Selections In 1 Corinthians
Chapters 1, 2, 3, 5, 7
INTRODUCTION
INTRODUCTION
The purpose of this study work is to give you the original Greek language words and definitions for all the key words in this selected Bible text. This work does not make any effort to interpret the text in question, though some interpretation may occur naturally as a result of the study. The English translation used is the King James (Authorized) Version, not because it is the best translation available, but because I just plain prefer it for study!
All Scripture text will be presented in normal cased lettering, and all notes within the text will be in TRUE TYPE FONT, as shown. This (I hope) will allow you to avoid confusion between God's Word and my notes. As I update this website, I will continue to embellish the text so that anyone using NETSCAPE or MSIE 3.0 or higher will be able to read the document easier. Greek tenses are abbreviated as follows:
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10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together (katartizo, a dramatic theatrical Greek term meaning "to have the machine all tuned up")
in the same mind and in the same judgment.
18 For the preaching of the cross is to them that perish (apollumi, literally = "that are perishing")
foolishness; but unto us which are saved (sozo, Pres Pass Part = being saved)
it is the power of God. (see Matthew 10.22)
19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
20 Where [is] the wise? (sophos = wise in human knowledge)
where [is] the scribe? where [is] the disputer (suzetetes, sophist, debater, the apologist against Christianity)
of this world? hath not God made foolish (moraino, Aor Act Ind = proved foolish, case less, inoperative once and for all)
the wisdom of this world?
| Four questions are asked here. Question 1 is answered in 1.21-29, question 2 in 1.30-31; question 3 in 2.1-8; question 4 in 2.9-16 |
21 For after that in the wisdom (en + locative sophia = in the sphere of Divine wisdom)
of God the world (kosmos = world order. Refers to Satan's world order)
by wisdom (dia + Genitive sophia = by means of human wisdom)
knew (ginosko, Aor Act Ind = learned by observation or experience)
not God, it pleased (eudokeo, Aor Act Ind = to make a mental decision in which there is great pleasure)
God by the foolishness (dia + Genitive morai = by means of the foolishness)
of preaching to save (sozo, Aor Act Infinitive = save once and for all)
them that believe. (Accus
Plural + Pres Act Part, dramatic Present pisteuo, = those that have believed
in the past with results that they still believe into the future. Bespeaks
the permanent change that comes over those who are saved by Grace)
22 For the Jews require (aiteo, Pres Act Ind = keep on asking for, demanding)
a sign, (semeion, sign, indication, miraculous event)
and the Greeks seek after (zeteo, Pres Act Ind = keep on academically pursuing)
wisdom:
23 But we preach (kerusso, Pres Act Ind = to make a bold public proclamation)
Christ crucified, (stauroo, Perf Pas Part = crucified in the past with lingering results toward the future)
unto the Jews a stumbling block, and unto the Greeks
foolishness;
24 But unto them (Dative of Advantage)
which are called, (tos kletos = the called. Refers to believers)
both Jews and Greeks, Christ (emphatic position christos = Christ and only Christ)
the power of God, and the wisdom of God.
25 Because the foolishness (moros, absurdity. God is not absurd or stupid, but Paul is emphasizing that if He were foolish, even on His most foolish day He would be smarter than men)
of God is (eimi, Pres Ind Act = keeps on being)
wiser than men; and the weakness (asthenes,
feebleness, powerlessness. God is not weak, but Paul is emphasizing that
if
He were weak, even on His weakest day He would be stronger than men)
of God is stronger than men.
26 For ye see your calling, brethren, how that not many wise men (sophos, those who consider themselves wise. Refers to the Greek debaters and philosophers)
after (kata = according to the norm or standard of)
the flesh, not many mighty, (dunatos, inherently powerful. Here refers to the Jewish theologians, the Doctors of theology that so many boast in)
not many noble, (eugenes, high in rank, well born. Refers to the aristocracy)
[are called]:
27 But God hath chosen (eklegomai, Aor Mid Ind = to choose, select, call out)
the foolish things of the world to (hina = with the purpose that)
confound (kataischuno, to put to shame or disgrace)
the wise; and God hath chosen (eklegomai, Aor Mid Ind = to choose, select, call out)
the weak things of the world to confound (kataischuno, to put to shame or disgrace)
the things which are mighty; (Galatians 2.16)
28 And base things (agenes, not of noble birth)
of the world, and things which are despised, hath God chosen, (eklegomai, Aor Mid Ind = to choose, select, call out)
[yea], and things which are not, to bring to nought (hina katargeo = for the purpose of rendering useless, null, or void)
things that are: (tou eimi,
Pres Participle = that keep on being)
29That (hopos = adverb used for conclusionary clause)
no flesh should glory (kauchaomai + me = should not boast)
in his presence.
