KJV: For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.
YLT: for the word of the cross to those indeed perishing is foolishness, and to us -- those being saved -- it is the power of God,
Darby: For the word of the cross is to them that perish foolishness, but to us that are saved it is God's power.
ASV: For the word of the cross is to them that perish foolishness; but unto us who are saved it is the power of God.
λόγος | message |
Parse: Noun, Nominative Masculine Singular Root: λόγος Sense: of speech. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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τοῦ | of the |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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σταυροῦ | cross |
Parse: Noun, Genitive Masculine Singular Root: σταυρός Sense: an upright stake, esp. |
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τοῖς | to those |
Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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μὲν | indeed |
Parse: Conjunction Root: μέν Sense: truly, certainly, surely, indeed. |
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ἀπολλυμένοις | perishing |
Parse: Verb, Present Participle Middle or Passive, Dative Masculine Plural Root: ἀπόλλυμι Sense: to destroy. |
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μωρία | foolishness |
Parse: Noun, Nominative Feminine Singular Root: μωρία Sense: foolishness. |
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τοῖς | those |
Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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σῳζομένοις | being saved |
Parse: Verb, Present Participle Middle or Passive, Dative Masculine Plural Root: ἐκσῴζω Sense: to save, keep safe and sound, to rescue from danger or destruction. |
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ἡμῖν | to us |
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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δύναμις | power |
Parse: Noun, Nominative Feminine Singular Root: δύναμις Sense: strength power, ability. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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ἐστιν | it is |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
Greek Commentary for 1 Corinthians 1:18
Literally, “for the preaching (with which I am concerned as the opposite of wisdom of word in 1 Corinthians 1:17) that (repeated article ο ho almost demonstrative) of the cross.” “Through this incidental allusion to preaching St. Paul passes to a new subject. The discussions in the Corinthian Church are for a time forgotten, and he takes the opportunity of correcting his converts for their undue exaltation of human eloquence and wisdom” (Lightfoot). [source]
Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See note on 2 Thessalonians 2:10). Cf. 2 Corinthians 4:3. Foolishness (μωρια mōria). Folly. Old word from μωρος mōros foolish. In N.T. only in 1 Corinthians 1:18, 1 Corinthians 1:21, 1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19. But unto us which are being saved Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
Folly. Old word from μωρος mōros foolish. In N.T. only in 1 Corinthians 1:18, 1 Corinthians 1:21, 1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19. [source]
Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
Lit., the word, that, namely, of the cross. The second article is definitive and emphatic. The word of which the substance and purport is the cross. [source]
Lit., that are perishing. So Rev. The present participle denotes process: they who are on the way to destruction. Compare 2 Corinthians 2:15. [source]
Only in this epistle. See on have lost his savor, Matthew 5:13. [source]
Rev., being saved: in process of salvation. [source]
Reverse Greek Commentary Search for 1 Corinthians 1:18
Lit., the foolish thing. More specific than the abstract μωρία foolishness(1 Corinthians 1:18, 1 Corinthians 1:21), and pointing to the fact of Christ crucified. [source]
Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See note on 2 Thessalonians 2:10). Cf. 2 Corinthians 4:3. Foolishness (μωρια mōria). Folly. Old word from μωρος mōros foolish. In N.T. only in 1 Corinthians 1:18, 1 Corinthians 1:21, 1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19. But unto us which are being saved Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
Folly. Old word from μωρος mōros foolish. In N.T. only in 1 Corinthians 1:18, 1 Corinthians 1:21, 1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19. [source]
Both the person and the office (Lightfoot). I had no intent to go beyond him and in particular, and him crucified Literally, and this one as crucified (perfect passive participle). This phase in particular (1 Corinthians 1:18) was selected by Paul from the start as the centre of his gospel message. He decided to stick to it even after Athens where he was practically laughed out of court. The Cross added to the σχανδαλον scandalon of the Incarnation, but Paul kept to the main track on coming to Corinth. [source]
Literally, and this one as crucified (perfect passive participle). This phase in particular (1 Corinthians 1:18) was selected by Paul from the start as the centre of his gospel message. He decided to stick to it even after Athens where he was practically laughed out of court. The Cross added to the σχανδαλον scandalon of the Incarnation, but Paul kept to the main track on coming to Corinth. [source]
