The Meaning of 1 Corinthians 4:1 Explained

1 Corinthians 4:1

KJV: Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.

YLT: Let a man so reckon us as officers of Christ, and stewards of the secrets of God,

Darby: Let a man so account of us as servants of Christ, and stewards of the mysteries of God.

ASV: Let a man so account of us, as of ministers of Christ, and stewards of the mysteries of God.

KJV Reverse Interlinear

Let  a man  so  account  of us,  as  of the ministers  of Christ,  and  stewards  of the mysteries  of God. 

What does 1 Corinthians 4:1 Mean?

Verse Meaning

Learners should view teachers as servants of God and stewards of God"s mysteries rather than as party leaders. Paul used a different word for servants here (hyperetai) than he did in 1 Corinthians 3:5 (diakonoi). This word means an under-rower, a figure taken from the galley ships of the time. Slaves who rowed under the authority of the man who coordinated their individual efforts propelled the ship. The ship sailed straight ahead rather than in circles as the slaves followed the instructions of their leader. The other word (diakonoi) is the normal word for a servant.
A steward ("those entrusted with," NIV) was a servant whom his master entrusted with the administration of his business or property. His job was to devote his time, talents, and energy to executing his master"s interests, not his own. The figure stresses both the apostles" humble position as belonging to Christ and their trusted yet accountable position under God. The mysteries of God refer to the truths of the Christian faith.
"("Mysteries" appear often in this letter, 1 Corinthians 2:7; 1 Corinthians 4:1; 1 Corinthians 13:2; 1 Corinthians 14:2; and perhaps 1 Corinthians 2:1; this is consistent with their interest in Hellenistic wisdom [1].)" [2]

Context Summary

1 Corinthians 4:1-13 - Stewards Responsible To Their Lord
At the most the ministers or teachers of God's Gospel are but stewards of the hidden things of God, according to Matthew 13:51-52. They ought not to attract attention to themselves or to the way they purvey their Master's goods. Their prime object is to be faithful to their trust; to make much of the Master and as little as possible of themselves. Paul was not aware that he had violated his Master's confidence, but he could not be content till he had heard the Master's verdict on his life-work. Notice the four courts of appeal-my own judgment, your judgment, man's judgment, and Christ's. The Master will reverse many human judgments, but all will bear witness to the absolute justice of His verdict.
In vivid words the Apostle shows how great was the difference between the ease and self-satisfaction of the Corinthian church and the sorry plight to which he and his fellow-workers were often reduced. Many regarded them as the captives in a conqueror's triumphal procession, who behind the triumphal car were being-marched to death. But it mattered little to them so long as Christ was adored, loved, glorified, and His Kingdom advanced. [source]

Chapter Summary: 1 Corinthians 4

1  In what account the apostles ought to be regarded
7  We have nothing which we have not received
9  The apostles spectacles to the world, angels, and men;
13  the filth and offscouring of the world;
15  yet our fathers in Christ;
16  whom we ought to follow

Greek Commentary for 1 Corinthians 4:1

Ministers of Christ [υπηρετας Χριστου]
Paul and all ministers (διακονους — diakonous) of the New Covenant (1 Corinthians 3:5) are under-rowers, subordinate rowers of Christ, only here in Paul‘s Epistles, though in the Gospels (Luke 4:20 the attendant in the synagogue) and the Acts (Acts 13:5) of John Mark. The so (ουτως — houtōs) gathers up the preceding argument (3:5-23) and applies it directly by the as (ως — hōs) that follows. [source]
Stewards of the mysteries of God [οικονομους μυστηριων τεου]
The steward or house manager Hence the under-rower They were entrusted with the knowledge of some of God‘s secrets though the disciples were not such apt pupils as they claimed to be (Matthew 13:51; Matthew 16:8-12). As stewards Paul and other ministers are entrusted with the mysteries (see note on 1 Corinthians 2:7 for this word) of God and are expected to teach them. “The church is the οικος — oikos (1 Timothy 3:15), God the οικοδεσποτης — oikodespotēs (Matthew 13:52), the members the οικειοι — oikeioi (Galatians 6:10; Ephesians 2:19)” (Lightfoot). Paul had a vivid sense of the dignity of this stewardship The ministry is more than a mere profession or trade. It is a calling from God for stewardship. [source]
Ministers [ὑπηρέτας]
See on officer, Matthew 5:25. Only here in Paul's epistles. [source]
Stewards []
See on Luke 16:1. [source]