30 But of (ek = from the source of)
him are ye (eimi, Pres Act Ind = you keep on being)
in Christ Jesus, (The word order that our Lord's name appears in emphasizes certain things. Christ, christos, means anointed one and emphasizes that Jesus has a unique place in the Plan of God as Messiah. Jesus, Iesous, emphasizes that He was God with us or God in the flesh. So if the text says "christos iesous" then it emphasizes the Deity of Christ, but if "iesous christos" then His Divine Hypostatic Union)
who of (ek = from the source of)
God is made (ginomai, Aor Pas Ind = has become something that you were not before)
unto us wisdom, (sophia = divine wisdom)
and righteousness, and sanctification, and redemption:
31 That, according as it is written, (grapho, Perf Pas Ind = it stands written)
He that glorieth, let him glory (kauchaomai, Pres Act Part = keep on boasting)
in the Lord. (Jeremiah 9.23)
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1 And I, brethren, when I came (erchomai, Aor Act Ind = to come and stay for a period of time)
to you, came not with (kata = according to the norm or standard of)
excellency (huperoche, superiority, prominence, excellence. Paul did not go off and learn fancy el-oh-que-shon then, bringing that proud doctorate with him, parade it before the people. His power was not reliant on man or man's institution, but on God)
of speech or of wisdom, declaring (kataggello, Pres Act Part = continually preaching according to God's standard)
unto you (Dative of Advantage)
the testimony of God.
2 For I determined (krino, Aor Act Ind = make a decision based on facts)
not to know (oida, Perfect Tense used as a Present Tense = to have an inherent knowledge of something)
any thing among you, save Jesus Christ, and him crucified.
(stauroo,
Perf Pas Participle = crucified in the past with lingering results to the
future)
3 And I was (ginomai = to come to be with)
with (pros + Accusative = face to face with you, on the same level with you)
you in (en + Locative = in the sphere of)
weakness, and in fear, (en
+ Locative = in the sphere of) and in much trembling. (en
+ Locative = in the sphere of)
4 And my speech (logos, reasoning)
and my preaching [was] not with enticing words of man's
wisdom, but in demonstration of the Spirit and of power: (John
16.8-11)
5 That your faith (pistis, faith, doctrinal knowledge)
should not (eimi, Pres Act Subj + me = should not remain so, remain in such a state)
stand in the wisdom (en + locative sophia = in the sphere of wisdom)
of men, (anthropos = mankind, worldliness)
but in the power (en + dunamis = in the inherent power)
of God. (theos, Ablative of
Source = from the source of God)
6 Howbeit we speak (laleo, Pres Act Ind = keep on communicating)
wisdom (sophia = Divine wisdom)
among (en + locative = within the sphere of)
them that are perfect: (teleios, mature {believers})
yet not the wisdom of this world, nor of the princes (archon, highest rulers. Refers to those who ruled Rome and Israel at this time, who were guilty of crucifying Jesus)
of this world, that come to nought: (katargeo,
Pres Pas Part = to render useless or powerless, become null and void, abolish)
7 But we speak (laleo, Pres Act Ind = keep on communicating)
the wisdom of God in a mystery, (en + musterion = in the sphere of the mystery, fraternal secret. Col 1.25-26; Rom 16.25-26; Eph 3.1-6)
[even] the hidden (apokrupto, Perf Pas Part = having been concealed fully)
[wisdom], which God ordained (promeletao, Aor Act Ind = to pre design)
before the world unto (eis = with the result that)
our glory:
8 Which none of the princes (archon = highest rulers. Refers to the rulers of Rome and Israel)
of this world knew: for (ean, second class condition = if, but it is not true)
had they known [it], they would not have crucified
the Lord of glory.
