KJV: And they that use this world, as not abusing it: for the fashion of this world passeth away.
YLT: and those using this world, as not using it up; for passing away is the fashion of this world.
Darby: and they that use the world, as not disposing of it as their own; for the fashion of this world passes.
ASV: and those that use the world, as not using it to the full: for the fashion of this world passeth away.
| οἱ | those |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| χρώμενοι | using |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: χράομαι Sense: to receive a loan. |
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| κόσμον | world |
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Parse: Noun, Accusative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| καταχρώμενοι | using [it] as their own |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: καταχράομαι Sense: to use much or excessively or ill. |
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| παράγει | Is passing away |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: παράγω Sense: pass by. |
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| σχῆμα | present form |
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Parse: Noun, Nominative Neuter Singular Root: σχῆμα Sense: the habitus, as comprising everything in a person which strikes the senses, the figure, bearing, discourse, actions, manner of life etc. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| κόσμου | world |
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Parse: Noun, Genitive Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| τούτου | this |
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Parse: Demonstrative Pronoun, Genitive Masculine Singular Root: οὗτος Sense: this. |
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Greek Commentary for 1 Corinthians 7:31
Old verb χραομαι chraomai usually with the instrumental case, but the accusative occurs in some Cretan inscriptions and in late writers according to a tendency of verbs to resume the use of the original accusative (Robertson, Grammar, p. 468). [source]
Perfective use of κατα kata in composition, old verb, but here only in N.T., to use up, use to the full. Papyri give examples of this sense. This is more likely the idea than “abusing” it. For the fashion of this world passeth away (παραγει γαρ το σχημα του κοσμου τουτου paragei gar to schēma tou kosmou toutou). Cf. 1 John 2:17. Σχημα Schēma is the habitus, the outward appearance, old word, in N.T. only here and Philemon 2:7. Παραγει Paragei (old word) means “passes along” like a moving panorama (movie show!). Used of Jesus passing by in Jericho (Matthew 20:30). [source]
Cf. 1 John 2:17. Σχημα Schēma is the habitus, the outward appearance, old word, in N.T. only here and Philemon 2:7. Παραγει Paragei (old word) means “passes along” like a moving panorama (movie show!). Used of Jesus passing by in Jericho (Matthew 20:30). [source]
Only here and 1 Corinthians 9:18. The verb means to use up or consume by using. Hence the sense of misuse by overuse. So A.V. and Rev., abuse. But the American Rev., and Rev. at 1 Corinthians 9:18, use to the full, thus according better with the preceding antitheses, which do not contrast what is right and wrong in itself (as use and abuse), but what is right in itself with what is proper under altered circumstances. In ordinary cases it is right for Christians to sorrow; but they should live now as in the near future, when earthly sorrow is to be done away. It is right for them to live in the married state, but they should “assimilate their present condition” to that in which they neither marry nor are given in marriage. [source]
Or, as some, the continuous present, is passing. If the former, the nature of the worldly order is expressed. It is transitory. If the latter, the fact; it is actually passing, with a suggestion of the nearness of the consummation. The context seems to indicate the latter. [source]
Reverse Greek Commentary Search for 1 Corinthians 7:31
μετά , denoting change or transfer, and μορφή , form. This latter word denotes the form regarded as the distinctive nature and character of the object, and is distinguished from σχῆμα , the changeable, outward fashion: in a man, for instance, his gestures, clothes, words, acts. The μορφή partakes of the essence of a thing; the σχῆμα is an accident which may change, leaving the form unaffected. Compare Mark 16:12; Christ “appeared in another form ” ( μορφή )and 1 Corinthians 7:31: “the fashion ( σχῆμα ) of the world passeth away.” The distinction passes into the verbs compounded with these two nouns. Thus, Romans 12:2, “Be not conformed to this world,” is μὴ συσχηματίζεσθε ;i.e., be not fashioned according to the fleetingfashion of this world. So Rev.,fashioned. See, also, 2 Corinthians 11:13, 2 Corinthians 11:14, 2 Corinthians 11:15, where the changes described are changes in outward semblance. False apostles appeared in the outward fashion of apostles of Christ; Satan takes on the outward appearance of an angel. All these changes are in the accidents of the life, and do not touch its inner, essential quality. On the other hand, a change in the inner life is described as a change of μορθή , never of σχῆμα . Hence, Romans 12:2, “Be ye transformed ( μεταμορφοῦσθε )the change taking place by the renewing of the mind. Compare Romans 8:29; 2 Corinthians 3:18; Philemon 3:21; and see, further, on Philemon 2:6, Philemon 2:7. Why, then, it may be asked, is a compound of μορφή employed in this description of the transfigured Saviour, since the change described is a change in his