The Meaning of 1 Corinthians 3:22 Explained

1 Corinthians 3:22

KJV: Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;

YLT: whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things about to be -- all are yours,

Darby: Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things coming, all are yours;

ASV: whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;

KJV Reverse Interlinear

Whether  Paul,  or  Apollos,  or  Cephas,  or  the world,  or  life,  or  death,  or  things present,  or  things to come;  all  are  yours; 

What does 1 Corinthians 3:22 Mean?

Study Notes

world
kosmos = earth. Romans 8:19-21 .

Verse Meaning

All of God"s servants were God"s gifts to them. The world (Gr. kosmos, universe) belongs to the Christian in the sense that we will inherit it and reign over it with Christ one day. Life and all it holds contains much blessing for us. Even death is a good gift because it will usher us into the presence of our Savior. This list is similar to the one in Romans 8:38-39 and, as there, is a way of saying "everything." The figure of speech is a merism. In a merism objects that are poles apart are intended to encompass everything between them.
"The five things . . . represent the fundamental tyrannies of human life, the things that enslave us, the things that hold us in bondage." [1]

Context Summary

1 Corinthians 3:10-23 - Build On The Sure Foundation
We are called upon to contribute our share to the building of saved souls which is rising through the ages, to be an habitation of God through the Spirit, Ephesians 2:21-22. But in addition, we must not neglect the building of our own character on the one foundation, which is Jesus Christ. God has placed Him to be the foundation of every structure which shall stand firm in all the tests of fire through which we are destined to pass. We must needs go on building day by day. Whatever we do or say is another stone or brick. It is for us to choose which heap of material we take it from; whether from that of the wood, hay, or stubble, or from that of the gold, silver, or precious stones.
All things serve the man or woman who serves Christ. The lowliest life may be a link in a chain of golden ministry which binds earth and heaven. Our Lord was constantly described in the Old Testament as the Servant of God. He said that He had come down to earth to do His Father's will. "I am among you as he that serveth." When we serve Him as He serves the great purposes of God, then everything begins to minister to us. The extremes of existence, of creation, and of duration, all serve us. [source]

Chapter Summary: 1 Corinthians 3

1  Milk is fit for children
3  Strife and division, arguments of a fleshly mind
7  He who plants and He who waters are nothing
9  The ministers are God's fellow workmen
11  Christ the only foundation
16  You are the temples of God, which must be kept holy
19  The wisdom of this world is foolishness with God

Greek Commentary for 1 Corinthians 3:22

Yours [υμων]
Predicate genitive, belong to you. All the words in this 1 Corinthians 3:22 and 1 Corinthians 3:23 are anarthrous, though not indefinite, but definite. The English reproduces them all properly without the definite article except κοσμος — kosmos (the world), and even here just world will answer. Proper names do not need the article to be definite nor do words for single objects like world, life, death. Things present The wealth of the Christian includes all things, all leaders, past, present, future, Christ, and God. There is no room for partisan wrangling here. [source]
Things present [ἐνεστῶτα]
See on Romans 8:38. [source]

