KJV: Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?
YLT: have ye not known that the saints shall judge the world? and if by you the world is judged, are ye unworthy of the smaller judgments?
Darby: Do ye not then know that the saints shall judge the world? and if the world is judged by you, are ye unworthy of the smallest judgments?
ASV: Or know ye not that the saints shall judge the world? and if the world is judged by you, are ye unworthy to judge the smallest matters?
οἴδατε | know you |
Parse: Verb, Perfect Indicative Active, 2nd Person Plural Root: οἶδα Sense: to see. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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ἅγιοι | saints |
Parse: Adjective, Nominative Masculine Plural Root: ἅγιος Sense: most holy thing, a saint. |
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κόσμον | world |
Parse: Noun, Accusative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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κρινοῦσιν | will judge |
Parse: Verb, Future Indicative Active, 3rd Person Plural Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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κρίνεται | is to be judged |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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κόσμος | world |
Parse: Noun, Nominative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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ἀνάξιοί | unworthy |
Parse: Adjective, Nominative Masculine Plural Root: ἀνάξιος Sense: unworthy, unfit for a thing. |
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ἐστε | are you |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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κριτηρίων | of cases |
Parse: Noun, Genitive Neuter Plural Root: κριτήριον Sense: the instrument or means of trying or judging anything. |
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ἐλαχίστων | of the smallest |
Parse: Adjective, Genitive Neuter Plural, Superlative Root: ἐλάχιστος Sense: smallest least. |
Greek Commentary for 1 Corinthians 6:2
Future active indicative. At the last day with the Lord Jesus (Matthew 19:28; Luke 22:30). [source]
Αναχιος Anaxios is an old word Hence here it would mean, “Are ye unworthy of the smallest tribunals?” That is, of sitting on the smallest tribunals, of forming courts yourselves to settle such things? [source]
The word means, 1, The instrument or rule of judging; 2, the tribunal of a judge. It occurs only here, 1 Corinthians 6:4, and James 2:6, where it means judgment-seats. This latter gives a good sense here without having recourse to the meaning suit or case, which lacks warrant. So Rev., in margin, “are ye unworthy of the smallest tribunals? ” That is, are ye unworthy of holding or passing judgment in such inferior courts? [source]
Reverse Greek Commentary Search for 1 Corinthians 6:2
The Greek adds δή , now, which is not rendered by A. V. or Rev. It gives precision and emphasis to the command, implying that it is for a special purpose, and to be obeyed at the time. Compare Luke 2:15; Acts 15:36; 1 Corinthians 6:20. [source]
Genitive absolute also. Christian Jews were keeping up the Jewish fast (Luke 18:12). Note fasting also in the choice of elders for the Mission Churches (Acts 14:23). Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world. Separate me (απορισατε δη μοι aphorisate dē moi). First aorist active imperative of αποριζω aphorizō old verb to mark off boundaries or horizon, used by Paul of his call (Romans 1:1; Galatians 1:15). The Greek has δη dē a shortened form of ηδη ēdē and like Latin jam and German doch, now therefore. It ought to be preserved in the translation. Cf. Luke 2:15; Acts 15:36; 1 Corinthians 6:20. Μοι Moi is the ethical dative. As in Acts 13:1 Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. Whereunto Here εις eis has to be repeated from εις το εργον eis to ergon just before, “for which” as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions. [source]
First aorist active imperative of αποριζω aphorizō old verb to mark off boundaries or horizon, used by Paul of his call (Romans 1:1; Galatians 1:15). The Greek has δη dē a shortened form of ηδη ēdē and like Latin jam and German doch, now therefore. It ought to be preserved in the translation. Cf. Luke 2:15; Acts 15:36; 1 Corinthians 6:20. Μοι Moi is the ethical dative. As in Acts 13:1 Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. [source]
Literally, but regarded as the outward organ of the will. So, expressly, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Compare Romans 7:5, Romans 7:23. Hence the exhortation to glorify God in the body (1 Corinthians 6:20; compare Philemon 1:20; 2 Corinthians 4:10). So the body is called the body of sin (Romans 6:6; compare Colossians 2:11). In later Greek usage slaves were called σώματα bodiesSee Revelation 18:13. [source]
Why should the Revisers have retained the obsolete wot here, when they have rendered elsewhere, know ye not? See Romans 6:16; 1 Corinthians 3:16; 1 Corinthians 5:6, 1 Corinthians 6:2, etc. The phrase indicates that this cannot be thought of as true. [source]
Lit., bond-servant or slave. Paul applies the term to himself, Galatians 1:10; Philemon 1:1; Titus 1:1; and frequently to express the relation of believers to Christ. The word involves the ideas of belonging to a master, and of service as a slave. The former is emphasized in Paul's use of the term, since Christian service, in his view, has no element of servility, but is the expression of love and of free choice. From this stand-point the idea of service coheres with those of freedom and of sonship. Compare 1 Corinthians 7:22; Galatians 4:7; Ephesians 6:6; Philemon 1:16. On the other hand, believers belong to Christ by purchase (1 Corinthians 6:20; 1 Peter 1:18; Ephesians 1:7), and own Him as absolute Master. It is a question whether the word contains any reference to official position. In favor of this it may be said that when employed in connection with the names of individuals, it is always applied to those who have some special work as teachers or ministers, and that most of such instances occur in the opening salutations of the apostolic letters. The meaning, in any case, must not be limited to the official sense. [source]
