KJV: Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.
YLT: or because of us by all means doth He say it? yes, because of us it was written, because in hope ought the plower to plow, and he who is treading ought of his hope to partake in hope.
Darby: or does he say it altogether for our sakes? For for our sakes it has been written, that the plougher should plough in hope, and he that treads out corn, in hope of partaking of it.
ASV: or saith he it assuredly for our sake? Yea, for our sake it was written: because he that ploweth ought to plow in hope, and he that thresheth, to thresh in hope of partaking.
| δι’ | because of |
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Parse: Preposition Root: διά Sense: through. |
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| ἡμᾶς | us |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| πάντως | entirely |
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Parse: Adverb Root: πάντως Sense: altogether. |
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| λέγει | is He speaking |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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| δι’ | For sake of |
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Parse: Preposition Root: διά Sense: through. |
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| ἐγράφη | it was written |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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| ὅτι | because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ὀφείλει | ought |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ὀφείλω Sense: to owe. |
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| ἐλπίδι | hope |
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Parse: Noun, Dative Feminine Singular Root: ἐλπίς Sense: expectation of evil, fear. |
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| ὁ | the [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀροτριῶν | plowing |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἀροτριάω Sense: to plough. |
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| ἀροτριᾶν | to plow |
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Parse: Verb, Present Infinitive Active Root: ἀροτριάω Sense: to plough. |
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| ἀλοῶν | threshing |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἀλοάω Sense: to thresh. |
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| τοῦ | - |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| μετέχειν | to partake |
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Parse: Verb, Present Infinitive Active Root: μετέχω Sense: to be or become partaker. |
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Greek Commentary for 1 Corinthians 9:10
Late verb αροτριαω arotriaō to plough, for the old αροω aroō from αροτρον arotron (plough), in lxx and rare in papyri. [source]
The infinitive αλοαιν aloāin is not repeated nor is οπειλει opheilei though it is understood, “He that thresheth ought to thresh in hope of partaking.” He that ploughs hardly refers to the ox at the plough as he that threshes does. The point is that all the workers (beast or man) share in the fruit of the toil. [source]
Better, as Rev., in margin, as He doubtless doth, or, as American Rev., assuredly. [source]
See on Romans 8:21. Resting on hope. Compare Aeschylus: “When hope has raised me up on strength ( ἐπ ' ἀλκᾶς ); i.e. elated me with confidence” (“Choephoroe,” 407). [source]
The text is in error here. The true reading is ὁ ἀλοῶν ἐπ ' ἐλπίδι τοῦ μετέχειν andhe that thresheth to thresh in hope of partaking. [source]
Reverse Greek Commentary Search for 1 Corinthians 9:10
Παντως Pantōs is old adverb, by all means, altogether, wholly, certainly as here and Acts 28:4; Luke 4:23; 1 Corinthians 9:10. This future middle of ακουω akouō is the usual form instead of ακουσω akousō There was no way to conceal Paul‘s arrival nor was it wise to do so. B C and several cursives omit δει πλητος συνελτειν dei plēthos sunelthein (The multitude must needs come together). [source]
But here probably with the notion of doubtless or assuredly. The editors differ in the verse divisions here. The Canterbury Version puts both these questions in 1 Corinthians 9:10, the American Standard the first in 1 Corinthians 9:9, the second in 1 Corinthians 9:10. [source]
This late word οπσωνιον opsōnion (from οπσον opson cooked meat or relish with bread, and ωνεομαι ōneomai to buy) found in Menander, Polybius, and very common in papyri and inscriptions in the sense of rations or food, then for the soldiers‘ wages (often provisions) or the pay of any workman. So of the wages of sin (Romans 6:23). Paul uses λαβων οπσωνιον labōn opsōnion (receiving wages, the regular idiom) in 2 Corinthians 11:8. See Moulton and Milligan, Vocabulary; Deissmann, Bible Studies, pp. 148, 266; Light from the Ancient East, p. 168. To give proof of his right to receive pay for preaching Paul uses the illustrations of the soldier (1 Corinthians 9:7), the husbandman (1 Corinthians 9:7), the shepherd (1 Corinthians 9:7), the ox treading out the grain (1 Corinthians 9:8), the ploughman (1 Corinthians 9:10), the priests in the temple (1 Corinthians 9:13), proof enough in all conscience, and yet not enough for some churches who even today starve their pastors in the name of piety. Who planteth a vineyard? (τις πυτευει αμπελωνα tis phuteuei ampelōna̱). Αμπελων Ampelōn no earlier than Diodorus, but in lxx and in papyri. Place of vines (αμπελος ampelos), meaning of ending ων ̇ōn Who feedeth a flock? Cognate accusative, both old words. Paul likens the pastor to a soldier, vinedresser, shepherd. He contends with the world, he plants churches, he exercises a shepherd‘s care over them (Vincent). [source]
