1CO (Saint Paul's first letter to the Corinthians)
1CO.1 • 1CO.2 • 1CO.3 • 1CO.4 • 1CO.5 • 1CO.6 • 1CO.7 • 1CO.8 • 1CO.9 • 1CO.10 • 1CO.11 • 1CO.12 • 1CO.13 • 1CO.14 • 1CO.15 • 1CO.16
1CO.1
[1CO.1.1] Paul, called an apostle of Christ Jesus through the will of God, and Sosthenes, the brother. [§]
Paul called an apostle of Christ Jesus through the will of God and Sosthenes the brother
This verse introduces Paul and Sosthenes as apostles called by Christ Jesus. The phrase 'διὰ θελήματος θεοῦ' indicates that their appointment was according to the will of God. This is a straightforward statement of Paul's and Sosthenes’s apostolic calling and divine authorization. Note that 'Christ' is retained as a proper name rather than translated.
[1CO.1.2] To the assembly of the God being in Corinth, consecrated in Christ Jesus, called holy ones, with all those who call upon the name of our Lord Jesus Christ in every place, both them and us. [§]
to the assembly of the God being in Corinth, consecrated in Christ Jesus, called holy ones, with all those calling upon the name of our Lord Jesus Christ in every place, both them and us.
This verse addresses the church in Corinth. "ἐκκλησίᾳ" (ekklesia) translates to "assembly". "θεοῦ" (theou) is "of the God". "ἡγιασμένοις" (hegiasmenois) signifies those consecrated or sanctified. "κλητοῖς ἁγίοις" (kletois hagiois) means "called holy ones". "ἐπικαλουμένοις" (epikalominois) means "calling upon". "κυρίου ἡμῶν" (kyriou hemon) is "our Lord". The verse includes both those in Corinth and the speaker and their companions.
[1CO.1.3] Favor to you and peace from the God, Father of you, and Lord Jesus Christ. [§]
kharis humin kai eireneh apo theou patros humon kai kurios Iesous Khristos.
This verse is from the New Testament, specifically Romans 1:7. "Kharis" means favor or grace. "Humin" is the plural "you". "Eirene" means peace. "Apo" means from. "Theou" is "the God". "Patros" means father. "Kurios" means Lord. "Iesous Khristos" is Jesus Christ.
[1CO.1.4] I give thanks to my God always concerning you, regarding the grace of God which was given to you in Christ Jesus. [§]
I thank to the God my always concerning you upon the grace of the God to the given to you in Christ Jesus.
This verse expresses thanks to God for the recipients of the letter. The original Greek uses dative case frequently, which translates to 'to' or 'concerning' in English. The structure is fairly direct, though word order is adjusted for natural English flow.
[1CO.1.5] That in all things you were enriched in Him, in all word and all knowledge. [§]
hoti en panti eploutisthete en auto, en panti logo kai pasei gnosei
This verse originates from the Greek text, not the original Biblical languages. It states that in all things, they were enriched in Him, in all word and all knowledge. 'Hoti' means 'that' or 'because'. 'En' means 'in'. 'Panti' is the dative singular of 'pas', meaning 'all'. 'Eploutisthete' is the aorist passive indicative second person plural of 'ploutizo', meaning 'to enrich'. 'Auto' is the dative singular of 'autos', meaning 'He' or 'Him'. 'Logo' is the dative singular of 'logos', meaning 'word'. 'Pasei' is the dative singular of 'pas', meaning 'all'. 'Gnosei' is the dative singular of 'gnosis', meaning 'knowledge'.
[1CO.1.6] As the testimony of the Anointed One was confirmed in you, [§]
kah-thos toh mar-too-ree-on too Khree-stoo eh-beh-bye-oh-theh en hoo-meen
This verse is from the Greek New Testament. 'kathos' means 'as', 'to marturion' means 'the testimony', 'tou Christou' means 'of the Christ', 'ebebaiothe' means 'was confirmed', and 'en hymin' means 'in you'. The verse speaks about the confirmation of the testimony of the Christ within believers.
[1CO.1.7] So that you do not lack anything in any gift, awaiting the revelation of our Lord Jesus Christ. [§]
hote humas mee hustereisthai en meedeni charisma apekdechomenous teen apokalupsin too kurioo hemoon Ieesou Christou
This verse is from 1 Corinthians 1:7. It speaks about not lacking any spiritual gift while awaiting the revelation of our Lord Jesus Christ. 'Hote' is 'so that'. 'Humas' is 'you'. 'Hustereisthai' means 'to be lacking'. 'meedeni' means 'anything'. 'charisma' means 'gift'. 'apekdechomenous' means 'awaiting'. 'apokalupsin' means 'revelation'. 'kurioo' means 'Lord'. 'hemoon' means 'our'. 'Ieesou Christou' is 'Jesus Christ'.
[1CO.1.8] He also will strengthen you to the end, blameless on the day of our Lord Jesus, the Anointed One. [§]
hos kai bebaiosei humas heos telous anegkleotus en te hemeera tou kyriou hemon Iesou [Christou]
This verse, originating from the New Testament, speaks of a strengthening and confirmation of believers until the end, ensuring they are blameless on the day of our Lord Jesus. The original language is Koine Greek, but we are translating from a presumed source text using literal naming conventions. 'Kyrios' is literally 'Lord', and 'Iesous' is 'Jesus'. 'Christos' is 'Anointed One'.
[1CO.1.9] Faithful is the God, through whom you were called into fellowship of His Son, Jesus Christ, our Lord. [§]
pistós ho theós, di’ hoú eklethēte eis koinonian tou huiou autou Iēsou Christou tou kyriou hēmōn.
This verse originates from the New Testament, specifically 1 Corinthians 1:9. It speaks of God's faithfulness in calling believers into fellowship with His Son, Jesus Christ, who is our Lord. The words 'pistós' means faithful, 'ho theós' is 'the God', 'di’ hoú' is 'through whom', 'eklethēte' is 'you were called', 'eis koinonian' is 'into fellowship', 'tou huiou autou' is 'of His Son', 'Iēsou Christou' is 'Jesus Christ', 'tou kyriou hēmōn' is 'our Lord'.
[1CO.1.10] I urge you, brothers, through the name of my Lord Jesus Christ, that you all speak the same thing and that there not be divisions among you, but that you be perfected in the same mind and in the same purpose. [§]
Parakalo de humas, adelphoi, dia tou onomatos tou kuriou hemon Iesou Christou, hina to auto leghete pantes kai me e en humin schismata, ete de katertismeni en to auto noi kai en te aute gnomi.
This verse is a plea for unity among believers. It urges them to speak in agreement and avoid divisions, striving for a common understanding and purpose. 'Parakalo' is a plea or exhortation. 'Adelphoi' means brothers. 'Dia' means through. 'Onomatos' is the name. 'Kuriou' is Lord. 'Hemon' is our. 'Iesou Christou' is Jesus Christ. 'Hina' indicates purpose. 'Auto' means the same. 'Leghete' is 'you speak'. 'Pantes' is all. 'Me e' is 'not be'. 'Schismata' means divisions. 'Ete' is 'you are'. 'Katertismeni' means perfected or equipped. 'Noi' is mind. 'Gnomi' is purpose or thought.
[1CO.1.11] For it has been revealed to me concerning you, my brothers, by those from Chloe that there are contentions among you. [§]
edeloothi gar moi peri humoon, adelphoi mou, hupo ton Khloes hoti erides en humin eisin.
This verse is from the New Testament, specifically 1 Corinthians 1:11. It states that Paul was informed by Chloe's people about divisions existing among the Corinthians. "Chloe" is a proper noun, a person's name. "erides" refers to contentions or disputes. The original verse is in Koine Greek.
[1CO.1.12] But I say this, that each of you is saying: "I am of Paul, I am of Apollo, I am of Cephas, I am of Christ." [§]
legō de touto hoti hekastos humōn legei: egō men eimi Paulou, egō de Apollō, egō de Kēpha, egō de Christou.
This verse is from the Greek New Testament. It describes a situation where people are dividing themselves based on allegiance to different leaders. 'Paulou' means 'of Paul,' 'Apollō' is 'of Apollo,' 'Kēpha' is 'of Cephas' (Peter), and 'Christou' means 'of Christ.' The phrase 'egō men' means 'I indeed' or 'I for my part.' The 'de' creates a contrast. Thus, each person is claiming affiliation with one of these leaders.
[1CO.1.13] Has Christ been divided? Was it Paul who was crucified for you, or were you baptized into the name of Paul? [§]
memeristai ho Christos? me Paulos estaurothe hyper hymon, e eis to onoma Paulou ebaptisthete?
This verse asks if Christ is divided. It then asks if Paul was crucified on behalf of them, or if they were baptized into the name of Paul. The original language is Koine Greek. The question of Christ being divided implies a schism or disagreement within the early church. The second question challenges the believers to consider the basis of their faith – is it in Christ, or in a particular person (Paul)?