Reverse Greek Commentary Search for 1 Corinthians 4:1

John 9:28 Reviled [ἐλοιδόρησαν]
The verb means to reproach or scold in a loud and abusive manner. Calvin, on 1 Corinthians 4:12, “being reviled we bless,” remarks: “ Λοιδορία is a harsher railing, which not only rebukes a man, but also sharply bites him, and stamps him with open contumely. Hence λοιδορεῖν is to wound a man as with an accursed sting.” [source]
John 18:36 Servants [ὑπηρέται]
Only in this passage in the Gospels, of Christians. Compare Acts 13:5; 1 Corinthians 4:1. Corresponding with Christ as a king. [source]
John 9:28 They reviled him [ελοιδορησαν αυτον]
First aorist active indicative of λοιδορεω — loidoreō old verb from λοιδορος — loidoros (reviler, 1 Corinthians 5:11), in N.T. only here, Acts 23:4; 1 Corinthians 4:12; 1 Peter 2:23. Thou art his disciple Probably a fling in εκεινου — ekeinou (of that fellow). He had called him a prophet (John 9:17) and became a joyful follower later (John 9:36-38). But we are disciples of Moses This they said with proud scorn of the healed beggar. All orthodox rabbis so claimed. [source]
John 15:20 Remember [μνημονευετε]
Present active imperative of μνημονευω — mnēmoneuō old verb from μνημων — mnēmōn in John again in John 16:4, John 16:21. See John 13:16 for this word. If they persecuted me Condition of first class. They certainly did persecute (first aorist active of διωκω — diōkō to chase like a wild beast like the Latin persequor, our “persecute”) Jesus (John 5:16). They will persecute those like Jesus. Cf. John 16:33; Mark 10:30; Luke 21:12; 1 Corinthians 4:12; 2 Corinthians 4:9; Galatians 4:29; 2 Timothy 3:12 for proof that this prophecy came true. But the alternative is true and is stated by Jesus with a like condition of the first class, “if they kept my word” The world does praise the word of Jesus, but dreads to follow it. [source]
Acts 19:22 Timothy and Erastus [Τιμοτεον και Εραστον]
Paul had sent Timothy to Corinth (1 Corinthians 4:17) and had requested kindly treatment of this young minister in his difficult task of placating the divided church (1 Corinthians 16:10-11) that he might return to Paul as he evidently had before Paul leaves Ephesus. He then despatched Titus to Corinth to finish what Timothy had not quite succeeded in doing with instructions to meet him in Troas. Now Timothy and Erastus (cf. Romans 16:23; 2 Timothy 4:20) go on to Macedonia to prepare the way for Paul who will come on later. [source]
Acts 18:21 If God will [του τεου τελοντος]
Genitive absolute of present active participle. This expression (εαν — ean with subjunctive) occurs also in 1 Corinthians 4:19; 1 Corinthians 16:7; James 4:15. Such phrases were common among Jews, Greeks, and Romans, and are today. It is simply a recognition that we are in God‘s hands. The Textus Receptus has here a sentence not in the best MSS.: “I must by all means keep this feast that cometh in Jerusalem.” This addition by D and other documents may have been due to a desire to give a reason for the language in Acts 18:22 about “going up” to Jerusalem. Whether Paul said it or not, it was in the spring when he made this journey with a company of pilgrims probably going to the feast of Pentecost in Jerusalem. We know that later Paul did try to reach Jerusalem for Pentecost (Acts 20:16) and succeeded. As the ship was leaving, Paul had to go, but with the hope of returning soon to Ephesus as he did. [source]
Acts 20:18 From the first day that [απο πρωτης ημερας απ ης]
“From first day from which.” He had first “set foot” Literally, “How I came (from Asia and so was) with you.” Cf. 1 Thessalonians 1:5; 2 Thessalonians 2:1-10 where Paul likewise dares to refer boldly to his life while with them “all the time” (τον παντα χρονον — ton panta chronon). Accusative of duration of time. So far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19. Serving the Lord It was Paul‘s glory to be the δουλος — doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω — douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης — meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα — meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι — peirasmōn tōn sumbantōn moi). Construed also with μετα — meta Second aorist active participle of συνβαινω — sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη — epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Acts 20:34 These hands [αι χειρες αυται]
Paul was not above manual labour. He pointed to his hands with pride as proof that he toiled at his trade of tent-making as at Thessalonica and Corinth for his own needs Ministered (υπηρετησαν — hupēretēsan). First aorist active of υπηρετεω — hupēreteō to act as under rower, old verb, but in the N.T. only in Acts 13:36; Acts 20:34; Acts 24:23. While in Ephesus Paul wrote to Corinth: “We toil, working with our own hands” (1 Corinthians 4:12). “As he held them up, they saw a tongue of truth in every seam that marked them” (Furneaux). [source]
Acts 20:18 Serving the Lord [δουλευων τωι κυριωι]
It was Paul‘s glory to be the δουλος — doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω — douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης — meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα — meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι — peirasmōn tōn sumbantōn moi). Construed also with μετα — meta Second aorist active participle of συνβαινω — sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη — epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Acts 20:18 With tears [δακρυων]
Construed with μετα — meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι — peirasmōn tōn sumbantōn moi). Construed also with μετα — meta Second aorist active participle of συνβαινω — sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη — epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Acts 20:18 By the plots of the Jews [εν ταις επιβουλαις των Ιουδαιων]
Like the plot (επιβουλη — epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Acts 20:34 Ministered [υπηρετησαν]