Reverse Greek Commentary Search for 1 Corinthians 3:22

John 1:42 A stone [Πέτρος]
See on Matthew 16:18. A detached mass of rock. Cephas is the Aramaic name, occurring 1 Corinthians 1:12; 1 Corinthians 3:22; 1 Corinthians 9:5; 1 Corinthians 15:5; Galatians 2:9. [source]
1 Corinthians 3:22 Yours [υμων]
Predicate genitive, belong to you. All the words in this 1 Corinthians 3:22 and 1 Corinthians 3:23 are anarthrous, though not indefinite, but definite. The English reproduces them all properly without the definite article except κοσμος — kosmos (the world), and even here just world will answer. Proper names do not need the article to be definite nor do words for single objects like world, life, death. Things present The wealth of the Christian includes all things, all leaders, past, present, future, Christ, and God. There is no room for partisan wrangling here. [source]
2 Corinthians 6:10 Yet making many rich [πολλους δε πλουτιζοντες]
Old word from πλουτος — ploutos (wealth), to enrich. Spiritual riches Paul has in mind as in 1 Corinthians 1:5 (cf. Matthew 5:37). As having nothing and yet possessing all things (ως μηδεν εχοντες και παντα κατεχοντες — hōs mēden echontes kai panta katechontes). Contrast between μηδεν — mēden (nothing) and παντα — panta (all things, cf. 1 Corinthians 3:22) and εχω — echō (to have) and κατεχω — katechō (to hold down, to hold fast). Play on words (simple and compound) as in 2 Corinthians 3:2; 2 Corinthians 4:8. Climax of Paul‘s panegyric on the Christian ministry. He now resumes the thread of the story broken off in 2 Corinthians 2:14. [source]
2 Corinthians 6:10 As having nothing and yet possessing all things [ως μηδεν εχοντες και παντα κατεχοντες]
Contrast between μηδεν — mēden (nothing) and παντα — panta (all things, cf. 1 Corinthians 3:22) and εχω — echō (to have) and κατεχω — katechō (to hold down, to hold fast). Play on words (simple and compound) as in 2 Corinthians 3:2; 2 Corinthians 4:8. Climax of Paul‘s panegyric on the Christian ministry. He now resumes the thread of the story broken off in 2 Corinthians 2:14. [source]
Galatians 1:4 Out of this present evil world [ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ]
Lit. out of the world, the present (world which is ) evil. For αἰών ageor period, see John 1:9, and additional note on 2 Thessalonians 1:9. Here it has an ethical sense, the course and current of this world's affairs as corrupted by sin. Comp. 2 Corinthians 4:4. Ἑνεστῶτος , present, as contrasted with the world to come. Elsewhere we have ὁ νῦν αἰών thenow world (1 Timothy 6:17); ὁ αἰὼν τοῦκοσμοῦ theperiod of this world (Ephesians 2:2); ὁ αἰὼν οὗτος thisworld or age (Romans 7:2). Ἑνεστῶτος , not impending, as some expositors, - the period of wickedness and suffering preceding the parousia (2 Thessalonians 2:3), which would imply a limitation of Christ's atoning work to that period. Comp. 2 Thessalonians 2:2; 2 Timothy 3:1; 1 Corinthians 7:26. The sense of present as related to future is clear in Romans 8:38; 1 Corinthians 3:22; Hebrews 9:9. For the evil character of the present world as conceived by Paul, see Romans 12:2; 1 Corinthians 2:6; 2 Corinthians 4:4; Ephesians 2:2. [source]
Galatians 1:4 Out of this present evil world [εκ του αιωνος του ενεστωτος πονηρου]
Literally, “out of the age the existing one being evil.” The predicate position of πονηρου — ponērou calls emphatic attention to it. Each word here is of interest and has been already discussed. See Matthew 13:22 for aiōn Matthew 6:23 for ponēros αιων — Enestōtos is genitive masculine singular of πονηρος — enestōs second perfect (intransitive) participle of Ενεστωτος — enistēmi for which see 2 Thessalonians 2:12; 1 Corinthians 3:22; 1 Corinthians 7:26. It is present as related to future (Romans 8:38; Hebrews 9:9). [source]
Galatians 1:4 Deliver [εχεληται]
Second aorist middle subjunctive (final clause with οπως — hopōs) of εχαιρεω — exaireō old verb to pluck out, to rescue (Acts 23:27). “Strikes the keynote of the epistle. The gospel is a rescue, an emancipation from a state of bondage” (Lightfoot). Out of this present evil world (εκ του αιωνος του ενεστωτος πονηρου — ek tou aiōnos tou enestōtos ponērou). Literally, “out of the age the existing one being evil.” The predicate position of πονηρου — ponērou calls emphatic attention to it. Each word here is of interest and has been already discussed. See Matthew 13:22 for aiōn Matthew 6:23 for ponēros αιων — Enestōtos is genitive masculine singular of πονηρος — enestōs second perfect (intransitive) participle of Ενεστωτος — enistēmi for which see 2 Thessalonians 2:12; 1 Corinthians 3:22; 1 Corinthians 7:26. It is present as related to future (Romans 8:38; Hebrews 9:9). According to the will of God Not according to any merit in us. [source]
Galatians 4:3 We were held in bondage [ημεις ημετα δεδουλωμενοι]
Periphrastic past perfect of δουλοω — douloō to enslave, in a permanent state of bondage. Under the rudiments of the world (υπο τα στοιχεια του κοσμου — hupo ta stoicheia tou kosmou). Στοιχος — Stoichos is row or rank, a series. So στοιχειον — stoicheion is any first thing in a στοιχος — stoichos like the letters of the alphabet, the material elements in the universe (2 Peter 3:10), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews 5:12; Acts 15:10; Galatians 5:1; Galatians 4:3, Galatians 4:9; Colossians 2:8, Colossians 2:20). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world (κοσμος — kosmos as the orderly material universe as in Colossians 2:8, Colossians 2:20). See note on Matthew 13:38; note on Acts 17:24; note on 1 Corinthians 3:22. All were in the elementary stage before Christ came. [source]
Galatians 4:3 Under the rudiments of the world [υπο τα στοιχεια του κοσμου]
Στοιχος — Stoichos is row or rank, a series. So στοιχειον — stoicheion is any first thing in a στοιχος — stoichos like the letters of the alphabet, the material elements in the universe (2 Peter 3:10), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews 5:12; Acts 15:10; Galatians 5:1; Galatians 4:3, Galatians 4:9; Colossians 2:8, Colossians 2:20). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world See note on Matthew 13:38; note on Acts 17:24; note on 1 Corinthians 3:22. All were in the elementary stage before Christ came. [source]