[1CO.1.14] I give thanks to the God that I did not baptize any of you except Crispus and Gaius. [§]
I give thanks to the God that I did not baptize any of you except Crispus and Gaius
This verse is from the New Testament, specifically 1 Corinthians 1:14. The phrase "τῷ θεῷ" directly translates to "to the God". The verse expresses Paul's gratitude that he personally baptized only a few people in Corinth, namely Crispus and Gaius, as he was concerned about appearing to baptize for personal gain.
[1CO.1.15] So that no one might say that you were baptized into my name. [§]
hina mee tis eipee hoti eis to emon onoma ebaptisthete
This verse is from the New Testament, specifically Matthew 3:11 and other similar passages. It concerns John the Baptist's ministry and the baptism he performed. The phrase 'eis to emon onoma' literally means 'into my name'. It's a common idiom in this context, and the verse is explaining the purpose of John's baptism, specifically that it was not about allegiance to John himself but about preparation for someone else.
[1CO.1.16] I also baptized the household of Stephanas. I no longer know if I baptized anyone else. [§]
I baptized also the Stephanas household, no longer I know if anyone else I baptized.
This verse recounts Paul’s recollection of the baptisms he performed. "Stephanas" is a proper noun, a person's name. "oikon" refers to the household or family of Stephanas. The speaker states they do not recall if they baptized anyone else.
[1CO.1.17] For the Anointed One did not send me to baptize, but to proclaim the good news, not with wisdom of speech, so that the cross of the Anointed One might not be emptied of its power. [§]
oo gar apesteilen me Christos baptizein all' euangelizesthai, ouk en sophia logou, hina me kenothee ho stauros tou Christou.
This verse comes from 1 Corinthians 1:17. It states that the Anointed One did not send the speaker to baptize, but to proclaim the good news. The reason given is to prevent the cross of the Anointed One from becoming meaningless. The names used are 'Christos' (Anointed One), and are being treated literally. All other words are being translated as directly as possible.
[1CO.1.18] For the message of the cross is foolishness to those who are being destroyed, but it is the power of God to us who are being saved. [§]
Ho logos gar ho tou staurou tois men apollumenois moria estin, tois de sozomenois hemin dunamis theou estin.
This verse discusses the message of the cross. "Ho logos" means "the word" or "the message". "Gar" means "for". "Tou staurou" means "of the cross". "Tois men apollumenois" means "to those who are being destroyed". "Moria" means "folly" or "foolishness". "Estin" means "is". "Tois de sozomenois hemin" means "but to us who are being saved". "Dunamis theou" means "power of God". This verse states that the message of the cross is folly to those perishing, but the power of God to those being saved.
[1CO.1.19] For it is written: I will destroy the wisdom of the wise and the understanding of the understanding I will reject. [§]
ge-grap-tai gar: a-po-loo teen so-fee-an ton so-fon kai teen sin-es-in ton sun-e-ton a-the-to-so.
This verse is from the Septuagint, the Greek translation of the Old Testament. It comes from Isaiah 19:14. The verse speaks of God overturning the wisdom of the wise and rejecting the understanding of the understanding. We will translate the names of God literally, focusing on the underlying meaning of the words rather than traditional theological interpretations. There are no divine names present in this verse.
[1CO.1.20] Where is the wise one? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? [§]
poo sophos; poo grammateus; poo suzetetes tou aiōnos toutou; ouchi emoranen ho theos tēn sophian tou kosmou?
This verse is from the New Testament, specifically 1 Corinthians 1:20. It questions where the wise are, where the scribes are, and where the disputers of this age are. It then asks if God has made foolish the wisdom of the world.
[1CO.1.21] Because indeed in the wisdom of God the world did not come to know God through wisdom, God was pleased through the foolishness of the proclamation to save those believing. [§]
hay-keh-dee gar en tee so-fee-ah toov the-os ouk eg-no ho kos-mos dee-ah tees so-fee-ahs ton the-on, eu-do-kee-sen ho the-os dee-ah tees mo-ree-ahs toov kee-rug-ma-tos so-zai tous pis-teu-on-tas
This verse explains that because the world, through wisdom, did not come to know God, God was pleased to save those who believe through the foolishness of proclaiming the message.
[1CO.1.22] Because the Judeans also ask for signs, and the Hellenes seek wisdom, [§]
ep-ee-day kay ee-oo-day-ee see-may-ah ai-toe-oon kai Hel-leen-es so-fee-an zee-toe-oon
This verse discusses requests for signs from the Judeans and a seeking of wisdom from the Hellenes (Greeks). The verse indicates that both groups are making requests or seeking something specific. "Ep-ee-day" indicates "because" or "since." "Ioo-day-ee" is Judeans. "See-may-ah" means signs. "Ai-toe-oon" means they ask. "Hel-leen-es" are Hellenes (Greeks). "So-fee-an" is wisdom. "Zee-toe-oon" means they seek.
[1CO.1.23] We however proclaim the Messiah as having been impaled; this is a stumbling block to the Judeans, and foolishness to the nations. [§]
We however proclaim the Messiah having been impaled, a stumbling block to the Judeans, and foolishness to the nations.
This verse speaks of the proclamation of the Messiah, specifically focusing on the manner of his death - impalement. It notes that this proclamation is received differently by different groups: Judeans find it scandalous, while non-Judeans consider it nonsensical. I am translating 'Christ' as 'the Messiah' as that is the literal meaning. I am avoiding any religious connotation in the translation.
[1CO.1.24] To those called, both to the Jews and to the Greeks, is the Anointed One, God's power and God's wisdom. [§]
to those called, both to Jews and to Greeks, the Anointed One, God's power and God's wisdom
This verse addresses those who are called, specifying both Jews and Greeks. "Christ" is understood as "the Anointed One." "Theos" is translated as "God." The verse states that this Anointed One embodies both God's power and God's wisdom.
[1CO.1.25] Because the foolishness of the God is wiser than that of people, and the weakness of the God is stronger than that of people. [§]
hoti to moron tou theou sophoteron ton anthropon estin kai to asthenes tou theou ischuroteron ton anthropon.
This verse discusses the perceived foolishness and weakness of God compared to human wisdom and strength. 'Moron' means foolishness, 'theou' refers to 'the God', 'sophoteron' means wiser, 'anthropon' means of people, 'estin' is 'is', 'asthenes' is weakness, and 'ischuroteron' means stronger. The verse is asserting a paradox: that what appears foolish to people is actually wiser than people, and what appears weak to people is actually stronger than people.
[1CO.1.26] Behold, for you are seeing the calling of yourselves, brothers, for not many wise according to flesh are there, not many powerful are there, not many of noble birth are there. [§]
Behold, for you are seeing the calling of yourselves, brothers, for not many wise according to flesh, not many powerful, not many of noble birth.
This verse uses the imperative mood to directly address the audience and command them to observe. The Greek word "κλησις" (klēsis) refers to the calling or invitation one receives, here referring to their calling as believers. The verse then contrasts this calling with worldly measures of wisdom, power, and nobility, stating that few possessing these qualities are chosen. I have aimed for a literal rendering of each component rather than a smoothed-out idiomatic English translation. This will sound awkward, but will be faithful to the construction of the source text.
[1CO.1.27] But God has chosen the foolish things of the world, so that he might shame the wise, and God has chosen the weak things of the world, so that he might shame the strong. [§]
alla ta mora tou kosmu exeleksato ho theos, hina kataischunei tous sophous, kai ta asthenea tou kosmu exeleksato ho theos, hina kataischunei ta ischura
This verse comes from 1 Corinthians 1:27. It describes how God chooses what the world considers foolish and weak to shame the wise and the strong. "alla" means 'but', "ta mora tou kosmu" means 'the foolish things of the world', "exeleksato" means 'has chosen', "ho theos" means 'the God', "hina" means 'so that', "kataischunei" means 'he might shame', "tous sophous" means 'the wise', "kai" means 'and', "ta asthenea tou kosmu" means 'the weak things of the world', "ta ischura" means 'the strong things'.
[1CO.1.28] And the God chose the nobodies of the world and the despised things, the non-existent things, so that He might render ineffective the existent things. [§]
kai ta agenē tou kosmou kai ta exouthenēmata exelexato ho theos, ta mē onta, hina ta onta katargēsē.
This verse, from 1 Corinthians 1:28, describes God’s choice. 'Agenē' refers to things of no birth or origin, often translated as 'nobodies'. 'Exouthenēmata' refers to things that are despised or worthless. 'Ho theos' is 'the God'. 'Ta mē onta' are 'the things not being' or 'the non-existent things'. 'Hina' indicates purpose, 'that'. 'Ta onta' are 'the things being' or 'the existent things'. 'Katargēsē' means 'to render ineffective' or 'to destroy'.
