KJV: And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.
YLT: And these things, brethren, I did transfer to myself and to Apollos because of you, that in us ye may learn not to think above that which hath been written, that ye may not be puffed up one for one against the other,
Darby: Now these things, brethren, I have transferred, in their application, to myself and Apollos, for your sakes, that ye may learn in us the lesson of not letting your thoughts go above what is written, that ye may not be puffed up one for such a one against another.
ASV: Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to go beyond the things which are written; that no one of you be puffed up for the one against the other.
| Ταῦτα | These things |
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Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: οὗτος Sense: this. |
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| δέ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἀδελφοί | brothers |
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Parse: Noun, Vocative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| μετεσχημάτισα | I have applied |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: μετασχηματίζω Sense: to change the figure of, to transform. |
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| ἐμαυτὸν | myself |
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Parse: Personal / Possessive Pronoun, Accusative Masculine 1st Person Singular Root: ἐμαυτοῦ Sense: I, me, myself etc. |
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| Ἀπολλῶν | Apollos |
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Parse: Noun, Accusative Masculine Singular Root: Ἀπολλῶς Sense: a learned Jew from Alexandria and mighty in the scriptures who became a Christian and a teacher of Christianity. |
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| δι’ | on account of |
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Parse: Preposition Root: διά Sense: through. |
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| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| ἡμῖν | us |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| μάθητε | you may learn |
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Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural Root: μανθάνω Sense: to learn, be appraised. |
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| τό | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ὑπὲρ | beyond |
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Parse: Preposition Root: ὑπέρ Sense: in behalf of, for the sake of. |
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| γέγραπται | has been written |
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Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| εἷς | one |
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Parse: Adjective, Nominative Masculine Singular Root: εἷς Sense: one. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἑνὸς | one |
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Parse: Adjective, Genitive Masculine Singular Root: εἷς Sense: one. |
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| φυσιοῦσθε | you be puffed up |
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Parse: Verb, Present Indicative Middle or Passive, 2nd Person Plural Root: φυσιόω Sense: to make natural, to cause a thing to pass into nature. |
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| κατὰ | over |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| ἑτέρου | other |
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Parse: Adjective, Genitive Masculine Singular Root: ἀλλοιόω Sense: the other, another, other. |
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Greek Commentary for 1 Corinthians 4:6
First aorist active (not perfect) indicative of μετασχηματιζω metȧschēmatizō used by Plato and Aristotle for changing the form of a thing (from μετα meta after, and σχημα schēma form or habit, like Latin habitus from εχω echō and so different from μορπη morphē as in Philemon 2:7; Romans 12:2). For the idea of refashioning see Field, Notes, p. 169f. and Preisigke, Fachworter). Both Greek and Latin writers (Quintilian, Martial) used σχημα schēma for a rhetorical artifice. Paul‘s use of the word (in Paul only in N.T.) appears also further in 2 Corinthians 11:13-15 where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with εις eis and once with ως hōs In Philemon 3:21 the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos “for your sakes” (δια υμας dia humas). [source]
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]
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]
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]
From μετά , denoting exchange, and σχῆμα outwardfashion. Here the fashion in which Paul expresses himself. See on transfigured, Matthew 17:2. [source]