9 But as it is written, (grapho, Perf Pas Ind = it stands written)
Eye hath not seen, nor ear heard, neither have entered (anabaino, Aor Act Ind = to go up, to ascend)
into the heart of man, the things which God hath prepared (hetoimazo, Aor Act Ind = prepared, provided)
for them that love (agapao, Pres Act Part = kept on loving him)
him. (Isaiah 64.6)
10 But God hath revealed (apokalupto, Aor Act Ind = to uncover fully, reveal)
[them] unto us by (dia + genitive = by means of. See John 14.26; 16.12-15; 1 Cor 2.10; 1 John 2.27)
his Spirit: for the Spirit searcheth (ereunao, Pres Act Ind = to keep on investigating to the very depths of, trace, explore)
all things, yea, the deep things (bathos, deep, hidden)
of God.
11 For what man knoweth (oida = to intuitively know)
the things of a man, save the spirit (pneuma = spirit. Here refers to the thought processes of man)
of man which is in him? even so the things of God knoweth (eido, to perceive or have knowledge of)
no man, but the Spirit of God.
12 Now we have received, (lambano, Aor = to receive or take to self)
not the spirit of the world, but the spirit which is of God; (ek ho theos = out from the God)
that we might know (oida, Perf Act Subjunctive = know intuitively with continuing results)
the things that are freely given (charizomai, Aor Pas Participle = graciously given)
to us of (hupo = under the authority of)
God.
13 Which things also we speak, (laleo, Pres Act Ind = we keep on communicating)
not (ouk = absolutely not!)
in the words (logos, Instrumental Plural = by means of words)
which man's (anthropos, Ablative of Source = from man's)
wisdom teacheth, (en + didaktos {instrumental} = teaches)
but which the Holy Ghost teacheth; comparing (sugkrino, Pres Act Part = to discern along with something else, compare one category with another, combining so as to teach)
spiritual things (pneumatikos, Neuter Accusative = spiritual phenomenon)
with spiritual. (pneumatikos,
Neuter Instrumental = spiritual structure, means)
14 But the natural (psuchikos, soulish, unsaved)
man receiveth (dechomai, Pres Act Ind = to receive, obtain, embrace. With negative = "does not ever obtain". The soulish man is unable to understand spiritual truths)
not the things of the Spirit of God: for they are foolishness (moria, absurdity, silliness)
unto him: neither can (dunamai + negative = is not dynamically able, not inherently able)
he know (ginosko, Aor Act Inf, Ingressive Aor = to know at any point)
[them], because they are spiritually (pneumatikos, spirit filled, spiritual)
discerned. (anakrino, Pres
Pas Ind = scrutinize, investigate, determine again and again)
15 But he that is spiritual judgeth all things, yet he himself is judged of no (hupo ou = under the authority of no)
man.
16 For who hath known the mind of the Lord, that he may instruct him? But we have (Present Linear Aktionsart echo = keep on having and holding)
the mind of Christ. (Isaiah 40.13)
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1 And I, brethren,
could not speak unto you as unto spiritual, but as unto carnal, even as
unto babes in Christ.
2 I have fed you
with milk, and not with meat: for hitherto ye were not able to bear it,
neither yet now are ye able.
3 For ye are (eimi, Pres Act Ind = you keep on being)
yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk (peripateo, Pres Act Ind = keep on walking)
as (kata = according to the norm or standard of)
men?
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2 And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away (exairo, to remove, put, take away. Compare with verse 13 where the exact same word is used)
from among you. (see Gen 6.6-7)
3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, [concerning] him that hath so done this deed,
4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,
5 To deliver (paradidomi, surrender over to, cast. Believers do not understand that they are under protection from Satan only while they are under the protection of their pastor and their Church. When believers walk away from both institutions, they do so at peril of their own lives)
such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
6 Your glorying [is] not good. Know ye not that a little leaven leaveneth the whole lump?
7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover (the best historical data, to my knowledge, shows that Christ died on Wednesday, April 13, 32 AD, on the day of the Jewish Passover. He resurrected on Sunday, three days later, April 17, on the Jewish feast of Firstfruits)
is sacrificed for us: (see 1 Corinthians 15.20)
8 Therefore let us keep the feast, (analogy is to the seven day Feast of Unleavened Bread, which symbolized temporal fellowship with God because of the salvation we received through our Lord Jesus Christ)
not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened [bread] of sincerity and truth.