First aorist active of υπηρετεω — hupēreteō to act as under rower, old verb, but in the N.T. only in Acts 13:36; Acts 20:34; Acts 24:23. While in Ephesus Paul wrote to Corinth: “We toil, working with our own hands” (1 Corinthians 4:12). “As he held them up, they saw a tongue of truth in every seam that marked them” (Furneaux). [source]
Acts 26:16 Have I appeared unto thee [ωπτην σοι]
First aorist passive indicative of οραω — horaō See Luke 22:43. To appoint thee (procheirisasthai se). See note on Acts 22:14 for this verb. Both of the things wherein thou hast seen me The reading ων τε οπτησομαι σοι — me (not in all MSS.) makes it the object of ων — eides (didst see) and α — hōn is genitive of τουτων — ha (accusative of general reference) attracted to the case of the unexpressed antecedent εκεινων — toutōn Paul is thus a personal eyewitness of the Risen Christ (Luke 1:1; 1 Corinthians 4:1; 1 Corinthians 9:1). And of the things wherein I will appear unto thee (οπτησομαι — hōn te ophthēsomai soi). Here again οραω — hōn is genitive of the accusative (general reference) relative απεκριτην — ha attracted to the case of the antecedent εποβητην — toutōn or ekeinōn as before. But ophthēsomai is first future passive of horaō and cannot be treated as active or middle. Page takes it to mean “the visions in which I shall be seen by you,” the passive form bringing out the agency of God. See those in Acts 18:9; Acts 23:11; 2 Corinthians 12:2. The passive voice, however, like apekrithēn and ephobēthēn did become sometimes transitive in the Koiné{[28928]}š (Robertson, Grammar, p. 819). [source]
Acts 26:16 Both of the things wherein thou hast seen me [προχειρισασται σε]
The reading ων τε οπτησομαι σοι — me (not in all MSS.) makes it the object of ων — eides (didst see) and α — hōn is genitive of τουτων — ha (accusative of general reference) attracted to the case of the unexpressed antecedent εκεινων — toutōn Paul is thus a personal eyewitness of the Risen Christ (Luke 1:1; 1 Corinthians 4:1; 1 Corinthians 9:1). And of the things wherein I will appear unto thee (οπτησομαι — hōn te ophthēsomai soi). Here again οραω — hōn is genitive of the accusative (general reference) relative απεκριτην — ha attracted to the case of the antecedent εποβητην — toutōn or ekeinōn as before. But ophthēsomai is first future passive of horaō and cannot be treated as active or middle. Page takes it to mean “the visions in which I shall be seen by you,” the passive form bringing out the agency of God. See those in Acts 18:9; Acts 23:11; 2 Corinthians 12:2. The passive voice, however, like apekrithēn and ephobēthēn did become sometimes transitive in the Koiné{[28928]}š (Robertson, Grammar, p. 819). [source]
Romans 6:5 We shall be also [ἀλλὰ καὶ ἐσόμεθα]
It is impossible to reproduce this graphic and condensed phrase accurately in English. It contains an adversative particle ἀλλά ; but. Morison paraphrases: “If we were united with Him in the likeness of His death (that will not be the full extent of the union), but we shall be also united,” etc. For similar instances see 1 Corinthians 4:15; Colossians 2:5. [source]
Romans 4:3 It was counted for righteousness [ἐλογίσθη εἰς δικαιοσύνην]
For the phrase λογίζεσθαι εἰς toreckon unto, compare Romans 2:26; Romans 9:8, where εἰς is rendered for. The verb is also used with ὡς asSo Romans 8:36; 1 Corinthians 4:1. So in Sept., εἰς , Psalm 56:1-13:31; Isaiah 29:17; Isaiah 32:15; Isaiah 40:17: ὡς . Genesis 31:15; Job 41:20; Psalm 44:22; Isaiah 5:28; Isaiah 29:16. The phrases ἐλογίσθη εἰς and ἐλ. ὡς are thus shown to be substantially equivalent. See further on Romans 4:5. [source]
Romans 11:25 This mystery [το μυστηριον τουτο]
Not in the pagan sense of an esoteric doctrine for the initiated (from μυεω — mueō to blink, to wink), unknown secrets (2 Thessalonians 2:7), or like the mystery religions of the time, but the revealed will of God now made known to all (1 Corinthians 2:1, 1 Corinthians 2:7; 1 Corinthians 4:1) which includes Gentiles also (Romans 16:25; Colossians 1:26.; Ephesians 3:3.) and so far superior to man‘s wisdom (Colossians 2:2; Colossians 4:13; Ephesians 3:9; Ephesians 5:32; Ephesians 6:19; Matthew 13:11; Mark 4:11). Paul has covered every point of difficulty concerning the failure of the Jews to accept Jesus as the Messiah and has shown how God has overruled it for the blessing of the Gentiles with a ray of hope still held out for the Jews. “In early ecclesiastical Latin μυστηριον — mustērion was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to μυστηριον — mustērion and not to sacramentum in the classical sense” (Vincent). [source]
1 Corinthians 6:5 To your shame [πρὸς ἐντροπὴν ὑμῖν]
Lit., I speak to you with a view to shame; i.e., to move you to shame, as Rev. See on 1 Corinthians 4:14. [source]
1 Corinthians 16:10 That he be without fear [ινα αποβως γενηται]
Evidently he had reason to fear the treatment that Timothy might receive in Corinth as shown in 1 Corinthians 4:17-21. [source]
1 Corinthians 4:11 Even unto this present hour [αχρι της αρτι ωρας]
Αρτι — Arti (just now, this very minute) accents the continuity of the contrast as applied to Paul. Ten verbs and four participles from 1 Corinthians 4:11 give a graphic picture of Paul‘s condition in Ephesus when he is writing this epistle. [source]
1 Corinthians 4:11 We hunger [πεινωμεν]
(πεινωμεν — peinōmen), we thirst (διπσωμεν — dipsōmen), are naked (γυμνιτευομεν — gumniteuomen), late verb for scant clothing from γυμνητης — gumnētēs are buffeted (κολαπιζομετα — kolaphizometha), to strike a blow with the fist from κολαπος — kolaphos and one of the few N.T. and ecclesiastical words and see Matthew 26:67, have no certain dwelling place (αστατουμεν — astatoumen) from αστατος — astatos strolling about and only here save Anthol. Pal. and Aquila in Isaiah 58:7. Field in Notes, p. 170 renders 1 Corinthians 4:11 “and are vagabonds” or spiritual hobos. [source]
1 Corinthians 4:11 we thirst [διπσωμεν]
