KJV: And again, The Lord knoweth the thoughts of the wise, that they are vain.
YLT: and again, 'The Lord doth know the reasonings of the wise, that they are vain.'
Darby: And again, The Lord knows the reasonings of the wise that they are vain.
ASV: and again, The Lord knoweth the reasonings of the wise that they are vain.
πάλιν | again |
Parse: Adverb Root: πάλιν Sense: anew, again. |
|
Κύριος | [The] Lord |
Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
|
γινώσκει | knows |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
|
διαλογισμοὺς | thoughts |
Parse: Noun, Accusative Masculine Plural Root: διαλογισμός Sense: the thinking of a man deliberating with himself. |
|
τῶν | of the |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
σοφῶν | wise |
Parse: Adjective, Genitive Masculine Plural Root: σοφός Sense: wise. |
|
ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
|
εἰσὶν | they are |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
|
μάταιοι | futile |
Parse: Adjective, Nominative Masculine Plural Root: μάταιος Sense: devoid of force, truth, success, result. |
Greek Commentary for 1 Corinthians 3:20
Another confirmatory passage from Psalm 94:11. [source]
More than cogitationes (Vulgate), sometimes disputations (Philemon 2:14). Paul changes “men” of lxx to wise Useless, foolish, from ματη matē a futile attempt. [source]
Useless, foolish, from ματη matē a futile attempt. [source]
Reverse Greek Commentary Search for 1 Corinthians 3:20
Final clause with ινα hina and the second aorist active subjunctive of μαντανω manthanō to learn. As an object lesson in our cases It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. So Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. Not to go beyond the things which are written (το Μη υπερ α γεγραπται to Mē huper ha gegraptai). It is difficult to reproduce the Greek idiom in English. The article το to is in the accusative case as the object of the verb ματητε mathēte (learn) and points at the words “Μη υπερ α γεγραπται Mē huper ha gegraptai apparently a proverb or rule, and elliptical in form with no principal verb expressed with μη mē whether “think” (Auth.) or “go” (Revised). There was a constant tendency to smooth out Paul‘s ellipses as in 2 Thessalonians 2:3; 1 Corinthians 1:26, 1 Corinthians 1:31. Lightfoot thinks that Paul may have in mind O.T. passages quoted in 1 Corinthians 1:19, 1 Corinthians 1:31; 1 Corinthians 3:19, 1 Corinthians 3:20. That ye be not puffed up Sub-final use of ινα hina (second use in this sentence) with notion of result. It is not certain whether πυσιουστε phusiousthe (late verb form like πυσιαω πυσαω phusiaōινα phusaō to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with ζηλουτε hina like ινα γινωσκομεν zēloute in Galatians 4:17 (cf. Πυσιοω hina ginōskomen in 1 John 5:20) or the present subjunctive by irregular contraction (Robertson, Grammar, pp. 203, 342f.), probably the present indicative. πυσις Phusioō is from πυσαω phusis (nature) and so meant to make natural, but it is used by Paul just like πυσιαω phusaō or πυσα phusiaō (from εις υπερ του ενος κατα του ετερου phusa a pair of bellows), a vivid picture of self-conceit. One for the one against the other (υπερ heis huper tou henos kata tou heterou). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are “for” (κατα huper) the one and “against” (του ετερου kata down on, the genitive case) the other (ετεροδοχ tou heterou not merely another or a second, but the different sort, heterodox). [source]
It is difficult to reproduce the Greek idiom in English. The article το to is in the accusative case as the object of the verb ματητε mathēte (learn) and points at the words “Μη υπερ α γεγραπται Mē huper ha gegraptai apparently a proverb or rule, and elliptical in form with no principal verb expressed with μη mē whether “think” (Auth.) or “go” (Revised). There was a constant tendency to smooth out Paul‘s ellipses as in 2 Thessalonians 2:3; 1 Corinthians 1:26, 1 Corinthians 1:31. Lightfoot thinks that Paul may have in mind O.T. passages quoted in 1 Corinthians 1:19, 1 Corinthians 1:31; 1 Corinthians 3:19, 1 Corinthians 3:20. [source]
Perfect periphrastic passive indicative of συστελλω sustellō old verb to place together, to draw together. Only twice in the N.T., here and Acts 5:6 which see. Found in the papyri for curtailing expenses. Calvin takes it for the shortness of human life, but apparently Paul pictures the foreshortening of time (opportunity) because of the possible nearness of and hope for the second coming. But in Philippians Paul faces death as his fate (Philemon 1:21-26), though still looking for the coming of Christ (1 Corinthians 3:20). That henceforth (το λοιπον ινα to loipon hina). Proleptic position of το λοιπον to loipon before ινα hina and in the accusative of general reference and ινα hina has the notion of result rather than purpose (Robertson, Grammar, p. 997). As though they had none This use of ως hōs with the participle for an assumed condition is regular and μη mē in the Koiné{[28928]}š is the normal negative of the participle. So the idiom runs on through 1 Corinthians 7:31. [source]
A second scriptural quotation would seem to be indicated, but there is no corresponding passage in the O.T. The words are found Luke 10:7, and, with a slight variation, Matthew 10:10. Some hold that the writer adds to the O.T. citation a popular proverb, and that Christ himself used the words in this way. But while different passages of Scripture are often connected in citation by καὶ , it is not according, to N.T. usage thus to connect Scripture and proverb. Moreover, in such series of citations it is customary to use καὶ πάλιν and again, or πάλιν simply. See Matthew 4:7; Matthew 5:33; John 12:39; Romans 15:9-12; 1 Corinthians 3:20; Hebrews 1:5; Hebrews 2:13. According to others, the writer here cites an utterance of Christ from oral tradition, coordinately with the O.T. citation, as Scripture. Paul, in 1 Thessalonians 4:15; 1 Corinthians 7:10, appeals to a word of the Lord; and in Acts 10:35he is represented as quoting “it is more blessed to give than to receive” as the words of Jesus. In 1Corinthians href="/desk/?q=1co+9:14&sr=1">1 Corinthians 9:14) “even so hath the Lord ordained that they which preach the gospel should live of the gospel,” which resembles the combination here. This last is the more probable explanation. [source]
Only here in Pastorals. Twice in Paul, 1 Corinthians 3:20, cit.; 1 Corinthians 15:17(note). Very frequent in lxx. The sense is aimless or resultless, as μάταιος εὐχή aprayer which cannot obtain fulfilment. The questions, genealogies, etc., lead to no attainment or advancement in godliness. Comp. ματαιολογία jangling 1 Timothy 1:6; ματαιολόγοι vaintalkers, 1 Timothy 1:10; ματαιότης vanity Romans 8:20; Ephesians 4:17; ἐματαιώθησαν weremade vain, Romans 1:21; μάτην invain, Matthew 15:9. [source]