[1CO.1.29] So that all flesh will not boast in the presence of the God. [§]
hopōs mē kauchēsetai pasa sarx enōpion tou theou
This verse is from the Septuagint (Greek translation of the Old Testament). 'hopōs' means 'so that' or 'in order that'. 'mē' is a negative particle, meaning 'not'. 'kauchēsetai' is a future middle indicative verb meaning 'will boast'. 'pasa sarx' means 'all flesh'. 'enōpion' means 'in the presence of'. 'tou theou' means 'of the God'.
[1CO.1.30] But from him you are in Christ Jesus, who became wisdom for us from God, and also righteousness, and sanctification, and redemption. [§]
ex autou de humeis este en Christo Iesou, hos egeneto sophia hemin apo theou, dikaiosune te kai hagiamos kai apolutrosis
This verse originates from the New Testament, specifically 1 Corinthians 1:30. It speaks of believers being 'in Christ Jesus' and how he has become wisdom, righteousness, sanctification, and redemption from God. The original text is Koine Greek. We are focusing on translating the names of God and related terms as literally as possible.
[1CO.1.31] That as it is written, let the one boasting boast in my Lord. [§]
hina kathōs gegraptai ho kauchōmenos en kurios kauchasthō
This verse is from the Septuagint (the Greek translation of the Hebrew scriptures). It means 'that just as it is written, let the one boasting boast in my Lord'. The verse references Jeremiah 9:23 in the Hebrew Bible.
1CO.2
[1CO.2.1] And I, having come to you, brothers, came not by superiority of speech or of wisdom, declaring to you the secret of the Gods. [§]
ka ego elthon pros humas, adelphoi, elthon ou kath' huperochen logou e sophia katangellon humin to musterion tou theou.
This verse, originating from the New Testament, details the speaker's reason for coming to those he addresses as brothers. He clarifies that he did not arrive to impress with eloquent speech or profound wisdom, but rather to reveal the secret of God.
[1CO.2.2] For I did not consider it important to know anything among you except Yeshua the Anointed One and this one impaled. [§]
oo gar ekreena tee ideenai en humin ei mee Yesoon Khriston kai touton estauromenon
This verse is from 1 Corinthians 2:2. It states that Paul did not consider it important to know anything among them except Jesus the Anointed One and the one impaled. 'Ouk' is a negative particle. 'Gar' means 'for'. 'Ekreenai' is a verb meaning 'to judge' or 'to consider'. 'Eidenai' is an infinitive meaning 'to know'. 'En humin' means 'among you'. 'Ei mee' means 'except'. 'Yesoon Khriston' is 'Jesus the Anointed One'. 'Kai' means 'and'. 'Touton' means 'this one'. 'Estauromenon' means 'impaled' or 'crucified'.
[1CO.2.3] And I came to you in weakness, and in fear, and in much trembling. [§]
kah-goh en ahs-theh-nee-ai kai en fo-boh kai en tro-moh pol-loh eh-geh-noh-men pros hoo-mas
This verse is from the New Testament, specifically 1 Corinthians 2:3. It describes Paul's state of being when he was with the Corinthians. The verse literally states that he was in weakness, and in fear, and in much trembling when he came to them. The original text is Koine Greek, and this response is translating from that.
[1CO.2.4] And my word and my proclamation are not in convincing arguments of wisdom, but in a demonstration of spirit and power. [§]
kai ho logos mou kai to kerugma mou ouk en peithois sophias logois all’ en apodeixe pneumatos kai dunameos
This verse discusses the nature of the speaker's message. It states that their words and proclamation are not based on persuasive rhetoric or clever arguments, but on a demonstration of spirit and power. The verse emphasizes the experiential and evidential basis of the message rather than intellectual persuasion.
[1CO.2.5] That your faith might not be in the wisdom of humans, but in the power of God. [§]
hina he pistis humon me ēi en sophia anthropōn all’ en dunamei theou
This verse urges believers not to base their faith on human wisdom, but on the power of God. 'Hina' means 'that' or 'so that', introducing a purpose clause. 'He pistis humon' means 'your faith'. 'Me ēi' means 'may not be'. 'En sophia anthropōn' means 'in the wisdom of humans'. 'All’' is 'but'. 'En dunamei theou' means 'in the power of God'.
[1CO.2.6] However, we speak wisdom among the mature, a wisdom not of this age, nor of the rulers of this age who are being nullified. [§]
So-fee-an deh la-loo-men en tois te-lei-ois, so-fee-an deh ou tou ai-o-nos tou-tou ou-deh ton ar-chon-ton tou ai-o-nos tou-tou ton ka-tar-gou-men-on.
This verse discusses wisdom. "So-fee-an" refers to wisdom. "la-loo-men" means we speak. "en tois teleiois" means among the perfect or mature. The verse contrasts wisdom 'of this age' with wisdom 'of the rulers of this age', who are being brought to nothing. The focus is on a higher wisdom, not bound to the current world order.
[1CO.2.7] But we speak of God’s wisdom, in a mystery, the hidden one, which God predetermined before the ages for our glory. [§]
alla laloumen theou sophian en musterio ten apokekrummenen, hen proorisen ho theos pro ton aionon eis doxan hemon
This verse describes speaking of God's wisdom, hidden in a mystery, which God predetermined before ages for our glory. 'Theos' is the Greek word for 'God'. 'Sophian' means wisdom. 'Musterio' refers to a mystery. 'Apokekrummenen' is a hidden or secret thing. 'Proorisen' means predetermined. 'Aionon' refers to ages or eternities. 'Doxan' refers to glory.
[1CO.2.8] That which no one of the rulers of this age knew; for if they had known, they would not have crucified my Lord of glory. [§]
hayn hoodeis ton archonton tou aiōnos toutou egnōken; ei gar egnōsan, ouk an ton kurion tēs doxēs estaurosan.
This verse is from 1 Corinthians 2:8. It discusses the wisdom of God being hidden from the rulers of this age. ‘hayn’ is a relative pronoun meaning ‘which’ or ‘that’. ‘hoodeis’ means ‘no one’. ‘ton archonton’ refers to ‘the rulers’. ‘tou aiōnos toutou’ means ‘of this age’. ‘egnōken’ is the aorist indicative third person singular of ‘ginōskō’, meaning ‘to know’. ‘ei gar’ means ‘for if’. ‘egnōsan’ is the aorist indicative third person plural of ‘ginōskō’. ‘ouk an’ is a strong negative followed by the optative mood, indicating what would not have happened. ‘ton kurion’ means ‘the Lord’. ‘tēs doxēs’ means ‘of glory’. ‘estaurosan’ means ‘they crucified’.
[1CO.2.9] But as it is written, the things which the eye has not seen and the ear has not heard, and which have not ascended upon the heart of man, these are the things which the God has prepared for those who love him. [§]
alla kathos gegraptai ha ophthalmos ouk eiden kai ous ouk akousen kai epi kardian anthropou ouk anebe ha hetoimasen ho theos tois agapoosin auton
This verse is from 1 Corinthians 2:9, and comes from a translation of the Old Testament. 'alla' means 'but'. 'kathos' means 'as'. 'gegraptai' means 'is written'. 'ha' is the definite article 'the'. 'ophthalmos' means 'eye'. 'ouk eiden' means 'has not seen'. 'kai' means 'and'. 'ous' means 'ear'. 'ouk akousen' means 'has not heard'. 'epi' means 'upon'. 'kardian' means 'heart'. 'anthropou' means 'of man'. 'ouk anebe' means 'has not ascended'. 'hetoimasen' means 'has prepared'. 'ho theos' means 'the God'. 'tois agapoosin auton' means 'for those who love him'.
[1CO.2.10] But God has revealed to us through the spirit, for the spirit searches all things, even the depths of the God. [§]
hemin de apekalupsen ho theos dia tou pneumatos: to gar pneuma panta eraunai, kai ta batha tou theou.
This verse speaks of God revealing things through the spirit. "Hemin" means "to us". "Apekalupsen" means "revealed". "Ho theos" means "the God". "Dia tou pneumatos" means "through the spirit". "To gar pneuma" means "for the spirit". "Panta eraunai" means "searches all things". "Ta batha tou theou" means "the depths of the God".
[1CO.2.11] For who knows what belongs to a person except the spirit of that person which is within them? In the same way, no one knows what belongs to God except the spirit of God. [§]
tis gar oiden anthropon ta tou anthropou ei me to pneuma tou anthropou to en auto? houtos kai ta tou theou oudeis egnoeken ei me to pneuma tou theou.
This verse asks who knows what belongs to a person except the person’s own spirit. It then draws a parallel, stating that no one knows what belongs to God except God’s own spirit. The verse uses the term 'theou' which refers to God. The verse isn't directly referencing a specific name of God, so it will just be translated as 'God'.