(διπσωμεν — dipsōmen), are naked (γυμνιτευομεν — gumniteuomen), late verb for scant clothing from γυμνητης — gumnētēs are buffeted (κολαπιζομετα — kolaphizometha), to strike a blow with the fist from κολαπος — kolaphos and one of the few N.T. and ecclesiastical words and see Matthew 26:67, have no certain dwelling place (αστατουμεν — astatoumen) from αστατος — astatos strolling about and only here save Anthol. Pal. and Aquila in Isaiah 58:7. Field in Notes, p. 170 renders 1 Corinthians 4:11 “and are vagabonds” or spiritual hobos. [source]
1 Corinthians 4:11 are naked [γυμνιτευομεν]
(γυμνιτευομεν — gumniteuomen), late verb for scant clothing from γυμνητης — gumnētēs are buffeted (κολαπιζομετα — kolaphizometha), to strike a blow with the fist from κολαπος — kolaphos and one of the few N.T. and ecclesiastical words and see Matthew 26:67, have no certain dwelling place (αστατουμεν — astatoumen) from αστατος — astatos strolling about and only here save Anthol. Pal. and Aquila in Isaiah 58:7. Field in Notes, p. 170 renders 1 Corinthians 4:11 “and are vagabonds” or spiritual hobos. [source]
1 Corinthians 4:11 are buffeted [κολαπιζομετα]
(κολαπιζομετα — kolaphizometha), to strike a blow with the fist from κολαπος — kolaphos and one of the few N.T. and ecclesiastical words and see Matthew 26:67, have no certain dwelling place (αστατουμεν — astatoumen) from αστατος — astatos strolling about and only here save Anthol. Pal. and Aquila in Isaiah 58:7. Field in Notes, p. 170 renders 1 Corinthians 4:11 “and are vagabonds” or spiritual hobos. [source]
1 Corinthians 4:11 have no certain dwelling place [αστατουμεν]
(αστατουμεν — astatoumen) from αστατος — astatos strolling about and only here save Anthol. Pal. and Aquila in Isaiah 58:7. Field in Notes, p. 170 renders 1 Corinthians 4:11 “and are vagabonds” or spiritual hobos. [source]
1 Corinthians 5:2 And ye are puffed up [και υμεις πεπυσιωμενοι εστε]
Emphatic position of υμεις — humeis (you). It may be understood as a question. Perfect passive periphrastic indicative of the same verb πυσιοω — phusioō used already of the partisans in Corinth (1 Corinthians 4:6, 1 Corinthians 4:19, 1 Corinthians 4:20). Those of the same faction with this scoundrel justified his rascality. [source]
1 Corinthians 5:11 If any man that is named a brother be [εαν τις αδελπος ονομαζομενος ηι]
Condition of the third class, a supposable case. Or a reviler or a drunkard (η λοιδορος η μετυσος — ē loidoros ē methusos). Λοιδορος — Loidoros occurs in Euripides as an adjective and in later writings. In N.T. only here and 1 Corinthians 6:10. For the verb see note on 1 Corinthians 4:12. Μετυσος — Methusos is an old Greek word for women and even men (cf. παροινος — paroinos of men, 1 Timothy 3:3). In N.T. only here and 1 Corinthians 6:10. Cf. Romans 13:13. Deissmann (Light from the Ancient East, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul‘s list of vices here and in 1 Corinthians 6:10. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more “respectable” vices! With such a one, no, not to eat Associative instrumental case of τοιουτωι — toioutōi after συνεστιειν — sunesthiein “not even to eat with such a one.” Social contacts with such “a brother” are forbidden [source]
1 Corinthians 5:11 Or a reviler or a drunkard [η λοιδορος η μετυσος]
Λοιδορος — Loidoros occurs in Euripides as an adjective and in later writings. In N.T. only here and 1 Corinthians 6:10. For the verb see note on 1 Corinthians 4:12. Μετυσος — Methusos is an old Greek word for women and even men (cf. παροινος — paroinos of men, 1 Timothy 3:3). In N.T. only here and 1 Corinthians 6:10. Cf. Romans 13:13. Deissmann (Light from the Ancient East, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul‘s list of vices here and in 1 Corinthians 6:10. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more “respectable” vices! [source]
1 Corinthians 6:5 I say this to move you to shame [προς εντροπην υμιν λεγω]
Old word εντροπη — entropē from εντρεπω — entrepō to turn in (1 Corinthians 4:14 which see). In N.T. only here and 1 Corinthians 15:34. [source]
1 Corinthians 9:6 Have we not a right to forbear working? [ουκ εχομεν εχουσιαν μη εργαζεσται]
By η — ē (or) Paul puts the other side about Barnabas (the only allusion since the dispute in Acts 15:39, but in good spirit) and himself. Perhaps (Hofmann) Paul has in mind the fact that in the first great mission tour (Acts 13; 14), Barnabas and Paul received no help from the church in Antioch, but were left to work their way along at their own charges. It was not till the Philippian Church took hold that Paul had financial aid (Philemon 4:15). Here both negatives have their full force. Literally, Do we not have (ουκ εχομεν — ouk echomen expecting the affirmative reply) the right not (μη — mē negative of the infinitive εργαζεσται — ergazesthai) to do manual labour (usual meaning of εργαζομαι — ergazomai as in 1 Corinthians 4:12)?” There was no more compulsion on Paul and Barnabas to support themselves than upon the other workers for Christ. They renounced no rights in being voluntarily independent. [source]
2 Corinthians 12:7 Messenger of Satan [αγγελος Σατανα]
Angel of Satan, the affliction personified. Buffet (κολαπιζηι — kolaphizēi). See Matthew 26:67; 1 Corinthians 4:11 for this late and rare word from κολαπος — kolaphos fist. The messenger of Satan kept slapping Paul in the face and Paul now sees that it was God‘s will for it to be so. [source]
2 Corinthians 12:7 Buffet [κολαπιζηι]
See Matthew 26:67; 1 Corinthians 4:11 for this late and rare word from κολαπος — kolaphos fist. The messenger of Satan kept slapping Paul in the face and Paul now sees that it was God‘s will for it to be so. [source]
2 Corinthians 12:7 That I should not be exalted overmuch [ινα μη υπεραιρωμαι]
