KJV: Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?
YLT: Already, indeed, then, there is altogether a fault among you, that ye have judgments with one another; wherefore do ye not rather suffer injustice? wherefore be ye not rather defrauded?
Darby: Already indeed then it is altogether a fault in you that ye have suits between yourselves. Why do ye not rather suffer wrong? why are ye not rather defrauded?
ASV: Nay, already it is altogether a defect in you, that ye have lawsuits one with another. Why not rather take wrong? why not rather be defrauded?
| ἤδη | Already |
|
Parse: Adverb Root: ἤδη Sense: now, already. |
|
| μὲν | indeed |
|
Parse: Conjunction Root: μέν Sense: truly, certainly, surely, indeed. |
|
| ὅλως | altogether |
|
Parse: Adverb Root: ὅλως Sense: wholly, altogether. |
|
| ἥττημα | a defeat |
|
Parse: Noun, Nominative Neuter Singular Root: ἥττημα Sense: a diminution, decrease: i. |
|
| ὑμῖν | for you |
|
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
|
| ἐστιν | it is |
|
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
|
| ὅτι | that |
|
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
|
| κρίματα | lawsuits |
|
Parse: Noun, Accusative Neuter Plural Root: κρίμα Sense: a decree, judgments. |
|
| ἔχετε | you have |
|
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
|
| ἑαυτῶν | one another |
|
Parse: Reflexive Pronoun, Genitive Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
|
| διὰ | Because of |
|
Parse: Preposition Root: διά Sense: through. |
|
| τί | why |
|
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τίς Sense: who, which, what. |
|
| μᾶλλον | rather |
|
Parse: Adverb Root: μᾶλλον Sense: more, to a greater degree, rather. |
|
| ἀδικεῖσθε | suffer wrong |
|
Parse: Verb, Present Indicative Middle or Passive, 2nd Person Plural Root: ἀδικέω Sense: absolutely. |
|
| ἀποστερεῖσθε | be defrauded |
|
Parse: Verb, Present Indicative Middle or Passive, 2nd Person Plural Root: ἀποστερέω Sense: to defraud, rob, despoil. |
|
Greek Commentary for 1 Corinthians 6:7
“Indeed therefore there is to you already (to begin with, ηδη ēdē before any question of courts) wholly defeat.” ηττημα Hēttēma (from ητταομαι hēttaomai) is only here, Romans 11:12; Isaiah 31:8 and ecclesiastical writers. See ητταομαι hēttaomai (from ηττων hēttōn less) in 2 Corinthians 12:13; 2 Peter 2:19. Νικη Nikē was victory and ηττα hētta defeat with the Greeks. It is defeat for Christians to have lawsuits (κριματα krimata usually decrees or judgments) with one another. This was proof of the failure of love and forgiveness (Colossians 3:13). [source]
Present middle indicative, of old verb αδικεω adikeō (from αδικος adikos not right). Better undergo wrong yourself than suffer defeat in the matter of love and forgiveness of a brother. Be defrauded (αποστερειστε apostereisthe). Permissive middle again like αδικειστε adikeisthe Allow yourselves to be robbed (old verb to deprive, to rob) rather than have a lawsuit. [source]
in the matter of love and forgiveness of a brother. Be defrauded (αποστερειστε apostereisthe). Permissive middle again like αδικειστε adikeisthe Allow yourselves to be robbed (old verb to deprive, to rob) rather than have a lawsuit. [source]
Permissive middle again like αδικειστε adikeisthe Allow yourselves to be robbed (old verb to deprive, to rob) rather than have a lawsuit. [source]
Μὲν οὖν nayas in 1 Corinthians 6:4, at once looks back to the preceding thought, and continues it, bringing under special consideration the fact that brother goes to law with brother. Ἤδη alreadyor at once is a temporal adverb, but with a logical force and enhancing the nay. The connection of thought is: Is there not one wise man among you who is competent to act as an arbitrator between brethren, so that christian brethren must needs take their differences into the civil courts and before heathen judges? Nay; such a proceeding at once implies the existence of a litigious spirit generally, which is unchristian, and detrimental to you. [source]
Only here and Romans 11:12. See note. Ἥττημα faultis from ἥττων lessLit., diminution, decrease. Hence used in the sense of defeat, Isaiah 31:8: “Young men shall be discomfited lit., shall be for diminution.” Similarly the kindred verb ἡττάομαι , in 2 Corinthians 12:13, made inferior; and in 2 Peter 2:19, 2 Peter 2:20, overcome. See note there. Compare 1Corinthians href="/desk/?q=1co+6:8&sr=1">1 Corinthians 6:8) is a source of damage, resulting in forfeiture of the kingdom of God (1 Corinthians 6:9), and in loss of spiritual power. [source]