[1CO.2.12] But we did not receive the spirit of the world, but the spirit that comes from God, so that we may know the gifts graciously given to us by God. [§]
hay-mees deh oo toh pneu-mah too ko-smoo eh-lab-o-men al-lah toh pneu-mah toh ek too the-oo, hee-nah ey-do-men tah hoo-po too the-oo ha-ris-then-tah hay-meen.
This verse discusses receiving a spirit, contrasting the spirit of the world with the spirit that comes from God. It states that we have received the spirit from God so that we may know the gifts graciously given to us by God. The original uses 'pneuma' for spirit and 'theos' for God.
[1CO.2.13] And also we speak not in taught things of human wisdom’s words, but in taught things of the Spirit, spiritual ones comparing spiritually. [§]
ha kai laloumen ouk en didaktois anthropinees sophiae logois all' en didaktois pneumatos, pneumatikois pneumatika συγκρίνοντες
This verse discusses the source of the teachings being presented. It contrasts human wisdom with teachings originating from the Spirit. 'Ha kai' is 'and also'. 'Laloumen' is 'we speak'. 'Didaktois' means 'taught things'. 'Anthropinees sophiae' is 'human wisdom'. 'Logois' means 'words'. 'All'' means 'but'. 'Pneumatos' means 'of the Spirit'. 'Pneumatikois' means 'spiritual ones'. ' συγκρίνοντες' means 'comparing'.
[1CO.2.14] But the soul-based person does not accept the things of the Spirit of God. For they are foolishness to that person, and they are unable to know that they are spiritually discerned. [§]
psukhikos de anthropos ou dechetai ta tou pneumatos tou theou; moria gar autoi estin kai ou dunatai gnōnai, hoti pneumatikos anakrinetai.
This verse discusses the inability of the 'psychic' or natural person to receive the things of the Spirit of God. The word 'psychikos' refers to the soul or the natural, unspiritual human being. 'Pneumatos tou theou' means 'of the Spirit of God'. 'Moria' means foolishness. 'Anakrinetai' means is judged or discerned. The verse indicates that spiritual matters are discerned spiritually, not through natural understanding.
[1CO.2.15] But the spiritual one examines all things, and he himself is examined by nothing. [§]
ho de pneumatikos anakrinei [ta] panta, autos de hup’oudenos anakrinetai.
This verse discusses the spiritual person and their ability to discern all things while not being subject to the discernment of others. 'Pneumatikos' relates to the spirit. 'Anakrinei' means to examine, judge, or discern. 'Panta' means all things. 'Hup’oudenos' signifies ‘by no one’ or ‘by nothing.’
[1CO.2.16] For who has known the mind of my Lord, and who can instruct Him? But we have the mind of Christ. [§]
tis gar egno noun kurioou, hos symbibasei auton; hemeis de noun Christou echomen.
This verse asks who has known the mind of the Lord, and who can instruct Him? It then states that we have the mind of Christ. 'Kurios' means 'Lord', 'noun' means 'mind', and 'Christou' refers to Christ. The verse speaks of understanding the divine will and possessing the insight of Christ.
1CO.3
[1CO.3.1] And I, brothers, was not able to speak to you as to spiritual people, but as to people of the flesh, as to infants in Christ. [§]
Ka ego, adelphoi, ouk edynetheen lalesai humin hos pneumatikois all’ hos sarkinois, hos neipiois en Christo.
This verse is from the New Testament, specifically 1 Corinthians 3:1. It speaks about Paul's inability to address the Corinthians as spiritually mature individuals, but rather as those still focused on worldly concerns. The verse uses specific terms to describe this spiritual immaturity.
[1CO.3.2] I gave you all milk to drink, not solid food. For you were not yet able. But still now you are not able. [§]
gal-ah hee-mas ep-o-tee-sah, ou bro-mah. ou-po gar ed-oo-na-the. al-lah oo-deh eti noon doo-na-the.
This verse is from the First Letter to the Corinthians, chapter 3, verse 2. It's a statement about Paul's teaching method to the Corinthian church. He contrasts providing 'milk' (basic teachings) to providing 'solid food' (more advanced teachings). The verse indicates that the Corinthians were not yet ready for the solid food, and still are not. 'Gal' means 'milk', 'hee-mas' means 'you all', 'ep-o-tee-sah' means 'I have given to drink', 'ou' means 'not', 'bro-mah' means 'solid food', 'gar' means 'for', 'ed-oo-na-the' means 'you were able', 'al-lah' means 'but', 'eti' means 'still', 'noon' means 'now'.
[1CO.3.3] For you are still fleshly. Where there is zeal and strife among you, are you not fleshly and walking according to human standards? [§]
eti gar sarkikoi este. hopou gar en humin zelos kai eris, ouchi sarkikoi este kai kata anthropon peripateite?
This verse is from the New Testament, specifically James 3:16. The original language is Koine Greek. It discusses being 'carnal' or 'fleshly' versus being spiritual. 'Zelos' means zeal or rivalry, 'eris' means strife or contention. The verse points out that jealousy and strife are evidence of a non-spiritual, human-centered life.
[1CO.3.4] For when someone says, "I indeed am of Paul," and another, "I am of Apollos," are you not merely men? [§]
hotan gar legei tis: ego men eimi Paulou, heteros de: ego Apollō, ouk anthropopoi este?
This verse is from 1 Corinthians 3:4. It poses a rhetorical question about division within the early church. People were identifying themselves as followers of Paul or Apollos, rather than simply followers of Yahveh. The verse challenges whether these individuals are merely humans, implying that such division is unspiritual or worldly. The Greek uses 'ego' meaning 'I', 'Paulou' which is the genitive of Paulus, meaning 'of Paul', and 'Apollō' which is the nominative of Apollō meaning 'Apollos'. 'Heteros' means 'another'. 'Anthropopoi' means 'men', 'human beings'.
[1CO.3.5] So what is Apollos? And what is Paul? Servants through whom you trusted, and to each one as the Lord gave. [§]
Ti oun estin Apollos? ti de estin Paulus? diakonoi di’ hon episteusate, kai hekasto hos ho kurios edoken.
This verse asks who Apollos and Paul are. It then states they are servants through whom you believed, and to each one according to how the Lord gave it.
[1CO.3.6] I planted, Apollos watered, but the God increased. [§]
ego efuteusa, Apollos epotisen, all’ ho theos eauksanen
This verse is from 1 Corinthians 3:6. 'Ego' means 'I'. 'Efuteusa' means 'I planted'. 'Apollos' is a proper noun, a name. 'Epotisen' means 'he watered'. 'All’' means 'but'. 'Ho theos' means 'the God'. 'Eauksanen' means 'he increased'. This verse discusses the work of Paul, Apollos, and God in bringing about spiritual growth.
[1CO.3.7] So neither the one planting is anything, nor the one watering, but God is the one increasing. [§]
hōste oute ho phuteuōn estin ti oute ho potizōn all’ ho auxanōn theos
This verse discusses who receives the glory in the process of growth – the planter, the waterer, or God. The verse uses present participles ('planting', 'watering', 'increasing') to emphasize the ongoing nature of these actions. 'Theos' is simply 'God'.
[1CO.3.8] The one planting and the one watering are one, but each will receive their own reward according to their own labor. [§]
ho phyteuon de ho potizon hen eisin, hekastos de ton idion misthon lapseetai kata ton idion kopon.
This verse describes that the one planting and the one watering are united in their purpose, but each will receive a reward according to their own labor. 'φυτεύων' (phyteuon) refers to the one planting, and 'ποτίζων' (potizon) refers to the one watering. 'ἕν' (hen) means 'one', and 'εἰσιν' (eisin) means 'are'. 'ἕκαστος' (hekastos) means 'each', 'ἴδιον' (idion) means 'own', 'μισθὸν' (misthon) means 'reward', 'λήμψεται' (lapseetai) means 'will receive', and 'κόπον' (kopon) means 'labor'.
[1CO.3.9] For we are God's co-workers, God's farm, you are God's building. [§]
the-oo gar es-men sun-er-goi, the-oo ge-or-gee-on, the-oo oi-ko-do-mee es-te.
This verse uses the word 'theos' multiple times, which is the Greek word for 'God'. It also uses 'sunergos' meaning 'co-worker', 'georgion' meaning 'a small plot of land, or a farm', and 'oikodome' meaning 'a building, or structure'. The verse is addressing believers and stating their relationship to God.
[1CO.3.10] According to the favor of God which was given to me as a wise master builder, I laid a foundation, and another is building upon it. Let each one look to how he is building upon it. [§]
kata teen khareen too theou teen dotheeesan moi hos sophos architekton themelion ethika, allos de epodikdomee. hekastos de bleepeto pos epodikdomee.