Present passive subjunctive in final clause of υπεραιρω — huperairō old verb to lift up beyond, only here in N.T. This clause is repeated at the end of the sentence. A thorn in the flesh (σκολοπς τηι σαρκι — skolops tēi sarki). This old word is used for splinter, stake, thorn. In the papyri and inscriptions examples occur both for splinter and thorn as the meaning. In the lxx it is usually thorn. The case of τηι σαρκι — tēi sarki can be either locative (in) or dative (for). What was it? Certainly it was some physical malady that persisted. All sorts of theories are held (malaria, eye-trouble, epilepsy, insomnia, migraine or sick-headache, etc.). It is a blessing to the rest of us that we do not know the particular affliction that so beset Paul. Each of us has some such splinter or thorn in the flesh, perhaps several at once. Messenger of Satan Angel of Satan, the affliction personified. Buffet (κολαπιζηι — kolaphizēi). See Matthew 26:67; 1 Corinthians 4:11 for this late and rare word from κολαπος — kolaphos fist. The messenger of Satan kept slapping Paul in the face and Paul now sees that it was God‘s will for it to be so. [source]
Galatians 4:2 Governors [οἰκονόμους]
Better stewards. Lat. dispensatores. More special than guardians, signifying those who had charge of the heir's property. See on Luke href="/desk/?q=lu+16:1&sr=1">Luke 16:1. In later Greek it was used in two special senses: 1. The slave whose duty it was to distribute the rations to the other slaves: so Luke 12:42. 2. The land-steward: so Luke 16:1. Comp. Romans 16:23, ὁ οἰκονόμος τῆς πόλεως , commonly rendered city-treasurer: A.V. chamberlain. In Lucian, Alex. 39, the Roman procurators, or fiscal administrators, are called Καίσαρος οἰκονόμοι ; comp. 1Esdr. 4:49; Esther 8:9. The dispensator in the Roman household had charge of the accounts and made the payments (see Cicero, ad Att. xi. 1; Juv. Sat i. 91). He was commonly a slave. Christian teachers are called “stewards of the mysteries of God” and “of the grace of God” (1 Corinthians 4:1; 1 Peter 4:10), as those who have received the counsels of God and impart them to men. A bishop or overseer is also called “a steward of God” (Titus 1:7). [source]
Galatians 4:19 I travail in birth again [πάλιν ὠδίνω]
Better as Rev. of whom I am again in travail. Ὡδίνω only here and Revelation 12:2. Galatians 4:27is a quotation. The metaphorical use of the word is frequent in O.T. See Psalm 7:14; 31:5; 43:17; Micah href="/desk/?q=mic+4:10&sr=1">Micah 4:10; Isaiah 26:18; Isaiah 66:8. Paul means that he is for the second time laboring and distressed for the Galatian converts, with the same anguish which attended his first efforts for their conversion. The metaphor of begetting children in the gospel is found in 1 Corinthians 4:15; Philemon 1:10. It was a Jewish saying: “If one teaches the son of his neighbor the law, the Scripture reckons this the same as though he had begotten him.” [source]
Galatians 4:12 I am as ye are [κἀγὼ ὡς ἐγώ]
Rather, I became. Supply ἐγενόμην or γέγονα . Become as I am, for I became a Gentile like you. Comp. Philemon 3:7, Philemon 3:8. For the phrase γινέσθαι ὡς tobecome as, see Matthew 6:16; Romans 9:29; 1 Corinthians 4:13; 1 Corinthians 9:20-22. [source]
Galatians 3:24 Our schoolmaster [παιδαγωγὸς ἡμῶν]
Our. Paul speaks as a Jew of Jews especially. Schoolmaster ( παιδαγωγὸς P) is an error. The word means an overseer or guardian. See on 1 Corinthians 4:15. Tutor (Rev.) is defensible on the ground of etymology, tueri to look upon, thence to guard. In civil law a tutor is a person legally appointed for the care of the person and property of a minor. So Bacon (Adv. of Learning, ii. 19): “the first six kings being in truth as tutors of the state of Rome in the infance thereof.” The later use of the word, however, in the sense of instructor, has so completely supplanted the earlier, that the propriety of the Revisers' rendering is questionable. The law is here represented, not as one who conducts to the school of Christ; for Christ is not represented here as a teacher, but as an atoner; but rather as an overseer or guardian, to keep watch of those committed to its care, to accompany them with its commands and prohibitions, and to keep them in a condition of dependence and restraint, thus continually bringing home to them the consciousness of being shut up in sins, and revealing sin as positive transgression. [source]
Galatians 3:24 Our tutor unto Christ [παιδαγωγος υμων εις Χριστον]
See note on 1 Corinthians 4:15 for the only other N.T. example of this old and common word for the slave employed in Greek and Roman families of the better class in charge of the boy from about six to sixteen. The paedagogue watched his behaviour at home and attended him when he went away from home as to school. Christ is our Schoolmaster and the law as paedagogue kept watch over us till we came to Christ. [source]
Philippians 3:8 Dung [σκύβαλα]
Rev., refuse. Either excrement or what is thrown away from the table; leavings. The derivation is uncertain. According to some it is a contraction from ἐς κύνας βάλλω tothrow to the dogs. See on filth, 1 Corinthians 4:13. Notice the repetition of gain, count, loss, all things, Christ. [source]
Philippians 2:23 How it will go with me [τα περι εμε]
On the force of απο — apo with οραω — horaō (look away) see note on Hebrews 12:2. “The things concerning me,” the outcome of the trial. Cf. 1 Corinthians 4:17, 1 Corinthians 4:19. [source]
Colossians 3:8 Blasphemy [βλασφημίαν]
See on Mark 7:22. Compare Romans 3:8; Romans 14:16; 1 Corinthians 4:13; Ephesians 4:31. Rev. railing. [source]
Colossians 1:25 The dispensation [οἰκονομίαν]
From οἶκος houseand νέμω todispense or manage. Hence οἰκονόμος ahouse-steward. Here the meaning is stewardship - the office of a steward or administrator in God's house. See on 1 Corinthians 9:17, and compare Luke 16:2-4; 1 Corinthians 4:1; Titus 1:7; 1 Peter 4:10. In Ephesians 3:2, the word is used of the divine arrangement or economy committed to Paul. In Ephesians 1:10of the divine government or regulation of the world. [source]
Colossians 1:16 By him [ἐν αὐτῶ]