Lit. (that ye might learn) the not beyond what stands written. The article the introduces a proverbial expression. The impersonal it is written is commonly used of Old-Testament references. [source]
Used only by Paul in Corinthians and Colossians. From φῦσα apair of bellows. [source]
Reverse Greek Commentary Search for 1 Corinthians 4:6
The articular infinitive with two accusatives, one the object (the people), the other (“they”) of general reference. In Jesus (εν Ιησου en Iēsou). In the case of Jesus, an actual instance of resurrection which the Sadducees denied (Matthew 22:23). This same use of εν en appears in 1 Corinthians 4:6 (in us). The Sadducees were also aristocrats and political ecclesiastics who disliked popular disturbances. In particular, they resented the claim about Jesus whom they had helped crucify. [source]
In the case of Jesus, an actual instance of resurrection which the Sadducees denied (Matthew 22:23). This same use of εν en appears in 1 Corinthians 4:6 (in us). The Sadducees were also aristocrats and political ecclesiastics who disliked popular disturbances. In particular, they resented the claim about Jesus whom they had helped crucify. [source]
] Old word from πσευδομαι pseudomai to lie, only here in N.T. Paul returns to the imaginary objection in Romans 3:5. The MSS. differ sharply here between ει δε ei de (but if) and ει γαρ ei gar (for if). Paul “uses the first person from motives of delicacy” (Sanday and Headlam) in this supposable case for argument‘s sake as in 1 Corinthians 4:6. So here he “transfers by a fiction” (Field) to himself the objection. [source]
See on 1 Corinthians 4:6. The contrast is striking between puffing up and building up - a bubble and a building. [source]
See on 1 Corinthians 4:6, and compare 1 Corinthians 8:1. Of inward disposition, as the previous word denotes outward display. The opposite is put by Dante:“That swells with love the spirit well-disposed.”“Paradiso,” x., 144. [source]
Late Koiné{[28928]}š word (Plutarch) from μακρος makros long, τυμος thumos passion, ardour. Cf. James 5:7. Is kind (χρηστευεται chrēsteuetai). From χρηστος chrēstos (useful, gracious, kind) and that from χραομαι chraomai to use. Not found elsewhere save in Clement of Rome and Eusebius. “Perhaps of Paul‘s coining” (Findlay). Perhaps a vernacular word ready for Paul. Gentle in behaviour. Envieth not Present active indicative of ζηλοω zēloō (contraction οειοι oeîoi same as subjunctive and optative forms). Bad sense of ζηλος zēlos from ζεω zeō to boil, good sense in 1 Corinthians 12:31. Love is neither jealous nor envious (both ideas). Vaunteth not itself (ου περπερευεται ou perpereuetai). From περπερος perperos vainglorious, braggart (Polybius, Epictetus) like Latin perperus. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. 1 Corinthians 13:5 uses it with αρεσκευομαι areskeuomai to play the toady. Is not puffed up Present direct middle indicative of πυσιοω phusioō from πυσις phusis (late form for πυσαω πυσιαω phusaōπυσα phusiaō from phusa bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See note on 1 Corinthians 4:6. [source]
Present active indicative of ζηλοω zēloō (contraction οειοι oeîoi same as subjunctive and optative forms). Bad sense of ζηλος zēlos from ζεω zeō to boil, good sense in 1 Corinthians 12:31. Love is neither jealous nor envious (both ideas). Vaunteth not itself (ου περπερευεται ou perpereuetai). From περπερος perperos vainglorious, braggart (Polybius, Epictetus) like Latin perperus. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. 1 Corinthians 13:5 uses it with αρεσκευομαι areskeuomai to play the toady. Is not puffed up Present direct middle indicative of πυσιοω phusioō from πυσις phusis (late form for πυσαω πυσιαω phusaōπυσα phusiaō from phusa bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See note on 1 Corinthians 4:6. [source]
Present direct middle indicative of πυσιοω phusioō from πυσις phusis (late form for πυσαω πυσιαω phusaōπυσα phusiaō from phusa bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See note on 1 Corinthians 4:6. [source]
First aorist (effective) passive indicative of πυσιοω phusioō which see note on 1 Corinthians 4:6. [source]
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]
From πυσιοω phusioō (present indicative active). See note on 1 Corinthians 4:6. Pride may be the result, not edification (οικοδομει oikodomei) which comes from love. Note article (η hē) with both γνωσις gnōsis and αγαπη agapē making the contrast sharper. See note on 1 Thessalonians 5:11 for the verb oikodomeō to build up. Love is the solution, not knowledge, in all social problems. [source]
Only here in the New Testament. Conceited inflation. For the kindred verb φυσιάω topuff up, see on 1 Corinthians 4:6. [source]
Rev., better, fashioning, thus preserving the distinctive force of σχῆμα outwardfashion, which forms part of the compound verb. See on Matthew 17:2; see on 1 Corinthians 4:6. [source]