This verse discusses building a foundation, likely metaphorically. 'Khareen' refers to grace or favor. 'Theou' is 'of God'. 'Dotheeesan' means 'given'. 'Sophos architekton' translates to 'wise master builder'. 'Themelion' means 'foundation'. 'Ethika' means 'I laid'. 'Allos' means 'another'. 'Epodikdomee' means 'is building upon it'. 'Hekastos' means 'each one'. 'Bleepeto' means 'let him look'. 'Pos' means 'how'.
[1CO.3.11] For no one is able to lay another foundation except the one that has been laid, who is Jesus Christ. [§]
the-mel-ee-on gar al-lon oo-deis doo-na-tai thei-nai pa-ra ton kei-men-on, hos es-teen ee-ay-soos khree-stos.
This verse is from the New Testament, specifically 1 Corinthians 3:11. It speaks of a foundation. 'Themelion' means 'foundation'. 'gar' means 'for'. 'allon' means 'another'. 'oudeis' means 'no one'. 'dynatai' means 'is able'. 'theinai' means 'to lay'. 'para' means 'except, besides'. 'ton' is the definite article 'the'. 'keimenon' means 'laid, placed'. 'hos' means 'who, which'. 'esteen' is a form of 'to be'. 'Iesous' is the name Jesus. 'Khristos' means 'anointed one', or Christ.
[1CO.3.12] Now if anyone builds upon the foundation gold, silver, precious stones, wood, grass, or reed, [§]
ei de tis epoykodomei epi ton themelion chruson, arguron, lithous timious, xula, chorton, kalamen
This verse describes someone building upon a foundation using various materials. 'Chruson' means gold, 'arguron' means silver, 'lithous timious' means precious stones, 'xula' means wood, 'chorton' means grass, and 'kalamen' means reed.
[1CO.3.13] The work of each one will become evident, for the day will declare it, that it is revealed in fire. And the fire itself will test what the work of each one is like. [§]
hekastou to ergon phaneron genesetai, he gar hemera delosei, hoti en puri apokalyptetai, kai hekastou to ergon hopoion estin to pur [auto] dokimasei.
This verse discusses how each person’s work will be made evident, and it will be revealed by fire. The fire will test the quality of each person's work. It speaks of a final judgment where actions are assessed.
[1CO.3.14] If anyone's work remains which he built, he will receive a reward. [§]
ei tinos to ergon menei ho epaikodomesen, misthon lampsetai
This verse discusses receiving a reward for work that endures. 'Ei' introduces a conditional clause ('if'). 'Tinos' refers to someone or anyone. 'To ergon' means 'the work'. 'Menei' means 'remains' or 'endures'. 'Ho epaikodomesen' means 'which he built'. 'Misthon' means 'a reward' or 'wages'. 'Lampsetai' means 'he will receive'.
[1CO.3.15] If anyone’s work is burned, they will suffer loss, but they themselves will be saved, in this way as though through fire. [§]
ei tinos to ergon katakaisetai, zemiothesetai, autos de sothetetai, houtos de hos dia pyros.
This verse speaks about a person’s work being burned, resulting in loss, but the person themselves being saved, as though through fire. ‘Eis’ means ‘if’. ‘Tinos’ is ‘of someone’. ‘Ergon’ is ‘work’. ‘Katakaisetai’ is ‘will be burned’. ‘Zemiothesetai’ means ‘will be harmed/suffer loss’. ‘Autos’ is ‘he/she/it’. ‘Sothetetai’ means ‘will be saved’. ‘Houtos’ is ‘this way/thus’. ‘Dia’ means ‘through’. ‘Pyros’ means ‘fire’.
[1CO.3.16] Do you not know that you are a temple of the Gods, and that the spirit of God dwells in you? [§]
ook idate hoti naos theou este kai to pneuma tou theou oikei en humin
This verse states that you are a temple of God and that the spirit of God dwells within you. 'Naos' refers to the inner sanctuary of a temple. 'Theou' is the genitive form of 'theos', meaning 'of God'. 'Pneuma' refers to spirit, breath, or wind. 'Oikei' means 'dwells' or 'resides'.
[1CO.3.17] If anyone destroys the temple of the Gods, the Gods will destroy that person. For the temple of the Gods is holy, and you are that temple. [§]
ei tis ton naon tou theou phtheirei, phtheirei touton ho theos; ho gar naos tou theou hagios estin, hoitines este humeis.
This verse speaks about the temple of God, and warns against its destruction. The 'temple' is not a building, but refers to the believers themselves. The verse states that if anyone destroys the temple of God, God will destroy them. This is because the temple of God is holy, and the people are the temple.
[1CO.3.18] Let no one deceive himself. If anyone thinks he is wise among you in this age, let him become a fool, so that he may become wise. [§]
may-dees hef-too auto-ton ex-ah-pah-tah-toh, ei tis do-kee so-fos ee-nai en hoo-meen en toh ai-ohn too-toh, mo-ros ge-nes-tho, hee-nah ge-neh-tai so-fos.
This verse is from the New Testament, specifically 1 Corinthians 3:18. It warns against self-deception and suggests that worldly wisdom is foolishness in the eyes of God. The verse uses rhetorical constructions common in Koine Greek, emphasizing a contrast between perceived wisdom and true wisdom.
[1CO.3.19] For the wisdom of this world is foolishness with the Gods. It is written, for, the One acting against the wise in their cunning. [§]
gar he sophia tou kosmu toutou moria para to theoi estin. gegraptai gar: ho drassomenos tous sophous en te panourgia autoun.
This verse discusses the contrast between worldly wisdom and the wisdom of God. "Sophia" refers to wisdom, "kosmos" to the world, "moria" to foolishness, "theoi" to the Gods, and "panourgia" to cunning or deceit. The verse states that worldly wisdom is foolishness in the eyes of the Gods, and cites a scriptural reference stating that the Gods frustrate the cunning of the wise.
[1CO.3.20] And again, my Lord knows the reasonings of the wise ones that they are worthless. [§]
kai palin, kurios ginooskei tous dialogismos tous sophon hoti eisin mataioi
This verse is from the Septuagint, a Greek translation of the Hebrew scriptures. 'kai' means 'and', 'palin' means 'again', 'kurios' is a title meaning 'lord' or 'master', 'ginooskei' means 'knows', 'tous' is a definite article meaning 'the', 'dialogismos' means 'reasonings' or 'thoughts', 'sophon' is the genitive plural of 'sophos' meaning 'wise ones', 'hoti' means 'that', and 'eisin' means 'they are', and 'mataioi' means 'vain' or 'worthless'. The verse is about Yahveh knowing the thoughts of the wise are worthless.
[1CO.3.21] Therefore let no one boast in humans, for all things are yours. [§]
hoste medeis kauchasto en anthropois, panta gar humon estin
This verse is from the New Testament, specifically 1 Corinthians 3:21. It cautions against boasting in human figures. 'hoste' means 'so that' or 'therefore'. 'medeis' means 'no one'. 'kauchasto' means 'boast'. 'en anthropois' means 'in men' or 'in humans'. 'panta' means 'all things'. 'gar' means 'for'. 'humon' means 'yours'. 'estin' means 'is'. The verse essentially states that because everything belongs to you (as believers), there is no reason to boast in any particular human leader or teacher.
[1CO.3.22] Whether Paul or Apollos or Cephas, or the world or life or death, or things present or things future—all of you are possessions. [§]
Paul or Apollos or Cephas, or the world or life or death, or things present or things future – all of you.
This verse lists various people and concepts, contrasting them to emphasize that all things are for the benefit of the believers. The names are simply transliterated as they are proper nouns. "Kosmos" is translated as "the world." "Zoe" is translated as "life." "Thanatos" is translated as "death." "Enestota" is translated as "things present," and "mellonta" is translated as "things future." The verse concludes with a possessive pronoun indicating all of these belong to the believers.
[1CO.3.23] But you are of the anointed one, and the anointed one is of God. [§]
humeis de Christou, Christos de theou
This verse consists of two phrases connected by 'de', which means 'and' or 'but'. 'Humeis' means 'you'. 'Christou' is the genitive case of 'Christos', meaning 'of Christ'. 'Christos' means 'the anointed one'. 'Theou' is the genitive case of 'theos', meaning 'of God'. 'Theos' means 'God'. The verse establishes a relationship of belonging.
1CO.4
[1CO.4.1] Thus let people regard us as servants of Christ and stewards of the mysteries of God. [§]
Hootos hemas logizesto anthropos hos hypereetas Christou kai oikonomous mysterion theou.
This verse instructs how people should regard believers. "Hootos" means 'thus' or 'in this way'. "Hemas" means 'us'. "Logizesto" means 'let him count' or 'let him regard'. "Anthropos" means 'man' or 'person'. "Hos" means 'as'. "Hypereetas" means 'under-rower', which is used metaphorically to mean 'servant'. "Christou" means 'of Christ'. "Kai" means 'and'. "Oikonomous" means 'steward' or 'manager'. "Mysterion" means 'mystery'. "Theou" means 'of God'.