Rev., in Him. In is not instrumental but local; not denying the instrumentality, but putting the fact of creation with reference to its sphere and center. In Him, within the sphere of His personality, resides the creative will and the creative energy, and in that sphere the creative act takes place. Thus creation was dependent on Him. In Christ is a very common phrase with Paul to express the Church's relation to Him. Thus “one body in Christ,” Romans 12:5; “fellow-workers in Jesus Christ,” Romans 16:3. Compare Romans 16:7, Romans 16:9, Romans 16:11; 1 Corinthians 1:30; 1 Corinthians 4:15, etc. [source]
Colossians 2:18 Vainly puffed up [πυσιοω]
Present passive participle of πυσα — phusioō late and vivid verb from phusa pair of bellows, in N.T. only here and 1 Corinthians 4:6, 1 Corinthians 4:18.; 1 Corinthians 8:1. Powerful picture of the self-conceit of these bombastic Gnostics. [source]
Colossians 2:18 By a voluntary humility [τελω]
Present active participle of τελοντας — thelō to wish, to will, but a difficult idiom. Some take it as like an adverb for “wilfully” somewhat like εν ετελοταπεινοπροσυνηι — thelontas in 2 Peter 3:5. Others make it a Hebraism from the lxx usage, “finding pleasure in humility.” The Revised Version margin has “of his own mere will, by humility.” Hort suggested ετελοτρησκια — en ethelotapeinophrosunēi (in gratuitous humility), a word that occurs in Basil and made like και τρησκειαι των αγγελων — ethelothrēskia in Colossians 2:23. And worshipping of the angels (ταπεινοπροσυνην — kai thrēskeiāi tōn aggelōn). In Colossians 3:12 humility (α εορακεν εμβατευων — tapeinophrosunēn) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in Colossians 2:23. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ. Dwelling in the things which he hath seen Some MSS. have “not,” but not genuine. This verb εμβατης — embateuō (from κενεμβατευων — embatēs stepping in, going in) has given much trouble. Lightfoot has actually proposed κενεμβατεω — kenembateuōn (a verb that does not exist, though αιωρα — kenembateō does occur) with ενεβατευσεν — aiōra to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (Teaching of Paul, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who “set foot in” Present passive participle of πυσα — phusioō late and vivid verb from phusa pair of bellows, in N.T. only here and 1 Corinthians 4:6, 1 Corinthians 4:18.; 1 Corinthians 8:1. Powerful picture of the self-conceit of these bombastic Gnostics. [source]
Colossians 2:18 Dwelling in the things which he hath seen [εμβατευω]
Some MSS. have “not,” but not genuine. This verb εμβατης — embateuō (from κενεμβατευων — embatēs stepping in, going in) has given much trouble. Lightfoot has actually proposed κενεμβατεω — kenembateuōn (a verb that does not exist, though αιωρα — kenembateō does occur) with ενεβατευσεν — aiōra to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (Teaching of Paul, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who “set foot in” Present passive participle of πυσα — phusioō late and vivid verb from phusa pair of bellows, in N.T. only here and 1 Corinthians 4:6, 1 Corinthians 4:18.; 1 Corinthians 8:1. Powerful picture of the self-conceit of these bombastic Gnostics. [source]
1 Thessalonians 5:12 Admonish [νουθετοῦντας]
Only in Acts and Paul. See on Acts 20:31, and comp. 1 Thessalonians 5:14; Romans 15:14; 1 Corinthians 4:14; Colossians 1:28. [source]
1 Thessalonians 1:6 Followers [μιμηταὶ]
More literally and better, imitators. Only once outside of Paul's writings, Hebrews 6:12. Comp. 1 Thessalonians 3:9; 2 Thessalonians 3:7; 1 Corinthians 4:16; 1 Corinthians 11:1; Galatians 4:12; Philemon 3:17; Philemon 4:9. [source]
1 Thessalonians 1:2 We give thanks [εὐχαριστοῦμεν]
According to Paul's habit, a thanksgiving follows the salutation, commonly with the verb ἐυχαριστεῖν as here; but in 2nd Corinthians and Ephesians, εὐλογητὸς ὁ θεός blessedbe God. The thanksgiving is omitted only in Galatians. The verb εὐχαριστεῖν occurs only in later Greek, and there but rarely. In lxx only in Apocr. See Judith 8:25; 2 Maccabees 1:11; 10:7; 3 Maccabees 7:16. In the N.T. Epistles, PoOriginally to do a good turn; hence, to return a favor. The meaning to give thanks is late. The kindred noun εὐχαριστία givingof thanks, is found often in Paul. As a designation of the Lord's Supper (Eucharist ) it is not found in the N.T. Perhaps the earliest instance of its use in that sense is in Ignatius. See Philad. iv.; Smyrn. iv., viii.; Eph. viii., Comp. Just. Mart. Apol. i., 64,65. In we give thanks, it is not easy to decide whether Paul uses we as plural, or in the sense of I. Romans 3:9seems to be a clear case of the latter usage. In 1 Thessalonians 3:1, 1 Thessalonians 3:2, ηὐδοκήσαμεν wethought it good, and ἐπέμψαμεν wesent, can, apparently, refer only to Paul; and similarly, in 1 Thessalonians 3:6, πρὸς ἡμᾶς untous, can hardly include Silvanus who came with Timothy (comp. 1 Thessalonians 3:5). But it is significant that, in the Epistles which are written in Paul's name alone (Romans, Galatians, Ephesians), only I is used, unless we except Galatians 1:8, which is doubtful. Paul and Timothy appear jointly as correspondents in Philippians, but the first person predominates throughout the letter. The same is true of 1st Corinthians, where Paul and Sosthenes are associated in the address, but the singular pronoun is used almost throughout. (See 1 Corinthians 4:10-13; 1 Corinthians 9:4, 1 Corinthians 9:5, 1 Corinthians 9:25, 1 Corinthians 9:26). In Colossians Paul and Timothy appear in the address. The plural prevails to Colossians 1:23, and alternates with the singular throughout the remainder. The alternations in 2nd Corinthians are very bewildering. -DIVIDER-
-DIVIDER-
On the whole, I think that occasional instances of the epistolary plural must be granted. It is not, however, Paul's habitual usage. We is often employed as in ordinary correspondence or argument, where the writer or speaker associates himself with his readers or hearers. Abundant illustrations of this may be seen in Romans href="/desk/?q=ro+1:9&sr=1">Romans 1:9; Ephesians 1:16; Philemon 1:4. Always in connection with prayer. In the sense of remember it appears in lxx, Job 14:13. In Psalm 111:4, to make a memorial. See further, on without ceasing, 1 Thessalonians 1:3. [source]

