or Pastoral Epistles. A few allusions to it occur in the writings of the fathers of the second century. Ecstatic conditions and manifestations marked the Montanists at the close of the second century, and an account of such a case, in which a woman was the subject, is given by Tertullian. Similar phenomena have emerged at intervals in various sects, at times of great religious excitement, as among the Camisards in France, the early Quakers and Methodists, and especially the Irvingites. -DIVIDER- -DIVIDER- [source]
In N.T. ἀποκαλύπτειν toreveal is habitually used with the simple dative of the subject of the revelation, as Luke 10:21. Once with εἰς unto Romans 8:18: with ἐν inof the sphere in which the revelation takes place, only here, unless Romans 1:17be so explained; but there ἐν is probably instrumental. Render ἐν here by the simple in: in my spirit, according to the familiar N.T. idea of God revealing himself, living and working in man's inner personality. See, for instance, Romans 1:19; Romans 5:5; Romans 8:10, Romans 8:11; 1 Corinthians 3:16; 1 Corinthians 14:25; 2 Corinthians 4:6; 1 John 2:5, 1 John 2:14, etc. Lightfoot explains, to reveal his Son by or through me to others. But apart from the doubtful use of ἐν , this introduces prematurely the thought of Paul's influence in his subsequent ministry. He is speaking of the initial stages of his experience. [source]
Comp. 1 Timothy 5:5, 1 Timothy 5:16. Ὄντως verilytruly, twice in Paul, 1 Corinthians 14:25; Galatians 3:21. See on 2 Peter 2:18. Wherever ὄντως is used by Paul or by any other N.T. writer, it is used purely as an adverb (see Luke 23:47; Luke 24:34): but in all the four instances in the Pastorals, it is preceded by the article and converted into an adjective. The meaning is, who are absolutely bereaved, without children or relations (comp. 1 Timothy 5:4), and have been but once married. There is probably also an implied contrast with those described in 1 Timothy 5:6, 1 Timothy 5:11-13. [source]
For οντως ontōs (actually, really), see Luke 23:47; 1 Corinthians 14:25; and 1 Timothy 5:5. For widows (χηρα chēra) see note on Mark 12:40; note on Mark 12:42; note on Acts 6:1; and note on 1 Corinthians 7:8. Parry notes that in 1 Timothy 5:3-8 Paul discusses widows who are in distress and 1 Timothy 5:9 those who are in the employment of the local church for certain work. Evidently, as in Acts 6:1-6, so here in Ephesus there had arisen some trouble over the widows in the church. Both for individual cases of need and as a class Timothy is to show proper respect (τιμα timā keep on honouring) the widows. [source]
Προσκυνεῖν toworship mostly in the Gospels, Acts, and Apocrypha. In Paul only 1 Corinthians 14:25. Very often in lxx. Originally, to kiss the hand to: thence, to do homage to. Not necessarily of an act of religious reverence (see Matthew 9:18; Matthew 20:20), but often in N.T. in that sense. Usually translated worship, whether a religious sense is intended or not: see on Acts 10:25. The quotation is not found in the Hebrew of the O.T., but is cited literally from lxx, Deuteronomy 32:43. It appears substantially in Psalm 96:7. For the writer of Hebrews the lxx was Scripture, and is quoted throughout without regard to its correspondence with the Hebrew. [source]
Rather, as Rev., convinced. The word, which is variously rendered in A. V. tell a fault, reprove, rebuke, convince, while it carries the idea of rebuke, implies also a rebuke which produces a conviction of the error or sin. See on John 8:46. Compare John 3:20; John 8:9; 1 Corinthians 14:24, 1 Corinthians 14:25. [source]