[1CO.4.2] Thus, it is sought further among the house managers, that someone faithful may be found. [§]
hode loipon zeteitai en tois oikonomois, hina pistos tis heurethe
This verse describes how one should seek out a faithful person among those who manage a household. “hode” means “thus” or “henceforth”, “loipon” means “further” or “remaining”, “zeteitai” means “is sought”, “en tois oikonomois” means “among the house managers”, “hina” means “that”, “pistos” means “faithful”, “tis” means “someone”, and “heurethe” means “may be found”.
[1CO.4.3] But to me it is a very small thing that I be examined by you, or by a human day. However, I do not even examine myself. [§]
emoi de eis elachiston esti, hina huph' humon anakritho e huopo anthropines hemeras, all' oude emauton anakrino.
This verse is from the Greek text of 1 Corinthians 4:3. "emoi" means "to me". "de" means "but" or "and". "eis" means "to" or "for". "elachiston" means "least". "esti" means "is". "hina" means "that". "huph'" is a preposition meaning "by". "humon" means "you" (plural, genitive). "anakritho" means "I am examined". "e" means "or". "huopo" means "by". "anthropines" means "human". "hemeras" means "days". "all'" means "but". "oude" means "not even". "emauton" means "myself". "anakrino" means "I examine". Essentially, the speaker is saying it is of little consequence to him whether he is examined by you or by a human court; he does not even examine himself.
[1CO.4.4] For I am not conscious of anything within myself, but it is not in this that I am declared righteous. And the One judging me is my Lord. [§]
ouden gar emautoi sunoida, all' ouk en toutoi dedikaiomai, ho de anakrinon me kurios estin.
This verse discusses not being aware of one's own righteousness and relying on the Lord for judgment. "ouden" means nothing. "gar" means for or because. "emautoi" means myself. "sunoida" means to be conscious of, to know. "all'" means but. "ouk" means not. "en toutoi" means in this. "dedikaiomai" means to be justified, declared righteous. "ho de" means and the. "anakrinon" means to judge. "me" means me. "kurios" means Lord.
[1CO.4.5] Therefore, do not judge anything before the appointed time arrives, until Yahveh comes, who will also illuminate the hidden things of darkness and reveal the decisions of hearts. And then, praise will be generated for each one from God. [§]
hoste mee pro kairoo tee kreenete heos an elthee ho kurios, hos kai photisee ta krupta too skotous kai phaneroosee tas boulas ton kardioon; kai tote ho epainos geneseetai hekasto apo too theou.
This verse is advising against premature judgment. It states that judgment should be reserved until the arrival of ‘the Lord’ who will reveal hidden things and the intentions of hearts. Praise will then be given to each one by God. ‘Kairoos’ refers to an appointed time, not simply ‘time’ in the abstract. ‘Boulas’ are decisions or intentions.
[1CO.4.6] Now these things, brothers, I have used as an illustration concerning myself and Apollos for your sakes, so that in us you may learn not to think beyond what is written, so that no one of you becomes puffed up in favor of one against another. [§]
Tau-ta de, a-del-foi, me-te-skhe-ma-ti-sa eis emauton kai Apollon di' humas, hina en hemin mathete to me huper ha gegraptai, hina me heis huper tou henos physiousethe kata tou heterou.
This verse comes from 1 Corinthians 4:6. It discusses Paul and Apollos as examples to teach the Corinthians not to go beyond what is written in scripture, and not to be puffed up in favor of one leader over another. The original verse is in Koine Greek. It's important to note that this is not a direct translation *from* a name of God, but rather a request to translate a verse literally. As such, there are no names of God to literally translate in this verse. We are focusing on a literal translation of the Greek sentence structure and vocabulary.
[1CO.4.7] For who distinguishes you? And what do you have that you did not receive? But if you did receive it, why do you boast as if you did not receive it? [§]
tis gar se diakrinei; ti de echeis ho ouk elabes; ei de kai elabes, ti kauchasai hos me labon;
This verse asks a rhetorical question about the source of any distinction one might possess. It questions whether anything one *has* was not originally *received* as a gift. If it *was* received, then there is no cause for boasting as if it were earned. The verse employs a rhetorical device of posing questions to make a point rather than expecting an answer.
[1CO.4.8] You are already full, you have already become wealthy, you have reigned without us. And it would be beneficial indeed if you had reigned, so that we also might reign with you. [§]
ēdē kekoresmenoi este, ēdē eploutēsate, chōris hēmōn ebasileusate, kai ophelon ge ebasileusate, hina kai hēmeis humin symbasileusōmen.
This verse is from the Septuagint, the Greek translation of the Old Testament. It expresses a sense of rebuke towards those who believe they are already satisfied and prosperous, having reigned without the speaker and their companions. The speaker suggests that if this reign has been beneficial, then they should also share in the reign. The verse is written in a somewhat archaic Greek style, which contributes to its formality and emphasis.
[1CO.4.9] For I consider that the God has shown us, the apostles, as last, as if we are facing death, because we have become a theater for the world and angels and people. [§]
dokoo gar, ho theos hemas tous apostolous eschatous apedeixen hos epithanatious, hoti theatron egenethemen toi kosmoi kai angelois kai anthropois.
This verse originates from the First Letter to the Corinthians. It discusses the apostles being presented as if they are facing death, for the sake of a spectacle. 'Theos' means 'God', 'apostolous' means 'apostles', 'eschatous' means 'last', 'apedeixen' means 'has shown', 'epithanatious' means 'mortal', 'theatron' means 'theater', 'kosmoi' means 'world', 'angelois' means 'angels', and 'anthropois' means 'people'.
[1CO.4.10] We are fools through the Anointed One, but you are wise in the Anointed One. We are weak, but you are strong. You are glorious, but we are dishonored. [§]
hay-mees mo-roy dee-ah Khrees-ton, hoo-mees deh fron-ee-moy en Khrees-toy; hay-mees as-then-ees, hoo-mees deh is-khu-roy; hoo-mees en-dox-oy, hay-mees deh a-tee-moy.
This verse uses contrasting statements to describe two groups of people, likely referring to the apostle Paul and his companions versus their opponents. The verse relies heavily on contrasting adjectives and prepositional phrases. 'hay-mees' means 'we', 'hoo-mees' means 'you', 'dee-ah' means 'through', and 'en' means 'in'. The names used are 'Khrees-ton' (Christ) and 'Khrees-toy' (of Christ).
[1CO.4.11] Until this present hour, we hunger and thirst and are unclothed and are struck and are without stability. [§]
akhri tes arti horas kai peinomen kai dipsomen kai gumneteumen kai kolaphizometha kai astatoumen
This verse discusses enduring hardship until 'this very hour.' It lists a series of deprivations - hunger, thirst, nakedness, being struck, and being without a fixed place to live. The verse implies continued suffering.
[1CO.4.12] And we labor working with our own hands, being reviled we bless, being persecuted we endure. [§]
kai kopiomen ergazomenoi tais idiais chersin; loidoroumenoi eulogoumen, diokomenoi anechometha
This verse comes from the New Testament, specifically 1 Corinthians 4:12. It describes the hardships faced by the apostles. The verse details how they labor physically, endure insults with blessing, and persevere through persecution. The original text is in Koine Greek. We will be translating the words literally, focusing on the direct meaning of each element without theological interpretation or traditional phrasing. 'kai' means 'and'. 'kopiomen' means 'we labor'. 'ergazomenoi' means 'working'. 'tais idiais chersin' means 'with our own hands'. 'loidoroumenoi' means 'being reviled'. 'eulogoumen' means 'we bless'. 'diokomenoi' means 'being persecuted'. 'anechometha' means 'we endure'.
[1CO.4.13] We are being reviled, we plead. As the cleansings of the world, we have become, the contempt of all people until now. [§]
dusphēmoumenoi parakaloumen hōs perikatharmata tou kosmou egenēthēmen pantōn peripsēma heōs arti.
This verse is from the Septuagint (Greek translation of the Hebrew scriptures). It describes a state of being reviled or spoken against, while also pleading. The speakers identify themselves as the refuse or sweepings of the world, and the contempt of all people up to the present time. The verse comes from 1 Corinthians 4:13 in the New Testament.
[1CO.4.14] I am not made ashamed to write these things to you, but as my loved children, I admonish you. [§]
ook entrepon humas grapho tauta all hos tekna mou agapeta noutheton
This verse is from the Greek text of 1 Corinthians 4:14. It reads as follows: "I am not ashamed to write these things to you, but as my beloved children I admonish [you]." I will translate the verse literally, maintaining proper English grammar.
[1CO.4.15] For if you have many teachers in Christ, you do not have many fathers. For in Christ Jesus, through the good message, I have birthed you. [§]
ean gar myrious paidagogous echete en Christo all' ou pollous pateras; en gar Christo Iesou dia tou euaggeliou ego hymas egennesa.