1 Thessalonians 1:1 Timothy []
Appears in all the Pauline Epistles except Galatians and Ephesians. He was associated with Paul longer than any one of whom we have notice. First mentioned Acts 16:1, Acts 16:2; comp. 2 Timothy 3:10, 2 Timothy 3:11. He accompanied Paul on his second missionary tour (Acts 16:3), and was one of the founders of the churches in Thessalonica and Philippi. He is often styled by Paul “the brother” (2 Corinthians 1:1; Colossians 1:1; 1 Thessalonians 3:2; Philemon 1:1); with Paul himself “a bondservant of Jesus Christ” (Philemon 1:1); comp. 1 Timothy 1:18; 2 Timothy 1:2. Paul's confidence in him appears in Philemon 2:19-22, and is implied in his sending him from Athens to the Thessalonian church to establish and comfort its members (1 Thessalonians 3:2). Paul sent him again to Macedonia in company with Erastus (Acts 19:22), and also to Corinth (1 Corinthians 4:17). To the Corinthians he writes of Timothy as “his beloved and faithful child in the Lord” who shall remind them of his ways in Christ (1 Corinthians 4:17), and as one who worketh the work of the Lord as he himself (1 Corinthians 16:10). He joined Paul at Rome, and his name is associated with Paul's in the addresses of the letters to the Colossians and Philemon. In every case where he is mentioned by name with Silvanus, the name of Silvanus precedes. [source]
1 Thessalonians 1:6 Imitators of us and of the Lord [μιμηται ημων και του κυριου]
Μιμητης — Mimētēs Old word, more than “followers,” in the N.T. only six times (1 Thessalonians 1:6; 1 Thessalonians 2:14; 1 Corinthians 4:16; 1 Corinthians 11:1; Ephesians 5:1; Hebrews 6:12). Again Paul uses γινομαι — ginomai to become, not ειμι — eimi to be. It is a daring thing to expect people to “imitate” the preacher, but Paul adds “and of the Lord,” for he only expected or desired “imitation” as he himself imitated the Lord Jesus, as he expressly says in 1 Corinthians 11:1. The peril of it all is that people so easily and so readily imitate the preacher when he does not imitate the Lord. The fact of the “election” of the Thessalonians was shown by the character of the message given them and by this sincere acceptance of it (Lightfoot). [source]
2 Thessalonians 3:7 Follow [μιμεῖσθαι]
Better, imitate. Comp. 1 Corinthians 4:16; 1 Corinthians 11:1; Philemon 3:17; 1 Thessalonians 1:6. [source]
2 Thessalonians 3:14 Be ashamed [ἐντραπῇ]
See on Matthew 21:37, and see on 1 Corinthians 4:14. [source]
1 Timothy 5:14 To speak reproachfully [λοιδορίας χάριν]
Lit. in the interest of reviling. Const. with give on occasion. Λοιδορία revilingonly here and 1 Peter 3:9. For the verb λοιδορεῖν to revile see John 9:28; Acts 23:4; 1 Corinthians 4:12; and note on John 9:28. [source]
1 Timothy 3:15 House of God [οἴκῳ θεοῦ]
An O.T. phrase, used of the temple. More frequently, house of the Lord ( κυρίου ); see 1 Kings 3:1; 1 Kings 6:1; 1 Chronicles 22:2, 1 Chronicles 22:11; 1 Chronicles 29:2, etc. Applied to the church only here. Paul has οἰκείους τῆς πίστεως Hebrews householders of the faith (Galatians 6:10), and οἰκεῖοι τοῦ θεοῦ householdersof God (Ephesians 2:19), signifying members of the church. Christians are called ναὸς θεοῦ sanctuaryof God (1 Corinthians 3:16, 1 Corinthians 3:17; 2 Corinthians 6:16); and the apostles are οἰκονόμοι householdstewards (1 Corinthians 4:1). So of a Bishop (Titus 1:7). See also Hebrews 3:6. [source]
1 Timothy 1:3 Some [τισὶν]
Note the indefinite designation of the errorists, and comp. 1 Timothy 1:6; 1 Timothy 4:1; 1 Timothy 5:15, 1 Timothy 5:24; 1 Timothy 6:21. The expression is contemptuous. It is assumed that Timothy knows who they are. This is after the Pauline manner. See Galatians 1:7; Galatians 2:12; 1 Corinthians 4:18; 1 Corinthians 15:12; 2 Corinthians 3:1; Colossians 2:4, Colossians 2:8. [source]
2 Timothy 2:23 Foolish [μωρὰς]
In Pastorals only here and Titus 3:9. Μωρός means dull, sluggish, stupid: applied to the taste, flat, insipid: comp. μωρανθῇ havelost his savor, Matthew 5:13. In Pastorals never substantively, a fool, but so in 1 Corinthians 3:18; 1 Corinthians 4:10. Comp. ἄφρων , 1 Corinthians 15:36. [source]
2 Timothy 2:23 Gender [γεννῶσι]
Only here in Pastorals. In Paul, metaphorically, 1 Corinthians 4:15; Philemon 1:10; Galatians 4:24. [source]
2 Timothy 1:2 Dearly beloved [ἀγαπητῷ]
Better, beloved. (Comp. 1 Corinthians 4:17. In 1 Timothy 1:2, Timothy is addressed as γνήσιος , and Titus in Titus 1:4. [source]
2 Timothy 1:11 A teacher of the Gentiles [διδάσκαλος ἐθνῶν]
Omit of the Gentiles. Comp. 1 Timothy 2:7, from which the words were probably transferred when the three Epistles were jointly edited. Paul calls himself an apostle, and describes himself as preaching ( κηρύσσων ); but he nowhere calls himself διδάσκαλος ateacher, although he uses διδάσκειν toteach, of himself, 1 Corinthians 4:17; Colossians 1:28. He also uses διδαχή teachingof matter given by him to the converts, Romans 6:17; Romans 16:17; 1 Corinthians 14:6. He distinguishes between the apostle and the teacher, 1 Corinthians 12:28; Ephesians 4:11. [source]
2 Timothy 1:2 Beloved [αγαπητοι]
Instead of γνησιωι — gnēsiōi (genuine) in 1 Timothy 1:2. He had already called Timothy αγαπητον — agapēton (verbal adjective of αγαπαω — agapaō) in 1 Corinthians 4:17, an incidental and strong proof that it is Paul who is writing here. This argument applies to each of the Pastorals for Paul is known by other sources (Acts and previous Pauline Epistles) to sustain precisely the affectionate relation toward Timothy and Titus shown in the Pastorals. [source]
2 Timothy 1:6 I put thee in remembrance [αναμιμνησκω]
Old compound to remind (1 Corinthians 4:17; 2 Corinthians 7:15). That thou stir up (σε αναζωπυρειν — se anazōpurein). Present active infinitive of αναζωπυρεω — anazōpureō old double compound (ανα — ana and ζωπυρον — zōpuron live coal, ζωος — zōos and πυρ — pur then the bellows for kindling), to rekindle, to stir into flame, to keep blazing (continuous action, present time), only here in N.T. See note on 1 Thessalonians 5:19 for the figure of fire concerning the Holy Spirit. See αναπτω — anaptō in Luke 12:49. The gift of God See note on 1 Timothy 4:14. Here Paul says μου — mou (my), there he mentions the presbytery. Paul felt a deep personal interest in Timothy. See note on 1 Corinthians 7:7; Romans 6:23; Romans 11:29 for the gift of God. [source]
Titus 2:8 May be ashamed [ινα εντραπηι]
Final clause with ινα — hina and second aorist passive subjunctive of εντρεπω — entrepō to turn, in middle and passive to turn one on himself and so be ashamed (to blush) as in 2 Thessalonians 3:14; 1 Corinthians 4:14. This sense in the papyri. Evil (παυλον — phaulon). Old word, easy (easy morals), worthless; bad, as in 2 Corinthians 5:10. [source]
Titus 1:7 As God‘s steward [ως τεου οικονομον]
