KJV: And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.
YLT: and when the all things may be subjected to him, then the Son also himself shall be subject to Him, who did subject to him the all things, that God may be the all in all.
Darby: But when all things shall have been brought into subjection to him, then the Son also himself shall be placed in subjection to him who put all things in subjection to him, that God may be all in all.)
ASV: And when all things have been subjected unto him, then shall the Son also himself be subjected to him that did subject all things unto him, that God may be all in all.
δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ὑποταγῇ | shall have been put in subjection |
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: ὑποτάσσω Sense: to arrange under, to subordinate. |
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αὐτῷ | to Him |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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τὰ | - |
Parse: Article, Nominative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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πάντα | all things |
Parse: Adjective, Nominative Neuter Plural Root: πᾶς Sense: individually. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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αὐτὸς | Himself |
Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Υἱὸς | Son |
Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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ὑποταγήσεται | will be put in subjection |
Parse: Verb, Future Indicative Passive, 3rd Person Singular Root: ὑποτάσσω Sense: to arrange under, to subordinate. |
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τῷ | to the [One] |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ὑποτάξαντι | having put in subjection |
Parse: Verb, Aorist Participle Active, Dative Masculine Singular Root: ὑποτάσσω Sense: to arrange under, to subordinate. |
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τὰ | - |
Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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πάντα | all things |
Parse: Adjective, Accusative Neuter Plural Root: πᾶς Sense: individually. |
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ἵνα | so that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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ᾖ | may be |
Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεὸς | God |
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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[τὰ] | - |
Parse: Article, Nominative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
Greek Commentary for 1 Corinthians 15:28
Second aorist passive subjunctive of υποτασσω hupotassō not perfect. Merely, “when the all things are subjected unto him.” The aorist subjunctive has given translators a deal of needless trouble in this passage. It is prophecy, of course. [source]
The final goal of all God‘s redemptive plans as Paul has so well said in Romans 11:36. Precisely this language Paul will use of Christ (Colossians 3:11). [source]
Reverse Greek Commentary Search for 1 Corinthians 15:28
Of, proceeding from as the source: through, by means of, as maintainer, preserver, ruler: to or unto, He is the point to which all tends. All men and things are for His glory (1 Corinthians 15:28). Alford styles this doxology “the sublimest apostrophe existing even in the pages of inspiration itself.rdblquote [source]
Explanatory of the preceding phrase; showing in what the dispensation consists. For the word, see on Romans 13:9. It means to bring back to and gather round the main point ( κεφαλαίον ), not the head ( κεφαλή ); so that, in itself, it does not indicate Christ (the Read) as the central point of regathering, though He is so in fact. That is expressed by the following in Christ. The compounded preposition ἀνά signifies again, pointing back to a previous condition where no separation existed. All things. All created beings and things; not limited to intelligent beings. Compare Romans 8:21; 1 Corinthians 15:28. The connection of the whole is as follows: God made known the mystery of His will, the plan of redemption, according to His own good pleasure, in order to bring to pass an economy peculiar to that point of time when the ages of the christian dispensation should be fulfilled - an economy which should be characterized by the regathering of all things round one point, Christ. -DIVIDER- -DIVIDER- God contemplates a regathering, a restoration to that former condition when all things were in perfect unity, and normally combined to serve God's ends. This unity was broken by the introduction of sin. Man's fall involved the unintelligent creation (Romans 8:20). The mystery of God's will includes the restoration of this unity in and through Christ; one kingdom on earth and in heaven - a new heaven and a new earth in which shall dwell righteousness, and “the creation shall be delivered from the bondage of corruption into the liberty of the glory of the children of God.”-DIVIDER- [source]
Rev., better, through Him and unto Him. See on Romans 11:36. Compare in Him at the beginning of the verse. There Christ was represented as the conditional cause of all things. All things came to pass within the sphere of His personality and as dependent upon it. Here He appears as the mediating cause; through Him, as 1 Corinthians 8:6. Unto Him. All things, as they had their beginning in Him, tend to Him as their consummation, to depend on and serve Him. Compare Revelation 22:13; and Hebrews 2:10; “for whose sake ( δι ' ὃν ) and through whose agency ( δι ' οὗ ) are all things” Rev., “for whom and through whom.” See also Ephesians 1:10, Ephesians 1:23; Ephesians 4:10; Philemon 2:9-11; 1 Corinthians 15:28. The false teachers maintained that the universe proceeded from God indirectly, through a succession of emanations. Christ, at best, was only one of these. As such, the universe could not find its consummation in Him. [source]
Paul now gives the reason It is the constative aorist passive indicative εκτιστη ektisthē (from κτιζω ktizō old verb, to found, to create (Romans 1:25). This central activity of Christ in the work of creation is presented also in John 1:3; Hebrews 1:2 and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through “the Son of his love.” All earthly dignities are included. Have been created (εκτισται ektistai). Perfect passive indicative of κτιζω ktizō “stand created,” “remain created.” The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe. Through him As the intermediate and sustaining agent. He had already used εν αυτωι en autōi (in him) as the sphere of activity. And unto him (και εις αυτον kai eis auton). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον en autōiclass="normal greek">δι ον di' autouclass="normal greek">δι ου eis auton used of Christ. See note on Hebrews 2:10 for τα παντα di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα di' hou (by means of whom) applied to God concerning the universe (εχ ta panta). In Romans 11:35 we find εν ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια ex in this connection of Christ, but only εις en εχ dia and δια eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
As the intermediate and sustaining agent. He had already used εν αυτωι en autōi (in him) as the sphere of activity. And unto him (και εις αυτον kai eis auton). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον en autōiclass="normal greek">δι ον di' autouclass="normal greek">δι ου eis auton used of Christ. See note on Hebrews 2:10 for τα παντα di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα di' hou (by means of whom) applied to God concerning the universe (εχ ta panta). In Romans 11:35 we find εν ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια ex in this connection of Christ, but only εις en εχ dia and δια eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον en autōiclass="normal greek">δι ον di' autouclass="normal greek">δι ου eis auton used of Christ. See note on Hebrews 2:10 for τα παντα di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα di' hou (by means of whom) applied to God concerning the universe In Romans 11:35 we find εν ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια ex in this connection of Christ, but only εις en εχ dia and δια eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
Christ. See 1 Corinthians 15:28. [source]