Ephesians 4:11 Apostles []
Properly, as apostles, or to be apostles. Christ's ministers are gifts to His people. Compare 1 Corinthians 3:5, “ministers as the Lord gave;” also 1 Corinthians 3:21, 1 Corinthians 3:22. The distinguishing features of an apostle were, a commission directly from Christ: being a witness of the resurrection: special inspiration: supreme authority: accrediting by miracles: unlimited commission to preach and to found churches. [source]
2 Thessalonians 2:2 Nor yet be troubled [μηδε τροεισται]
Old verb τροεω — throeō to cry aloud (from τροος — throos clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), “a continued state of agitation following the definite shock received Either by spirit (μητε δια πνευματος — mēte dia pneumatos). By ecstatic utterance (1 Thessalonians 5:10). The nervous fear that the coming was to be at once prohibited by μηδε — mēde Paul divides into three sources by μητε μητε μητε — mēte, μητε δια λογου — mēteμητε δι επιστολης ως δι ημων — mēte No individual claim to divine revelation (the gift of prophecy) can justify the statement. Or by word Oral statement of a conversation with Paul (Lightfoot) to this effect as from us. An easy way to set aside Paul‘s first Epistle by report of a private remark from Paul. Or by epistle as from us (ενιστημι — mēte di' epistolēs hōs di' hēmōn). In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (τα ενεστωτα — hōs hoti enestēken hē hēmera tou kuriou). Perfect active indicative of τα μελλοντα — enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι — ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [source]
2 Thessalonians 2:2 Ye be not quickly shaken [μη ταχεως σαλευτηναι υμας]
First aorist passive infinitive of σαλευω — saleuō old verb to agitate, to cause to totter like a reed (Matthew 11:7), the earth (Hebrews 12:26). Usual negative μη — mē and accusative of general reference υμας — humas with the infinitive. From your mind (απο του νοος — apo tou noos). Ablative case of nous, mind, reason, sober sense, “from your witte” (Wycliffe), to “keep their heads.” Nor yet be troubled Old verb τροεω — throeō to cry aloud (from τροος — throos clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), “a continued state of agitation following the definite shock received Either by spirit (μητε δια πνευματος — mēte dia pneumatos). By ecstatic utterance (1 Thessalonians 5:10). The nervous fear that the coming was to be at once prohibited by μηδε — mēde Paul divides into three sources by μητε μητε μητε — mēte, μητε δια λογου — mēteμητε δι επιστολης ως δι ημων — mēte No individual claim to divine revelation (the gift of prophecy) can justify the statement. Or by word Oral statement of a conversation with Paul (Lightfoot) to this effect as from us. An easy way to set aside Paul‘s first Epistle by report of a private remark from Paul. Or by epistle as from us (ενιστημι — mēte di' epistolēs hōs di' hēmōn). In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (τα ενεστωτα — hōs hoti enestēken hē hēmera tou kuriou). Perfect active indicative of τα μελλοντα — enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι — ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [source]
2 Thessalonians 2:2 Or by word [ως οτι ενεστηκεν η ημερα του κυριου]
Oral statement of a conversation with Paul (Lightfoot) to this effect as from us. An easy way to set aside Paul‘s first Epistle by report of a private remark from Paul. Or by epistle as from us (ενιστημι — mēte di' epistolēs hōs di' hēmōn). In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (τα ενεστωτα — hōs hoti enestēken hē hēmera tou kuriou). Perfect active indicative of τα μελλοντα — enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι — ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [source]
2 Thessalonians 2:2 as from us []
. An easy way to set aside Paul‘s first Epistle by report of a private remark from Paul. Or by epistle as from us (ενιστημι — mēte di' epistolēs hōs di' hēmōn). In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (τα ενεστωτα — hōs hoti enestēken hē hēmera tou kuriou). Perfect active indicative of τα μελλοντα — enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι — ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [source]
2 Thessalonians 2:2 Or by epistle as from us [ενιστημι]
In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present Perfect active indicative of τα μελλοντα — enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι — ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [source]
Hebrews 9:9 For the time then present [εικς τὸν καιρὸν τὸν ἐνεστηκότα]
Rend. now present, as contrasted with the “time of reformation,” Hebrews 9:10. See on these last days, Hebrews 1:2. Ἐις forwith reference to; applying to. Καιρὸς seasonis used instead of αἰὼν agebecause “the time” is conceived by the writer as a critical point, - a turning-point, at which the old system is to take its departure. For ἐνεστηκότα present, see on Galatians 1:4, and comp. Romans 8:38; 1 Corinthians 3:22. [source]
Hebrews 9:9 Which [ητις]
“Which very thing,” the first tent Only in the Synoptic Gospels in the N.T. and Hebrews 9:9; Hebrews 11:19. See note on Matthew 13:3 for the word (from paraballō to place alongside). Here like παραβαλλω — tupos (type or shadow of “the heavenly reality,” Moffatt). For the time now present “For the present crisis “ Perfect active articular (repeated article) participle of παραβολη — enistēmi (intransitive), the age in which they lived, not the past, not the future. See 1 Corinthians 3:22; Romans 8:38 for contrast between σκηνης — enestōta and κατα συνειδησιν — mellonta This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. According to which Here the relative refers to τελειωσαι τον λατρευοντα — parabolē just mentioned, not to skēnēs See Hebrews 5:1; Hebrews 8:3. As touching the conscience For suneidēsis see 1 Corinthians 8:10; 1 Corinthians 10:17; Romans 2:15. This was the real failure of animal sacrifice (Hebrews 10:1-4). Make the worshipper perfect First aorist active infinitive (Hebrews 2:10). At best it was only ritual or ceremonial purification (Hebrews 7:11), that called for endless repetition (Hebrews 10:1-4). [source]