Old word from δολος dolos (lure, snare), only here in N.T. (cf. Romans 16:18). Fashioning themselves (μετασχηματιζομενοι metaschēmatizomenoi). Present middle (direct) participle of the old verb μετασχηματιζω metaschēmatizō for which see note on 1 Corinthians 4:6. Masquerading as apostles of Christ by putting on the outward habiliments, posing as ministers of Christ (“gentlemen of the cloth,” nothing but cloth). Paul plays with this verb in 2 Corinthians 11:13, 2 Corinthians 11:14, 2 Corinthians 11:15. [source]
Present middle (direct) participle of the old verb μετασχηματιζω metaschēmatizō for which see note on 1 Corinthians 4:6. Masquerading as apostles of Christ by putting on the outward habiliments, posing as ministers of Christ (“gentlemen of the cloth,” nothing but cloth). Paul plays with this verb in 2 Corinthians 11:13, 2 Corinthians 11:14, 2 Corinthians 11:15. [source]
Same construction with first aorist passive subjunctive. Such as ye would not (οιον ου τελετε hoion ou thelete). Neat change in voice just before and position of the negative here. Lest by any means Still further negative purpose by repeating the conjunction. With graphic pen pictures Paul describes what had been going on against him during his long absence. Backbitings (καταλαλιαι katalaliai). Late and rare word. In N.T. only here and 1 Peter 2:1. If it only existed nowhere else! Whisperings Late word from πσιτυριζω psithurizō to whisper into one‘s ear. An onomatopoetic word for the sibilant murmur of a snake charmer (Ecclesiastes 10:11). Only here in N.T. Swellings (πυσιωσεις phusiōseis). From πυσιοω phusioō to swell up, late word only here and in ecclesiastical writers. Did Paul make up the word for the occasion? See note on 1 Corinthians 4:6 for verb. Tumults See note on 2 Corinthians 6:5. [source]
Still further negative purpose by repeating the conjunction. With graphic pen pictures Paul describes what had been going on against him during his long absence. Backbitings (καταλαλιαι katalaliai). Late and rare word. In N.T. only here and 1 Peter 2:1. If it only existed nowhere else! Whisperings Late word from πσιτυριζω psithurizō to whisper into one‘s ear. An onomatopoetic word for the sibilant murmur of a snake charmer (Ecclesiastes 10:11). Only here in N.T. Swellings (πυσιωσεις phusiōseis). From πυσιοω phusioō to swell up, late word only here and in ecclesiastical writers. Did Paul make up the word for the occasion? See note on 1 Corinthians 4:6 for verb. Tumults See note on 2 Corinthians 6:5. [source]
Late word from πσιτυριζω psithurizō to whisper into one‘s ear. An onomatopoetic word for the sibilant murmur of a snake charmer (Ecclesiastes 10:11). Only here in N.T. Swellings (πυσιωσεις phusiōseis). From πυσιοω phusioō to swell up, late word only here and in ecclesiastical writers. Did Paul make up the word for the occasion? See note on 1 Corinthians 4:6 for verb. Tumults See note on 2 Corinthians 6:5. [source]
From πυσιοω phusioō to swell up, late word only here and in ecclesiastical writers. Did Paul make up the word for the occasion? See note on 1 Corinthians 4:6 for verb. [source]
From Christ as he will show (Galatians 5:4). That ye may seek them (ινα αυτους ζηλουτε hina autous zēloute). Probably present active indicative with ινα hina as in πυσιουστε phusiousthe (1 Corinthians 4:6) and γινωσκομεν ginōskomen (1 John 5:20). The contraction οητε ̇oēte would be ωτε ̇ōte not ουτε ̇oute (Robertson, Grammar, p. 325). [source]
Probably present active indicative with ινα hina as in πυσιουστε phusiousthe (1 Corinthians 4:6) and γινωσκομεν ginōskomen (1 John 5:20). The contraction οητε ̇oēte would be ωτε ̇ōte not ουτε ̇oute (Robertson, Grammar, p. 325). [source]
See on Matthew 17:2; see on 1 Corinthians 4:6; 1 Corinthians 11:13. Also see on form, Phlippians 2:6; and see on fashion, Phlippians 2:8. The word thus indicates a change in what is outward and shifting - the body. Rev., correctly, shall fashion anew. Refashion (?). [source]
Future active indicative of μετασχηματιζω metaschēmatizō for which see note on 1 Corinthians 4:6; 2 Corinthians 11:13. [source]
Vainly characterizes the emptiness of such pretension; puffed up, the swelling intellectual pride of those who make it. See on 1Corinthians href="/desk/?q=1co+4:6&sr=1">1 Corinthians 4:6; and compare 1 Corinthians 8:1. The humility is thus characterized as affected, and the teachers as charlatans. [source]
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]
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]
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]
Literally, build ye, one the one (εις heis nominative in partitive apposition with unexpressed υμεις humeis subject of οικοδομειτε oikodomeite Then τον ενα ton hena the accusative in partitive apposition with the unexpressed εαυτους heautous or αλληλους allēlous See the same idiom in 1 Corinthians 4:6 one in behalf of the one, εις υπερ του ενος heis huper tou henos Build is a favourite Pauline metaphor. [source]