KJV: To another faith by the same Spirit; to another the gifts of healing by the same Spirit;
YLT: and to another faith in the same Spirit, and to another gifts of healings in the same Spirit;
Darby: and to a different one faith, in the power of the same Spirit; and to another gifts of healing in the power of the same Spirit;
ASV: to another faith, in the same Spirit; and to another gifts of healings, in the one Spirit;
| ἑτέρῳ | and to a different one |
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Parse: Adjective, Dative Masculine Singular Root: ἀλλοιόω Sense: the other, another, other. |
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| πίστις | faith |
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Parse: Noun, Nominative Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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| αὐτῷ | same |
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Parse: Personal / Possessive Pronoun, Dative Neuter 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Πνεύματι | Spirit |
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Parse: Noun, Dative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| ἄλλῳ | to another |
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Parse: Adjective, Dative Masculine Singular Root: ἄλλος Sense: another, other. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| χαρίσματα | gifts |
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Parse: Noun, Nominative Neuter Plural Root: χάρισμα Sense: a favour with which one receives without any merit of his own. |
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| ἰαμάτων | of healing |
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Parse: Noun, Genitive Neuter Plural Root: ἴαμα Sense: a means of healing, remedy, medicine. |
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| τῷ | that |
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Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ἑνὶ | one |
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Parse: Adjective, Dative Neuter Singular Root: εἷς Sense: one. |
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Greek Commentary for 1 Corinthians 12:9
Not faith of surrender, saving faith, but wonder-working faith like that in 1 Corinthians 13:2 (Matthew 17:20; Matthew 21:21). Note here εν τωι αυτωι πνευματι en tōi autōi pneumati (in the same Spirit) in contrast with δια dia and κατα kata in 1 Corinthians 12:8. [source]
Ιαμα Iama old word from ιαομαι iaomai common in lxx, in N.T. only in this chapter. It means acts of healing as in Acts 4:30 (cf. James 5:14) and Luke 7:21 (of Jesus). Note εν en here as just before. [source]
Not saving faith in general, which is the common endowment of all Christians, but wonder-working faith. [source]
Reverse Greek Commentary Search for 1 Corinthians 12:9
“Held together.” Common verb again for the sick as in Luke 4:38. Of fever (πυρετοις puretois). Instrumental case, and plural “fevers,” medical term for intermittent attacks of fever (Demosthenes, Lucian, medical writers). Dysentery Instrumental case also. Late form of the older ndusenterian and only here in N.T. Our very word dysentery. Another medical term of which Luke uses so many. Hippocrates often mentions these two diseases together. Laying his hands on him healed him (δυσεντερια epitheis tas cheiras autōi iasato auton). Either like the laying on of hands in James 5:14, the gift of healing (1 Corinthians 12:9.), or the tender interest of Jesus when he took hold of the hand of Peter‘s mother-in-law (Mark 1:31). Ramsay argues that επιτεις τας χειρας αυτωι ιασατο αυτον iaomai is employed here of the miraculous healing by Paul while ιαομαι therapeuō is used of the cures by Luke the physician (Acts 28:9). This is a general distinction and it is probably observed here, but in Luke 6:18 (which see) both verbs are employed of the healings by Jesus. Came and were healed Imperfect middle and imperfect passive. A regular stream of patients came during these months. Luke had his share in the honours, “us” Instrumental case. The word was often applied to payment for professional services as we today speak of an honorarium. They put on board Second aorist middle indicative of επετεντο epitithēmi to put on. The idea of “on board” is merely suggested by επιτιτημι anagomenois (when we sailed) “the things for our needs” (αναγομενοις ta pros tas chreias). [source]
Either like the laying on of hands in James 5:14, the gift of healing (1 Corinthians 12:9.), or the tender interest of Jesus when he took hold of the hand of Peter‘s mother-in-law (Mark 1:31). Ramsay argues that επιτεις τας χειρας αυτωι ιασατο αυτον iaomai is employed here of the miraculous healing by Paul while ιαομαι therapeuō is used of the cures by Luke the physician (Acts 28:9). This is a general distinction and it is probably observed here, but in Luke 6:18 (which see) both verbs are employed of the healings by Jesus. [source]
Instrumental case also. Late form of the older ndusenterian and only here in N.T. Our very word dysentery. Another medical term of which Luke uses so many. Hippocrates often mentions these two diseases together. Laying his hands on him healed him (δυσεντερια epitheis tas cheiras autōi iasato auton). Either like the laying on of hands in James 5:14, the gift of healing (1 Corinthians 12:9.), or the tender interest of Jesus when he took hold of the hand of Peter‘s mother-in-law (Mark 1:31). Ramsay argues that επιτεις τας χειρας αυτωι ιασατο αυτον iaomai is employed here of the miraculous healing by Paul while ιαομαι therapeuō is used of the cures by Luke the physician (Acts 28:9). This is a general distinction and it is probably observed here, but in Luke 6:18 (which see) both verbs are employed of the healings by Jesus. Came and were healed Imperfect middle and imperfect passive. A regular stream of patients came during these months. Luke had his share in the honours, “us” Instrumental case. The word was often applied to payment for professional services as we today speak of an honorarium. They put on board Second aorist middle indicative of επετεντο epitithēmi to put on. The idea of “on board” is merely suggested by επιτιτημι anagomenois (when we sailed) “the things for our needs” (αναγομενοις ta pros tas chreias). [source]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
Demonstrative ος hos with μεν men in dative case, to this one. The distribution or correlation is carried on by αλλωι δε allōi de (1 Corinthians 12:8-10 1 Corinthians 12:9, 1 Corinthians 12:10), ετερωι δε heterōi de (1 Corinthians 12:9, 1 Corinthians 12:10) for variety, nine manifestations of the Spirit‘s work in 1 Corinthians 12:8,. [source]
Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). [source]
The general sense of αποστολους ekklēsia as in Matthew 16:18 and later in Colossians 1:18, Colossians 1:24; Ephesians 5:23, Ephesians 5:32; Hebrews 12:23. See list also in Ephesians 4:11. See note on Matthew 10:2 for προπητας apostolous the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. Prophets (διδασκαλους prophētas). For-speakers for God and Christ. See the list of prophets and teachers in Acts 13:1 with Barnabas first and Saul last. Prophets are needed today if men will let God‘s Spirit use them, men moved to utter the deep things of God. Teachers Old word from αποστολος didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Old word from αποστολος didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Late N.T. word (in late papyri) from χαριζομαι charizomai to give graciously. It is used here by Peter as one of the gifts of the Holy Spirit (1 Corinthians 12:4, 1 Corinthians 12:9, 1 Corinthians 12:29-31; Romans 12:6). [source]