This verse discusses spiritual parenthood. It states that believers may have many teachers (paidagogous) in Christ, but not many spiritual fathers (pateras). The speaker, through the gospel in Christ Jesus, has spiritually birthed (egennesa) them. The word 'ean' means 'if' or 'since'. 'Gar' means 'for'. 'Pollous' is plural for 'many'. 'Hymas' is a plural pronoun meaning 'you'.
[1CO.4.16] Therefore, I urge you to become imitators of me. [§]
Parakalo oun humas, mimetai mou gineshte.
This verse is from the New Testament, specifically 1 Corinthians 4:16. "Parakalo" means "I urge" or "I beseech". "Oun" is a particle meaning "therefore" or "then". "Humas" is the plural pronoun meaning "you". "Mimetai" means "imitators". "Mou" means "of me". "Gineshte" means "become". The verse is a request for the readers to emulate the speaker's behavior.
[1CO.4.17] For this reason I sent Timothy to you, who is my beloved child and faithful in the Lord Yahveh. He will remind you of my ways those in Christ Jesus, as I teach everywhere in every church. [§]
Dia touto epempa humin Timotheon, hos estin mou teknon agapetion kai pistos en kurioi, hos humas anamnesei tas hodous mou tas en Christo [Iesou], kathos pantachou en pase ekklesia didasko.
This verse is from the New Testament. "Dia touto" means "for this reason". "Epempa" means "I sent". "Humin" means "to you". "Timotheon" is the name Timothy. "Hos" means "who". "Estin" means "is". "Mou" means "my". "Teknon" means "child". "Agapetion" means "beloved". "Kai" means "and". "Pistos" means "faithful". "En" means "in". "Kurioi" means "Lord". This refers to the Lord Yahveh. "Hos" means "who". "Humas" means "you". "Anamnesei" means "will remind". "Tas hodous mou" means "my ways". "Tas en Christo [Iesou]" means "those in Christ [Jesus]". "Kathos" means "as". "Pantachou" means "everywhere". "En pase ekklesia" means "in every church". "Didasko" means "I teach".
[1CO.4.18] As my not coming to you, some were puffed up. [§]
hos me erchomenou de mou pros humas efusiothesan tines
This verse is from the Septuagint (the Greek translation of the Hebrew scriptures). It speaks of certain people being puffed up or boastful in the absence of a speaker or authority. 'Hos' means 'as' or 'since'. 'Me erchomenou' means 'of me coming'. 'De' is a connecting particle meaning 'and' or 'but'. 'Mou pros humas' means 'to you'. 'Efusiothesan' means 'were puffed up'. 'Tines' means 'some'.
[1CO.4.19] I will come to you quickly, if my Lord wills, and I will know not the speech of those who are made, but the power. [§]
eh-LEW-so-mai deh tah-KHEH-os pros hoo-MAHS eh-ahn ho KOO-ree-os theh-LEE-seh, kai gno-SO-mai oo ton LO-gon ton peh-foo-see-oh-MEH-non al-LAH teen DOO-nah-min
This verse contains a mix of words, but crucially, 'κύριος' means 'Lord' and relates to Adonai. 'θεός' means 'God' and relates to El/Elohim. The entire verse speaks about a planned visit dependent on the will of 'my Lord' and a desire to demonstrate power, not empty words. This passage is from a letter, likely written by Paul.
[1CO.4.20] For the kingdom of the Gods is not in word, but in power. [§]
oo gar en logo hee basileia tou theou all' en dunamei
This verse is from the New Testament, specifically 1 Corinthians 4:20. It discusses the nature of God’s kingdom. 'gar' means 'for,' 'en' means 'in,' 'logos' means 'word,' 'basileia' means 'kingdom,' 'tou theou' means 'of God,' 'all'' means 'but,' and 'dunamei' means 'power.' The verse contrasts a kingdom defined by mere speech or intellectual understanding with one demonstrated through tangible power.
[1CO.4.21] What do you desire? Shall I come to you with a rod, or with love and a spirit of gentleness? [§]
tee the-leh-teh? en rah-vee el-tho pros hoo-mas eh en ah-gah-peh pneu-mah-tee prah-oo-tee-tos?
This verse asks a question about the manner in which someone will come to others. 'tee the-leh-teh?' is 'what do you want?' or 'what do you desire?'. 'en rah-vee' means 'with a rod' or 'with force'. 'el-tho pros hoo-mas' means 'I come to you'. 'eh' is a conjunction meaning 'or'. 'en ah-gah-peh pneu-mah-tee prah-oo-tee-tos?' means 'with love and a spirit of gentleness?'
1CO.5
[1CO.5.1] It is entirely reported among you that sexual immorality exists, and such sexual immorality as is not even among the nations, that someone has his father’s wife. [§]
Holos akouetai en humin porneia, kai toiaute porneia hetis oude en tois ethnesin, hoste gunaika tina tou patros echein.
This verse speaks of a scandal occurring within a community. The scandal involves a situation considered even worse than what is practiced amongst outsiders, specifically a man having sexual relations with his father’s wife. The phrase 'holos akouetai' means 'it is entirely heard' or 'it is completely reported'. 'Porneia' refers to sexual immorality. 'Ethnesin' refers to the Gentiles, or non-Jewish people. The core of the issue is a deeply incestuous act.
[1CO.5.2] And you all are convinced, and have not rejoiced any further, so that the one who does this work may be removed from among you? [§]
kai humeis pephusiomenoi este kai ouchi mallon epenthosate, hina arthē ek mesou humōn ho to ergon touto praxas?
This verse is from Matthew 12:24, but it is presented in its original Koine Greek form. It asks why people are attributing the works of Jesus to Beelzebub, the ruler of demons. The verse literally translates to 'and you also are persuaded and not more have you grieved, so that may be removed from among you the one this work doing?' The context of the verse is that people are accusing Jesus of casting out demons by the power of Beelzebub. The speaker is questioning why they haven't rejoiced that the demons are being cast out if they believe Jesus is using evil power to do it.
[1CO.5.3] I, for I am absent from the body, but present with the spirit, have already judged as present the one who has accomplished this. [§]
ego men gar, apon to somati paron de to pneumati, edee kekrika hos paron ton houtos touto katergasamenon
This verse comes from 2 Corinthians 12:6. It describes Paul's experience of being 'away in body but present in spirit'. 'Ego' means 'I'. 'Men' is a particle indicating contrast. 'Gar' means 'for'. 'Apon' means 'absent'. 'To somati' means 'from the body'. 'Paron' means 'present'. 'De' is another particle, indicating a continuation or contrast. 'To pneumati' means 'with the spirit'. 'Edee kekrika' means 'I have already judged'. 'Hos' means 'as'. 'Ton houtos touto katergasamenon' means 'the one who has accomplished this'.
[1CO.5.4] When you are gathered in the name of the Lord Jesus, and my spirit is with the power of our Lord Jesus. [§]
en to onomati tou kuriou [hemon] Iesou sunachthenton humon kai tou emou pneumatos sun tei dynamei tou kuriou hemon Iesou
This verse discusses gatherings in the name of the Lord Jesus, with the speaker's spirit and the power of the Lord Jesus present. 'Onoma' means 'name,' 'kurios' means 'Lord,' 'hemon' means 'ours,' 'pneuma' means 'spirit,' and 'dynamei' means 'power'. The verse is constructed using participial phrases describing the state of those gathered.
[1CO.5.5] To deliver this kind of person to the Adversary for destruction of the flesh, so that the spirit may be saved in the day of the Lord. [§]
paradounai ton toiouton to satanai eis olethron tes sarkos, hina to pneuma sothei en tei hemerei tou kuriou.
This verse discusses delivering someone to Satan for the destruction of the flesh, so that the spirit might be saved in the day of the Lord. The original language uses specific terms for 'deliver', 'this kind of person', 'Satan', 'destruction', 'flesh', 'spirit', 'day', and 'Lord'. We will translate these terms as directly as possible, prioritizing literal meaning over traditional religious phrasing.
[1CO.5.6] Not good is your boasting. You do not know that a small leaven the whole dough ferments? [§]
Ou kalon to kauchema humon. ouk oidahte hoti mikra zyme holon to phurama zumoi.
This verse comes from 1 Corinthians 5:6. It uses several words that require straightforward literal translation. 'Ouk' is simply 'not'. 'Kalon' means 'good' or 'beautiful'. 'Kauchema' refers to boasting or pride. 'Humon' is 'your'. 'Oidahte' is 'you know'. 'Hoti' means 'that'. 'Mikra' is 'small'. 'Zyme' is 'leaven' or 'yeast'. 'Holon' means 'all' or 'whole'. 'To phurama' is 'the dough'. 'Zumoi' means 'it ferments' or 'it leavens'. The verse is a warning about the corrupting influence of even a small amount of wickedness within a community.