Rev., more correctly, ye have lawsuits. Not the same phrase as in 1 Corinthians 6:6. Κρίμα in the New Testament almost universally means judgment or decree, as Romans 5:16. See on 2 Peter 2:3. In classical Greek it has also the meaning of the matter of judgment, the question in litigation. So Aeschylus: “The matter ( κρίμα ) is not easy to judge. Choose me not as judge” (“Suppliants,” 391). Here the meaning is legal proceedings, lawsuits. So in Septuagint, Job 31:13; Exodus 23:6. [source]
Rev., more literally, “why not rather be defrauded? ” In classical Greek the word means, 1. to rob or despoil. 2. to detach or withdraw one's self from a person or thing. Ἁποστερεῖν ἑαυτόν was a regular phrase for separation from civic life. So Oedipus says: “I, noblest of the sons of Thebes, have cut myself off ( ἀπεστέρης ἐμαυτόν . Sophocles, “Oedipus Tyrannus,” 1381). 3. To withhold or avert. So Io to Prometheus: “Do not, after proffering me a benefit, withhold it” (“Prometheus,” 796). The maidens say: “May King Zeus avert the hateful marriage” (Aeschylus, “Suppliants,” 1063). In the New Testament the word occurs five times. In Mark 10:19, defraud not is apparently Mark's rendering of the tenth commandment. According to the inner meaning of the commandment as conceived by Jesus, the coveting of another's goods is, in heart, a depriving him of them. In 1 Corinthians 7:5it is used of connubial relations. In 1 Timothy 6:5, of those who are deprived or destitute of the truth. Dr. Morison, on Mark 10:19, justly observes that defraud is too narrow a rendering. The word means rather “to deprive of what is one's due, whether by 'hook,' 'crook,' or force, or in any other way.” [source]
Reverse Greek Commentary Search for 1 Corinthians 6:7
Judicial sentence. Compare 1 Corinthians 6:7; 1 Corinthians 11:29. See on 2 Peter 2:3. [source]
Instrumental case. For the word, a falling aside or a false step from παραπιπτω parapiptō see note on Romans 5:15-20. Is come. No verb in the Greek, but γινεται ginetai or γεγονεν gegonen is understood. For to provoke them to jealousy Purpose expressed by εις eis and the articular infinitive, first aorist active, of παραζηλοω parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα plērōma). Perhaps “completion,” though the word from πληροω plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Purpose expressed by εις eis and the articular infinitive, first aorist active, of παραζηλοω parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα plērōma). Perhaps “completion,” though the word from πληροω plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα plērōma). Perhaps “completion,” though the word from πληροω plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Literally, wholly, altogether, like Latin omnino and Greek παντως pantōs (1 Corinthians 9:22). So papyri have it for “really” and also for “generally” or “everywhere” as is possible here. See also 1 Corinthians 6:7. With a negative it has the sense of “not at all” as in 1 Corinthians 15:29; Matthew 5:34 the only N.T. examples, though a common word. [source]
Rev. bereft of the truth. In N.T. commonly of defrauding, Mark 10:19; 1 Corinthians 6:7, 1 Corinthians 6:8; 1 Corinthians 7:5. The implication is that they once possessed the truth. They put it away from themselves (1 Timothy 1:19; Titus 1:14). Here it is represented as taken away from them. Comp. Romans 1:8. [source]
Κρίμα in N.T. usually means judgment. The word for condemnation is κατάκριμα. See especially Romans 5:16, where the two are sharply distinguished. Comp. Matthew 7:2; Acts 24:25; Romans 2:2; Romans 5:18; 1 Corinthians 6:7. However, κρίμα occasionally shades off into the meaning condemnation, as Romans 3:8; James 3:1. See on go to law, 1 Corinthians 6:7, and see on 1 Corinthians 11:29. Κρίμα is a Pauline word; but the phrase ἐμπιπτεῖν εἰς κρίμα tofall into judgment is found only here. [source]
First aorist (prophetic) active of κρινω krinō and cognate accusative κριμα krima here a case for trial (Exodus 18:22; 1 Corinthians 6:7), not a sentence as in Revelation 17:1. God has approved the case of heaven. [source]