9 I wrote unto you in an epistle not to company (sunanamignumi, to mix together with, associate with, fellowship with. Many Christians today, considering love to be mere emotion, associate and fellowship with the vilest of people all in the name of Christianity. If a brother or sister in Christ falls into sexual immorality and you know of this condition, then you are not to fellowship with them in any way until they repent. If you do, chances are you will pick up their same bad practices. This is probably the reason that many Christian Churches are filled with those who live an alternate lifestyle and, yet, the Pastor {often female} tolerates this behavior. This is blasphemy, and outside of God's Word)
with fornicators:
13 But them that are without God judgeth. Therefore put away (exairo, to remove, put, take away. Compare with verse 2 where the exact same word is used)
from among yourselves that wicked person.
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1 Now concerning the things whereof ye wrote unto me: [It is] good for a man not to touch (haptomai, to touch in an intimate way, kindle a fire in, sensually touch)
a woman.
2 Nevertheless, [to avoid] fornication, let every man have (Pres Act Imperative = continually have)
his own wife, and let every woman have her own husband.
3 Let the husband render (apodidomi, Pres Act Imperative = habitually give from an ultimate source of self. The reason for the high divorce rate in our country is that, in many instances, the man fails to give of himself to his wife. He refuses to pay attention to her, to worship her Biblically, to love her above all else. The woman, designed for this love factor, quickly sours on the preoccupied fool)
unto the wife due benevolence: (opheilo eunoia, the kindness that is owed. Men, you are obligated to do your loving duty to your wife!)
and likewise also the wife unto the husband. (the
wife responds to the husband's actions. See Eph 5.22)
4 The wife hath not power (exousiazo, control or inherent power/ ability. God did not design woman for self gratification, nor man for self gratification, but designed Adam and Eve {and not Adam and Steve} to gratify one another)
of her own body, but the husband: and likewise also the husband hath not power (exousiazo, control or inherent power/ ability. God did not design woman for self gratification, nor man for self gratification, but designed Adam and Eve {and not Adam and Steve} to gratify one another)
of his own body, but the wife.
5 Defraud (apostereo, Pres Act Imperative = to keep on depriving from the ultimate source of self)
ye not one the other, except [it be] with consent for
a time, that ye may give yourselves to fasting and prayer; and come together
again, that Satan tempt you not for your incontinence.
6 But I speak this by permission, (suggnome, concession, fellow knowledge)
[and] not of commandment.
7 For I would that all
men were even as I myself. But every man hath his proper gift of God, one
after this manner, and another after that.
8 I say therefore to the unmarried (agamos, unmarried {Dative of Advantage})
and widows, It is good for them if they abide (meno, Aorist = abide, continue, dwell, endure)
even as I.
9 But if (First Class ean = if, and it is true)
they cannot contain, (egkrateuomai, Present Tense, exercise self restraint on a regular and recurring basis)
let them marry: for it is better to marry than to burn.
(puroo, to be kindled, ignited, enflamed with lust)
10 And unto the married I command, (paraggello, Present Linear Aktionsart = keep on enjoining, charging, commanding)
[yet] not I, but the Lord, Let not the wife depart
from [her] husband:
11 But and if she depart, (choreo, separate from)
let her remain (meno, Pres Act Imperative = keep on dwelling in the state of)
unmarried, or be reconciled (katallasso, Aor Pas Imperative = to mutually change, compound a difference. The woman is the passive or neutral party, as per the mood of the verb. The husband is the initiator who tries to make the reconciliation)
to [her] husband: and let not the husband put away (aphiemi, send out, divorce)
[his] wife.
12 But to the rest speak I, not the Lord: (Paul is not saying that this portion of Scripture is from his mouth only. No, what he is saying is that Jesus Christ our Lord never discussed mixed {believer and unbeliever} marriages, so he is now covering this, up to now, uncovered area. At this stage in history revelation from God was progressive (John 16.12-13) - so God was leading Paul to cover a new subject. This is not Pauline opinion, as many commentators have portrayed it)
If any brother hath a wife that believeth not, and
she be pleased to dwell with him, let him not put her away. (aphiemi,
send out, divorce)
13 And the woman which
hath an husband that believeth not, and if he be pleased to dwell with
her, let her not leave him.