See note on 1 Corinthians 4:1. for Paul‘s idea of the bishop (elder) as God‘s steward (cf. 1 Corinthians 9:17; Colossians 1:25; Ephesians 3:2; 1 Timothy 1:4). Not self-willed (μη αυταδη — mē authadē). Old word (from αυτοσ ηδομαι — autosοργιλον — hēdomai), self-pleasing, arrogant. In N.T. only here and 2 Peter 2:10. Not soon angry Old adjective from αισχροκερδη — orgē (anger). Here only in N.T. Vulgate, iracundum. For “brawler” and “striker” see note on 1 Timothy 3:2. Not greedy of filthy lucre (απιλαργυρον — aischrokerdē). “Not greedy of shameful gain.” Used of deacons in 1 Timothy 3:8, aphilarguron used of elders in 1 Timothy 3:3. [source]
Titus 2:8 That cannot be condemned [ακαταγνωστον]
Only N.T. example (verbal, α — a privative and καταγνωστος — katagnōstos) and in 4 Maccabees 4:47. Deissmann (Bible Studies, p. 200) quotes it from an inscription and the adverb from a papyrus. He that is of the contrary part (ο εχ εναντιας — ho ex enantias). “The one on the opposite side” (your opponent). Cf. Titus 2:9; 1 Timothy 5:14. May be ashamed Final clause with ινα — hina and second aorist passive subjunctive of εντρεπω — entrepō to turn, in middle and passive to turn one on himself and so be ashamed (to blush) as in 2 Thessalonians 3:14; 1 Corinthians 4:14. This sense in the papyri. Evil (παυλον — phaulon). Old word, easy (easy morals), worthless; bad, as in 2 Corinthians 5:10. [source]
Titus 1:7 Steward of God [θεοῦ οἰκονόμον]
Comp. 1 Corinthians 4:1, 1 Corinthians 4:2; 1 Peter 4:10; and see on Romans 16:23; see on Luke 16:1. The phrase N.T.oSelf-willed ( αὐθάδη )Only here and 2 Peter 2:10(note). [source]
Titus 2:8 May be ashamed [ἐντραπῇ]
Only here in Pastorals. In Paul, 1 Corinthians 4:14, note; 2 Thessalonians 3:14, note, and see on Matthew 21:37. [source]
Philemon 1:10 Whom I have begotten in my bonds [ον εγεννησα εν τοις δεσμοις]
First aorist active indicative of γενναω — gennaō to beget. See note on 1 Corinthians 4:15 for this figurative sense. Paul is evidently proud of winning Onesimus to Christ though a prisoner himself. [source]
Hebrews 12:22 But [αλλα]
Sharp contrast to Hebrews 12:18 with same form προσεληλυτατε — proselēluthate Unto Mount Zion Dative case of ορος — oros as with the other substantives. In contrast to Mount Sinai (Hebrews 12:18-21). Paul has contrasted Mount Sinai (present Jerusalem) with the Jerusalem above (heaven) in Galatians 4:21-31. City As in Hebrews 11:10, Hebrews 11:16. Heaven is termed thus a spiritual mountain and city. The heavenly Jerusalem See Hebrews 11:10, Hebrews 11:16; Isaiah 60:14. Innumerable hosts of angels “Myriads of angels.” Μυριας — Murias is an old word (from μυριος — murios 1 Corinthians 4:15) as in Luke 12:1. [source]
James 4:15 If the Lord will [εαν ο κυριος τεληι]
Condition of the third class with εαν — ean and the present active subjunctive (or first aorist active τελεσηι — thelesēi in some MSS). The proper attitude of mind (Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 16:7; Romans 1:19; Philemon 2:19, Philemon 2:24; Hebrews 6:3), not to be uttered always in words like a charm. This Hellenistic formula was common among the ancient heathen, as today among modern Arabs like the Latin deo volente.This or that (τουτο η εκεινο — touto ē ekeino). Applicable to every act. [source]
1 Peter 4:10 Ministering [διακονουντες]
Present active participle plural of διακονεω — diakoneō common verb (Matthew 20:28), though εκαστος — hekastos (each) is singular.As good stewards (ως καλοι οικονομοι — hōs kaloi oikonomoi). For “steward” (οικονομος — oikonomos house-manager) see Luke 16:1; 1 Corinthians 4:1 (used by Paul of himself) and of any bishop (Titus 1:7), but here of any Christian. See καλος — kalos used with διακονος — diakonos in 1 Timothy 4:6.Of the manifold grace of God For ποικιλος — poikilos (many-colored) see note on 1 Peter 1:6 and note on James 1:2. [source]
1 Peter 4:10 As good stewards [ως καλοι οικονομοι]
For “steward” (οικονομος — oikonomos house-manager) see Luke 16:1; 1 Corinthians 4:1 (used by Paul of himself) and of any bishop (Titus 1:7), but here of any Christian. See καλος — kalos used with διακονος — diakonos in 1 Timothy 4:6. [source]
1 Peter 5:12 As I account him [ως λογιζομαι]
Peter uses Paul‘s phrase (1 Corinthians 4:1; Romans 8:18) in giving approval to Paul‘s former companion (Acts 15:40).I have written (εγραπσα — egrapsa). Epistolary aorist applying to this Epistle as in 1 Corinthians 5:11 (not 1 Corinthians 5:9); 1 Corinthians 9:15; Galatians 6:11; Romans 15:15; Philemon 1:19, Philemon 1:21.Briefly “By few words,” as Peter looked at it, certainly not a long letter in fact. Cf. Hebrews 13:22.Testifying (επιμαρτυρων — epimarturōn). Present active participle of επιμαρτυρεω — epimartureō to bear witness to, old compound, here alone in N.T., though the double compound συνεπιμαρτυρεω — sunepimartureō in Hebrews 2:4.That this is the true grace of God Infinitive ειναι — einai in indirect assertion and accusative of general reference “In which (grace) take your stand” (ingressive aorist active imperative of ιστημι — histēmi). [source]
1 John 2:9 Until now [ἕως ἄρτι]
Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6. [source]
1 John 2:9 His brother [τὸν ἀδελφόν]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]
3 John 1:11 Follow [μιμοῦ]
More correctly, as Rev., imitate. Elsewhere only 2 Thessalonians 3:7, 2 Thessalonians 3:9; Hebrews 13:7. The kindred word μιμητής imitatoruniformly rendered follower in A.V., occurs 1 Corinthians 4:16; 1 Corinthians 11:1; Ephesians 5:1. Hence our word mimic; also pantomime. Μῖμος means both an actor and a kind of prose drama, intended as a familiar representation of life and character, and without any distinct plot. [source]

What do the individual words in 1 Corinthians 4:1 mean?

So us let regard a man as servants of Christ and stewards of the mysteries of God
Οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ καὶ οἰκονόμους μυστηρίων Θεοῦ

Οὕτως  So 
Parse: Adverb
Root: οὕτως  
Sense: in this manner, thus, so.
ἡμᾶς  us 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
λογιζέσθω  let  regard 
Parse: Verb, Present Imperative Middle or Passive, 3rd Person Singular
Root: λογίζομαι  
Sense: to reckon, count, compute, calculate, count over.
ἄνθρωπος  a  man 
Parse: Noun, Nominative Masculine Singular
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
ὑπηρέτας  servants 
Parse: Noun, Accusative Masculine Plural
Root: ὑπηρέτης  
Sense: servant.
Χριστοῦ  of  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
οἰκονόμους  stewards 
Parse: Noun, Accusative Masculine Plural
Root: οἰκονόμος  
Sense: the manager of household or of household affairs.
μυστηρίων  of  the  mysteries 
Parse: Noun, Genitive Neuter Plural
Root: μυστήριον  
Sense: hidden thing, secret, mystery.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.