Quotation from Deuteronomy 25:4. Prohibition by ου ou and the volitive future indicative. Πιμοω Phimoō to muzzle (from πιμος phimos a muzzle for dogs and oxen), appears first in Aristophanes (Clouds, 592) and not again till lxx and N.T., though in the papyri also. Evidently a vernacular word, perhaps a slang word. See metaphorical use in Matthew 22:12, Matthew 22:34. Αλοωντα Aloōnta is present active participle of the old verb αλοαω aloaō occurs in the N.T. only here (and 1 Corinthians 9:10) and 1 Timothy 5:18 where it is also quoted. It is probably derived from αλος halos or αλον halon a threshing-floor, or the disc of a shield or of the sun and moon. The Egyptians according to the monuments, used oxen to thresh out the grain, sometimes donkeys, by pulling a drag over the grain. The same process may be found today in Andalusia, Italy, Palestine. A hieroglyphic inscription at Eileithyas reads: [source]
Lit., with blessings. Compare 1 Corinthians 9:10, “plow in hope ( ἐπ ' ἐλπίδι ).” [source]
N.T.oLit. are allegorised. From ἄλλο another ἀγορεύειν tospeak. Hence, things which are so spoken as to give a different meaning from that which the words express. For parable, allegory, fable, and proverb, see on Matthew 13:3. An allegory is to be distinguished from a type. An O.T. type is a real prefiguration of a N.T. fact, as the Jewish tabernacle explained in John href="/desk/?q=joh+3:14&sr=1">John 3:14. Comp. Romans 5:14; 1 Corinthians 10:6, 1 Corinthians 10:11. An allegory exhibits figuratively the ideal character of a fact. The type allows no latitude of interpretation. The allegory lends itself to various interpretations. This passage bears traces of Paul's rabbinical training. At the time of Christ, Scripture was overlaid with that enormous mass of rabbinic interpretation which, beginning as a supplement to the written law, at last superseded and threw it into contempt. The plainest sayings of Scripture were resolved into another sense; and it was asserted by one of the Rabbis that he that renders a verse of Scripture as it appears, says what is not true. The celebrated Akiba assumed that the Pentateuch was a continuous enigma, and that a meaning was to be found in every monosyllable, and a mystical sense in every hook and flourish of the letters. The Talmud relates how Akiba was seen by Moses in a vision, drawing from every horn of every letter whole bushels of decisions. The oral laws, subsequently reduced to writing in the Talmud, completely overshadowed and superseded the Scriptures, so that Jesus was literally justified in saying: “Thus have ye make the commandment of God of none effect through your tradition.” Paul had been trained as a Rabbi in the school of Hillel, the founder of the rabbinical system, whose hermeneutic rules were the basis of the Talmud. As Jowett justly says: “Strange as it may at first appear that Paul's mode of interpreting the Old Testament Scriptures should not conform to our laws of logic or language, it would be far stranger if it had not conformed with the natural modes of thought and association in his own day.” His familiarity with this style of exposition gave him a real advantage in dealing with Jews. -DIVIDER- -DIVIDER- It is a much-mooted question whether, in this passage, Paul is employing an argument or an illustration. The former would seem to be the case. On its face, it seems improbable that, as Dr. Bruce puts it: “it is poetry rather than logic, meant not so much to convince the reason as to captivate the imagination.” Comp. the argument in Galatians 3:16, and see note. It appears plain that Paul believed that his interpretation actually lay hidden in the O.T. narrative, and that he adduced it as having argumentative force. Whether he regarded the correspondence as designed to extend to all the details of his exposition may be questioned; but he appears to have discerned in the O.T. narrative a genuine type, which he expanded into his allegory. For other illustrations of this mode of treatment, see Romans 2:24; Romans 9:33; 1 Corinthians 2:9; 1 Corinthians 9:9, 1 Corinthians 9:10; 1 Corinthians 10:1-4. [source]
More correctly, while he is treading out. The verb only here and 1 Corinthians 9:9, 1 Corinthians 9:10. Comp. ἅλων a threshing-floor, Matthew 3:12; Luke 3:17. An analogy to the O.T. injunction may be found in the laws giving to the Athenians by the mythical Triptolemus, one of which was, “Hurt not the laboring beast.” Some one having violated this command by slaying a steer which was eating the sacred cake that lay upon the altar, - an expiation-feast, Bouphonia or Diipolta was instituted for the purpose of atoning for this offense, and continued to be celebrated in Athens. Aristophanes refers to it (Clouds, 985). A laboring ox was led to the altar of Zeus on the Acropolis, which was strewn with wheat and barley. As soon as the ox touched the grain, he was killed by a blow from an axe. The priest who struck the blow threw away the axe and fled. The flesh of the ox was then eaten, and the hide was stuffed and set before the plough. Then began the steer-trial before a judicial assembly in the Prytaneum, by which the axe was formally condemned to be thrown into the sea. [source]
Both words Pastoand olxx. Both in Class. More literally, smiters of fathers and mothers, though used in Class. Of parricides and matricides. Derived from ἀλοᾶν tosmite or thresh. The simple verb, 1 Corinthians 9:9, 1 Corinthians 9:10. [source]
Better, Must be the first to partake. His is the first right to the fruits of his labor in the gospel. The writer seems to have in his eye 1 Corinthians 9:7, where there is a similar association of military service and farming to illustrate the principle that they who proclaim the gospel should live of the gospel. Μεταλαμβάνειν to partake, oP, and only here in Pastorals. Paul uses μετέχειν . See 1 Corinthians 9:10, 1 Corinthians 9:12; 1 Corinthians 10:17, 1 Corinthians 10:21, 1 Corinthians 10:30. [source]