What do the individual words in 1 Corinthians 3:22 mean?

whether Paul or Apollos Cephas or [the] world life death things present things to come all yours
εἴτε Παῦλος εἴτε Ἀπολλῶς Κηφᾶς εἴτε κόσμος ζωὴ θάνατος ἐνεστῶτα μέλλοντα πάντα ὑμῶν

εἴτε  whether 
Parse: Conjunction
Root: εἴτε  
Sense: if … if.
Παῦλος  Paul 
Parse: Noun, Nominative Masculine Singular
Root: Παῦλος  
Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles.
Ἀπολλῶς  Apollos 
Parse: Noun, Nominative Masculine Singular
Root: Ἀπολλῶς  
Sense: a learned Jew from Alexandria and mighty in the scriptures who became a Christian and a teacher of Christianity.
Κηφᾶς  Cephas 
Parse: Noun, Nominative Masculine Singular
Root: Κηφᾶς  
Sense: another name for the apostle Peter.
εἴτε  or  [the] 
Parse: Conjunction
Root: εἴτε  
Sense: if … if.
κόσμος  world 
Parse: Noun, Nominative Masculine Singular
Root: κόσμος  
Sense: an apt and harmonious arrangement or constitution, order, government.
ζωὴ  life 
Parse: Noun, Nominative Feminine Singular
Root: ζωή  
Sense: life.
θάνατος  death 
Parse: Noun, Nominative Masculine Singular
Root: θάνατος 
Sense: the death of the body.
ἐνεστῶτα  things  present 
Parse: Verb, Perfect Participle Active, Nominative Neuter Plural
Root: ἐνίστημι  
Sense: to place in or among, to put in.
μέλλοντα  things  to  come 
Parse: Verb, Present Participle Active, Nominative Neuter Plural
Root: μέλλω  
Sense: to be about.
ὑμῶν  yours 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.