(perfect passive participle). This phase in particular (1 Corinthians 1:18) was selected by Paul from the start as the centre of his gospel message. He decided to stick to it even after Athens where he was practically laughed out of court. The Cross added to the σχανδαλον scandalon of the Incarnation, but Paul kept to the main track on coming to Corinth. [source]
In contrast with the plausibility just mentioned. This word, though an old one from αποδεικνυμι apodeiknumi to show forth, occurs nowhere else in the New Testament. Spirit (πνευμα pneuma) here can be the Holy Spirit or inward spirit as opposed to superficial expression and power (δυναμις dunamis) is moral power rather than intellectual acuteness (cf. 1 Corinthians 1:18). [source]
just mentioned. This word, though an old one from αποδεικνυμι apodeiknumi to show forth, occurs nowhere else in the New Testament. Spirit (πνευμα pneuma) here can be the Holy Spirit or inward spirit as opposed to superficial expression and power (δυναμις dunamis) is moral power rather than intellectual acuteness (cf. 1 Corinthians 1:18). [source]
(πνευμα pneuma) here can be the Holy Spirit or inward spirit as opposed to superficial expression and power (δυναμις dunamis) is moral power rather than intellectual acuteness (cf. 1 Corinthians 1:18). [source]
See note on Romans 16:25; note on Colossians 1:26; Ephesians 3:5. Articular perfect passive participle of αποκρυπτω apokruptō more precisely defining the indefinite σοπιαν sophian (wisdom). Foreordained before the worlds (προωρισεν προ των αιωνων proōrisen pro tōn aiōnōn). This relative clause (ην hēn) defines still more closely God‘s wisdom. Note προ pro with both verb and substantive (αιωνων aiōnōn). Constative aorist of God‘s elective purpose as shown in Christ crucified (1 Corinthians 1:18-24). “It was no afterthought or change of plan” (Robertson and Plummer). Unto our glory “The glory of inward enlightenment as well as of outward exaltation” (Lightfoot). [source]
This relative clause Constative aorist of God‘s elective purpose as shown in Christ crucified (1 Corinthians 1:18-24). “It was no afterthought or change of plan” (Robertson and Plummer). [source]
Condition of first class and assumed to be true. Predicate nominative σοπος sophos with the infinitive to agree with subject of δοκει dokei (Robertson, Grammar, p. 1038). Paul claimed to be “wise” himself in 1 Corinthians 3:10 and he desires that the claimant to wisdom may become wise (ινα γενηται σοπος hina genētai sophos purpose clause with ινα hina and subjunctive) by becoming a fool (μωρος γενεστω mōros genesthō second aorist middle imperative of γινομαι ginomai) as this age looks at him. This false wisdom of the world (1 Corinthians 1:18-20, 1 Corinthians 1:23; 1 Corinthians 2:14), this self-conceit, has led to strife and wrangling. Cut it out. [source]
Accusative of the inner object with πεποιτως pepoithōs “this thing itself.” Will perfect it (επιτελεσει epitelesei). Future active indicative of επιτελεω epiteleō will fully (επι epi̇) finish. God began and God will consummate it (see note on 2 Corinthians 8:6 and note on Galatians 3:3 where both words occur together as here), but not without their cooperation and partnership. Until the day of Jesus Christ The second coming as in Phlippians 1:10. See note on 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:18; 1 Corinthians 3:13; 2 Corinthians 1:14; Romans 13:12. Paul never sets the time for the Lord‘s return, but he is cheered by that blessed hope. [source]
The second coming as in Phlippians 1:10. See note on 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:18; 1 Corinthians 3:13; 2 Corinthians 1:14; Romans 13:12. Paul never sets the time for the Lord‘s return, but he is cheered by that blessed hope. [source]
Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock‘s opinion like 1 Timothy 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1 Corinthians 11:23) or objective genitive about Jesus like 2 Timothy 1:8; 1 Corinthians 1:18. According to godliness (κατα ευσεβειαν kata eusebeian). Promoting (designed for) godliness as in Titus 1:1. [source]
Also condition of first class with μη mē instead of ου ou Προσερχομαι Proserchomai (old verb, to come to, to approach, with dative) is common enough in N.T. (Hebrews 4:16; Hebrews 7:25, etc.), but in the metaphorical sense of coming to one‘s ideas, assenting to, here only in N.T., but is so used in Philo and Irenaeus (Ellicott). Sound words (υγιαινουσιν λογοις hugiainousin logois). See note on 1 Timothy 1:10 for υγιαινω hugiainō The words of our Lord Jesus Christ Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock‘s opinion like 1 Timothy 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1 Corinthians 11:23) or objective genitive about Jesus like 2 Timothy 1:8; 1 Corinthians 1:18. According to godliness (κατα ευσεβειαν kata eusebeian). Promoting (designed for) godliness as in Titus 1:1. [source]
The ethical dative of interest, as the world looks at it as in Acts 7:20; 1 Corinthians 1:18; 2 Corinthians 10:4; James 4:4. By the use of the article (the poor) James does not affirm that God chose all the poor, but only that he did choose poor people (Matthew 10:23-26; 1 Corinthians 1:26-28).Rich in faith (πλουσιους εν πιστει plousious en pistei). Rich because of their faith. As he has shown in James 1:9.Which he promised Genitive of the accusative relative ην hēn attracted to the case of the antecedent βασιλειας basileias (the Messianic kingdom), the same verb and idea already in James 1:12 Cf. the beatitude of Jesus in Matthew 5:3 for the poor in spirit. [source]