14 For the unbelieving husband is sanctified (hagiazo, Perf Pas Indicative = has received separation, setting apart, sanctification for God's use)
by the wife, and the unbelieving wife is sanctified (hagiazo, Perf Pas Indicative = has received separation, setting apart, sanctification for God's use)
by the husband: else were your children unclean; but
now are they holy. (hagiazo, Perf Pas Indicative
= has received separation, setting apart, sanctification for God's use)
15 But if the unbelieving depart, (choreo, Pres Mid Imperative = separate from and stay away)
let him depart. A brother or a sister is not under bondage (ou dedoulotai = does not remain in the bondage {of marriage}. See Rom 7.1-6)
in such [cases]: but God hath called us to peace.
25 Now concerning virgins I have no commandment of the Lord: (Paul is not saying that this portion of Scripture is from his mouth only. No, what he is saying is that Jesus Christ our Lord never discussed mixed {believer and unbeliever} marriages, so he is now covering this, up to now, uncovered area. At this stage in history revelation from God was progressive (John 16.12-13) - so God was leading Paul to cover a new subject. This is not Pauline opinion, as many commentators have portrayed it)
yet I give my judgment, as one that hath obtained mercy (eleeo, Perfect Tense = obtained mercy in the past with results that mercy continues into the future)
of the Lord to be faithful.
26 I suppose (nomizo, Pres Act Indicative = I keep on regarding as true)
therefore that this is good for the present distress,
[I say], that [it is] good for a man so to be.
27 Art thou bound unto a wife? seek not (zeteo, Pres Act Imperative + the negative = stop seeking or plotting after)
to be loosed. Art thou loosed from a wife? seek not (zeteo, Pres Act Imperative + the negative = stop seeking or plotting after)
a wife.
28
But and if thou marry, thou hast not sinned; and if a virgin marry, she
hath not sinned. Nevertheless such shall have trouble in the flesh: but
I spare you. (pheidomai, literally = I'm trying
to spare you or treat you leniently)
29 But this I say, (phemi, Present Linear = I keep on affirming, showing you)
brethren, the time [is] short: (literally = time keeps getting shorter. In other words, Church, stop piddling around and start following after what Jesus tells us to do)
it remaineth, that both they that have wives be as though they had (Present Linear = kept on having)
none;
30 And they that weep, (klaio, sob, wail aloud, Present Active = keep on weeping)
as though they wept not; and they that rejoice, (chairo, Present Active Participle = keep on being glad)
as though they rejoiced not; and they that buy, as
though they possessed not;
31 And they that use this world, as not abusing [it]: for the fashion (schema, design or scheme. The design of this world is all tied to time. We should redeem the time, not abuse it in sinful foolishness)
of this world passeth away.
32 But I would have you without carefulness. (better = I am in a constant state of desire, wanting you to be free from worry)
He that is unmarried careth for the things that belong
to the Lord, how he may please the Lord:
33 But he that is married
careth for the things that are of the world, how he may please [his] wife.
34 There is difference [also] between a wife and a virgin. (parthenos, maiden, unmarried daughter)
The unmarried woman careth for the things of the Lord,
that she may be holy both in body and in spirit: but she that is married
careth for the things of the world, how she may please [her] husband.
35 And this I speak for your own profit; not that I may cast a snare upon you, (brochos, noose around you)
but for that which is comely, and that ye may attend
upon the Lord without distraction.
36
But if any man think that he behaveth himself uncomely toward his virgin,
if she pass the flower of [her] age, and need so require, let him do what
he will, he sinneth not: let them marry. (This passage
must be interpreted within its historical context. In ancient Greece it
was customary for the father of the family to give his daughter in marriage.
The male referred to in the text is the father or parent, the virgin his
single daughter. Paul wanted to make it plain that the father should not
stand in the way of the mature daughter if she desired marriage. Single
status is God's will for some people, but not all)
37 Nevertheless he that
standeth steadfast in his heart, having no necessity, but hath power over
his own will, and hath so decreed in his heart that he will keep his virgin,
doeth well.
38 So then he that giveth
[her] in marriage doeth well; but he that giveth [her] not in marriage
doeth better.
39 The wife is bound (deo, Perfect Tense = bound in the past with the result that she remains bound into the future. God's design was that marriage is permanent)
by the law as long as her husband liveth; but if her
husband be dead, she is at liberty to be married to whom she will; only
in the Lord.
40 But she is happier if she so abide, after my judgment: and I think (dokeo, think, conclude)
also that I have the Spirit of God.