Better, tribunals or courts, as 1 Corinthians 6:2. If you have to hold courts for the settlement of private matters. [source]
See note on 1 Corinthians 6:20 for this very phrase, here repeated. Both classes (slaves and freemen) were purchased by the blood of Christ. [source]
First aorist active of the compound verb εχαγοραζω exagorazō (Polybius, Plutarch, Diodorus), to buy from, to buy back, to ransom. The simple verb αγοραζω agorazō (1 Corinthians 6:20; 1 Corinthians 7:23) is used in an inscription for the purchase of slaves in a will (Deissmann, Light from the Ancient East, p. 324). See also Galatians 4:5; Colossians 4:5; Ephesians 5:16. Christ purchased us from the curse of the law “Out from (εκ ek repeated) under (υπο hupo in Galatians 3:10) the curse of the law.” [source]
Rev., better, of any value. The real value of these ascetic practices contrasted with their popular estimation. Price or value is the original meaning of τιμή , and its use in this sense is frequent in classical Greek. So in the New Testament, as Matthew 27:9, “the price of Him who was priced ( τετιμημένου ).” In Paul, 1 Corinthians 6:20; 1 Corinthians 7:23. The idea of value appears in 1 Peter 1:19. “Ye were redeemed - with the precious ( τιμίῳ ) blood of Christ;” something of real and adequate value. So 1 Peter 2:4, of Christ as the living stone, precious ( ἔντιμον ), of recognized value. [source]
This at least includes pecuniary remuneration for services, if it is not limited to that. The use of τιμή as pay or price appears Matthew 27:6, Matthew 27:9; Acts 4:34; Acts 7:16; 1 Corinthians 6:20. Double, not in a strictly literal sense, but as πλείονα τιμὴν morehonor, Hebrews 3:3. The comparison is with those Elders who do not exhibit equal capacity or efficiency in ruling. The passage lends no support to the Reformed theory of two classes of Elders - ruling and teaching. The special honor or emolument is assigned to those who combine qualifications for both. [source]
Only here, Luke 24:21; 1 Peter 1:18. See on 1 Timothy 2:6. Neither λύτρον ransom, λύτρωσις redemption, nor λυτρωτής redeemer occur in Paul. He has the figure of purchase ( ἀγοράζεσθαι, ἐξαγοράζεσθαι ), 1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5. Comp. Revelation 5:9; Revelation 14:3, Revelation 14:4; 2 Peter 2:1. [source]
Only here and 1 Corinthians 6:2, 1 Corinthians 6:4. [source]
Not very common compound Examples in papyri of harsh treatment by men in authority. Already poor Christians are feeling pressure from rich Jews as overlords.Drag you (ελκουσιν υμας helkousin humas). Old and vigorous word for violent treatment, as of Paul in Acts 16:19; Acts 21:30. Cf. such violence in Luke 12:58; Acts 8:3.Before the judgment-seats “To courts of justice” as in 1 Corinthians 6:2, 1 Corinthians 6:4 (only other N.T. examples). Common in the papyri in this sense. From κρινω krinō to judge, κριτης kritēs (judge), place where judgment is given. [source]
“To courts of justice” as in 1 Corinthians 6:2, 1 Corinthians 6:4 (only other N.T. examples). Common in the papyri in this sense. From κρινω krinō to judge, κριτης kritēs (judge), place where judgment is given. [source]
First aorist active infinitive of κατιζω kathizō This promise grows out of the prophecy that the saints will share in the Messiah‘s rule, made to the twelve (Matthew 19:28; Luke 22:29.), repeated by Paul (1 Corinthians 6:2.), enlarged in Revelation 22:1-5 (to last forever, 2 Timothy 2:11.). James and John took this hope and promise literally (Mark 10:40) not metaphorically.As I also overcame (ως καγω ενικησα hōs kagō enikēsa). First aorist active indicative of νικαω nikaō looking back on the victory as over in the past. In John 16:33 before the Cross Jesus says Εγω νενικηκα τον κοσμον Egō nenikēka ton kosmon (perfect active), emphasizing the abiding effect of the victory.Sat down “I took my seat” (Hebrews 1:3) where Christ is now (Revelation 22:3; Colossians 3:1). Cf. 1 John 5:4; Revelation 2:27. Each of these seven messages begins alike and ends alike. Each is the message of the Christ and of the Holy Spirit to the angel of the church. Each has a special message suited to the actual condition of each church. In each case the individual who overcomes has a promise of blessing. Christ the Shepherd knows his sheep and lays bare the particular peril in each case. [source]
Cognate accusative for οιδε oide Second aorist passive indicative of σπαζω sphazō Αγοραζω Agorazō used by Paul and Peter of our purchase from sin by Christ (1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5; 2 Peter 2:1; cf. 1 Peter 1:18.).Unto God Dative case of advantage as also in Revelation 5:10.With thy blood (εν τωι αιματι σου en tōi haimati sou). Instrumental use of εν en as in Revelation 1:5. The blood of Christ as the price of our redemption runs all through the Apocalypse. This is the reason why Christ is worthy to “take the book and open its seals.” That is, he is worthy to receive adoration and worship (Revelation 4:11) as the Father does.Men of every No αντρωπους anthrōpous (men) or τινας tinas (some) before εκ ek in the Greek. See a like ellipsis in Revelation 11:9 with a like grouping of words for all mankind, representatives of all races and nations (Revelation 7:9; Revelation 13:7; Revelation 14:6). [source]
Second aorist passive indicative of σπαζω sphazō Αγοραζω Agorazō used by Paul and Peter of our purchase from sin by Christ (1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5; 2 Peter 2:1; cf. 1 Peter 1:18.). [source]