outward appearance? It may be answered, because a compound of σχῆμα , expressing merely a change in the aspect of Christ's person and garments, would not express the deeper truth of the case, which is, that the visible change gets its real character and meaning from that which is essential in our Lord - his divine nature. A fore-shadowing or prophecy of his true form - his distinctive character - comes out in his transfiguration. He passes over into a form identified, so far as revealed, with the divine quality of his being, and prophetic of his revelation “as he is” (1 John 3:2), in the glory which he had with the Father before the world was (John 17:5). In truth, there is a deep and pregnant hint in the use of this word, which easily escapes observation, and which defies accurate definition. The profound and overwhelming impression upon the three disciples was due to something besides the shining of Christ's face and garments, and the presence of Moses and Elijah; and was deeper and subtler than the effect of all these combined. There was a fact and a power in that vision which mere radiance and the appearance of the dead patriarchs could not wholly convey: a revelation of Deity breaking out in that glorified face and form, which appealed to something deeper than sense, and confirmed the words from heaven: This is my beloved Son. The same truth is illustrated in the use of μορφή in Mark 16:12, where it is said that Jesus appeared in a different form ( ἐν ἑτέρᾳ μορφῇ ) after his resurrection. The accidents of figure, face, pierced hands and feet, were the same; but an indefinable change had passed upon him, the characteristic of which was that it prefigured his passing into the condition peculiar and appropriate to his essential spiritual and divine being. -DIVIDER- -DIVIDER- [source]
The word is the same as the metamorphoses (cf. Ovid) of pagan mythology. Luke does not use it. The idea is change It really presents the essence of a thing as separate from the σχημα schēma (fashion), the outward accident. So in Romans 12:2 Paul uses both verbs, συνσχεματιζεστε sunschematizesthe (be not fashioned) and μεταμορπουστε metamorphousthe (be ye transformed in your inner life). So in 1 Corinthians 7:31 σχημα schēma is used for the fashion of the world while in Mark 16:12 μορπη morphē is used of the form of Jesus after his resurrection. The false apostles are described by μετασχηματισομαι metaschēmatisomai in 2 Corinthians 11:13-15. In Philemon 2:6 we have εν μορπηι en morphēi used of the Preincarnate state of Christ and μορπην δουλου morphēn doulou of the Incarnate state (Philemon 2:7), while σχηματι ως αντρωπος schēmati hōs anthrōpos emphasizes his being found “in fashion as a man.” But it will not do in Matthew 17:2 to use the English transliteration μεταμορπωσις metamorphōsis because of its pagan associations. So the Latin transfigured (Vulgate transfiguratus est) is better. “The deeper force of μεταμορπουσται metamorphousthai is seen in 2 Corinthians 3:18 (with reference to the shining on Moses‘ face), Romans 12:2 ” (McNeile). The word occurs in a second-century papyrus of the pagan gods who are invisible. Matthew guards against the pagan idea by adding and explaining about the face of Christ “as the sun” and his garments “as the light.” [source]
Present passive imperative with μη mē stop being fashioned or do not have the habit of being fashioned. Late Greek verb συσχηματιζω suschēmatizō to conform to another‘s pattern (1 Corinthians 7:31; Philemon 2:7.). In N.T. only here and 1 Peter 1:14. [source]
See on 1 Corinthians 7:31. Rev., correctly, use to the full. [source]
Perfect periphrastic passive indicative of συστελλω sustellō old verb to place together, to draw together. Only twice in the N.T., here and Acts 5:6 which see. Found in the papyri for curtailing expenses. Calvin takes it for the shortness of human life, but apparently Paul pictures the foreshortening of time (opportunity) because of the possible nearness of and hope for the second coming. But in Philippians Paul faces death as his fate (Philemon 1:21-26), though still looking for the coming of Christ (1 Corinthians 3:20). That henceforth (το λοιπον ινα to loipon hina). Proleptic position of το λοιπον to loipon before ινα hina and in the accusative of general reference and ινα hina has the notion of result rather than purpose (Robertson, Grammar, p. 997). As though they had none This use of ως hōs with the participle for an assumed condition is regular and μη mē in the Koiné{[28928]}š is the normal negative of the participle. So the idiom runs on through 1 Corinthians 7:31. [source]
This use of ως hōs with the participle for an assumed condition is regular and μη mē in the Koiné{[28928]}š is the normal negative of the participle. So the idiom runs on through 1 Corinthians 7:31. [source]
Εις το Eis to for purpose with articular infinitive and perfective use of κατα kata (as in 1 Corinthians 7:31) with χρησασται chrēsasthai (first aorist middle infinitive). [source]
See on Hebrews 7:12. For the thought comp. 1 John 2:17; 1 Corinthians 7:31. [source]
He uses the article to point out “ετι απαχ eti hapax ” which he explains The removing For this word see Hebrews 7:12; Hebrews 11:5. For the transitory nature of the world see 1 Corinthians 7:31; 1 John 2:17. “There is a divine purpose in the cosmic catastrophe” (Moffatt). Made Perfect passive participle of ποιεω poieō Made by God, but made to pass away. That those things which are not shaken may remain Final clause with μη mē and the first aorist active subjunctive of μενω menō The Kingdom of God is not shaken, fearful as some saints are about it. [source]