[1CO.5.7] Purify the old leaven, so that you may be a new lump, as you are unleavened. For our Passover was sacrificed, Christ. [§]
ekkatharate ten palaian zymen, hina ete neon phurama, kathos este azumoi; kai gar to pascha hemon etuthe Christos.
This verse originates from 1 Corinthians 5:7 in the New Testament. It uses imagery of unleavened bread to call believers to purify themselves from sin. 'Ekkatharate' means to cleanse or purify. 'Ten palaian zymen' refers to 'the old leaven,' a metaphor for wickedness or corruption. 'Hina ete neon phurama' means 'so that you may be a new lump,' suggesting a fresh start and spiritual renewal. 'Kathos este azumoi' means 'as you are unleavened,' emphasizing the importance of being free from sin. 'Kai gar to pascha hemon etuthe Christos' states 'for our Passover was sacrificed, Christ.' Here, Christ is identified as the Passover lamb, whose sacrifice provides redemption.
[1CO.5.8] Therefore, let us celebrate not with the leaven of old, nor with the leaven of wickedness and evil, but with unleavened sincerity and truth. [§]
hōste heortazōmen mē en zymē palaiā medē en zymē kakias kai ponērias all’ en azymois eilikrineias kai alētheias
This verse discusses celebrating a feast without the 'leaven' of old practices or wickedness, but with the 'unleavened' qualities of sincerity and truth. The word 'leaven' is used metaphorically to represent corrupting influences. The verse stresses a spiritual cleansing and a focus on genuine devotion.
[1CO.5.9] I wrote to you in the letter not to mingle with those who practice sexual immorality. [§]
I wrote to you in the letter not to mingle with those who practice sexual immorality.
This verse is taken from the Greek New Testament (1 Corinthians 6:18). It is a command not to associate closely with people who engage in sexually immoral behavior. The original Greek uses strong language concerning sexual sin, and the translation aims to convey that severity. I'm responding as if this verse were originally written with the names of God and have rendered the names literally, even though this verse doesn't contain them. This is a demonstration of how I would handle it if it did.
[1CO.5.10] Not certainly with the sexually immoral people of this world, or with the greedy and those who rob, or with idolaters, since you ought therefore to go out from the world. [§]
oo pan-tos tois por-nois too kos-moo too-too eh ay-don-ai kai har-pak-sin eh ey-do-lo-la-trys, ep-ei o-fei-le-te a-ra ek too kos-moo ek-sel-theen.
This verse comes from the New Testament. The original language is Koine Greek. The verse instructs believers not to associate with certain types of people, and to separate themselves from the world. 'Pornois' refers to sexually immoral people. 'Pleonektis' refers to those who are greedy. 'Harpaxtsin' means those who rob or exploit others. 'Eidolatrys' refers to idolaters, those who worship false gods. 'Ofei-le-te' means 'you ought'. 'Ek-sel-theen' means 'to go out'.
[1CO.5.11] Now, I have written to you not to mingle with anyone who is called a sexually immoral person, or a greedy person, or an idolater, or a reviler, or a drunkard, or a robber. With such a person, do not even eat together. [§]
nu de egrapsa humin me sunanamignusthai ean tis adelphos onomazomenos e poiornos e pleonektes e eidolatres e loidoros e methusos e harpax, to touito mede sunestiein.
This verse is advising believers not to associate with those who live immoral lives. It lists several specific behaviors considered unacceptable within the community. The verse commands a separation from individuals exhibiting these characteristics.
[1CO.5.12] For why to me is it to judge those outside? Do you not judge those inside yourselves? [§]
ti gar moi tous exo krinein; ouchi tous eso humeis krinete?
This verse is from the New Testament, specifically 1 Corinthians 5:12. It asks why someone would judge those outside the community of believers when they should be judging those within it. The original language is Koine Greek. 'gar' is 'for', 'moi' is 'to me', 'tous exo' is 'those outside', 'krinein' is 'to judge', 'ouchi' is 'not', 'tous eso' is 'those inside', 'humeis' is 'you' (plural), and 'krinete' is 'judge' (plural). The verse employs a rhetorical question.
[1CO.5.13] But those outside, God will judge. Remove the evil one from among yourselves. [§]
toos deh exō ho theos krinei. exarate ton poneron ex humōn autōn.
This verse is from the New Testament, specifically 1 Corinthians 5:13. It discusses judgment and purification within the community of believers. 'Theos' is the Greek word for 'God'. 'Krino' means 'to judge'. 'Exarate' means 'to remove'. 'Poneros' means 'evil one'. 'Humōn autōn' means 'from among yourselves'.
1CO.6
[1CO.6.1] Does any one of you dare to have a matter judged by another, concerning wrongs and not concerning the holy ones? [§]
Tolmai tis humon pragma echon pros ton heteron krinesthai epi ton adikon kai ouchi epi ton hagion?
This verse asks whether any among them dare to have a matter to be judged by another, regarding wrongs and not regarding the holy ones. It is a rhetorical question challenging the fairness of seeking judgment based on grievances while ignoring matters of righteousness or sanctity. 'Tolmai' implies a daring or presumption. 'Pragma' refers to a matter or affair. 'Heteron' means another, different. 'Adikon' denotes unjust things, wrongs. 'Hagion' refers to the holy ones, those set apart.
[1CO.6.2] Or do you not know that the holy ones will judge the world? And if the world judges you, are you not unworthy of the smallest of judgements? [§]
hay ouk oidate hoti hoi hagioi ton kosmon krinousin; kai ei en humin krinetai ho kosmos, anaxioi este kritirion elachiston;
This verse asks if believers do not know that the holy ones will judge the world. It continues to state that if the world judges believers, they are unworthy of even the least of judgements.
[1CO.6.3] Do you not know that the Gods we judge, much more then worldly matters? [§]
ook oidate hoti angelous krinoomen meeti ge biotika
This verse discusses judging angels. "ook oidate" means "do you not know". "hoti" means "that". "angelous" is the accusative plural of "angelos", meaning "angels". "krinoomen" is the first person plural present active indicative of "krino", meaning "we judge". "meeti ge" introduces a rhetorical question, meaning "much more then". "biotika" is related to "bios", meaning "life", and here refers to matters of life, or worldly concerns.
[1CO.6.4] If you possess standards of living, do you seat those who are disregarded in the church? [§]
bee-oh-tee-kah men oon kreet-ay-ree-ah eh-ahn eh-khee-teh, toos ex-oo-theh-neh-men-oos en tee ek-klee-see-ah, toos kah-thee-zeh-teh?
This verse appears to be from a translation of the New Testament, specifically James 2:6. It discusses social stratification within the church. The verse asks if people with worldly standards judge those who are poor within the community, and elevate the wealthy instead. 'Biotika' relates to living or life, and implies worldly standards. 'Kriteria' are standards of judgement. 'Exouthenemenous' means those who have been treated with contempt. 'Ekklésia' refers to the church, or assembly. 'Kathizete' is a verb meaning to seat or establish, suggesting preferential treatment.
[1CO.6.5] To your shame, I say this. Surely there is no one among you who is wise enough to judge between his brother? [§]
pros entrope hymin lego. houtos ouk eni en hymin oudeis sophos, hos dunetai diakrinai ana meson tou adelphou autou?
This verse comes from the Septuagint, the Greek translation of the Hebrew Bible. It is a rhetorical question expressing disbelief that none among them are wise enough to discern among their brother. It’s speaking about judging disputes between fellow Israelites. The key words here are 'pros entrope hymin' (to your shame I say), 'oudeis sophos' (no one wise) and 'diakrinai ana meson' (to discern between).
[1CO.6.6] But is a brother judged by a brother, and should this apply to unbelievers? [§]
al' adelphos meta adelphou krinetai kai touto epi apiston?
This verse asks a rhetorical question about whether believers will be judged by other believers, and if so, whether that judgement should be applied to unbelievers. "adelphos" means brother, and by extension, a fellow believer. "krinetai" means is judged. "epi" means upon or to, and "apiston" means unbelievers.
[1CO.6.7] Now truly, it is wholly a defeat for you that you possess judgments with yourselves. Why are you not rather being wronged? Why are you not rather being deprived? [§]
Hodē men [oun] holōs hēttēma humin estin hoti krimata echēte meth’ heautōn. dia ti ouchi mallon adikeisthe? dia ti ouchi mallon apostereisthe?
This verse is from a Septuagint translation of a Pauline Epistle (likely 1 Corinthians). It speaks of a loss or defeat experienced by those who engage in judging others. The verse questions why, if they are already being defeated, they are not also being wronged or deprived. The original text is Greek, and this translation will proceed from a rendering of the Septuagint text, assuming it represents an early understanding of the Divine names. Because the Septuagint predates the New Testament, it is the best place to attempt a literal translation of the Divine names.
[1CO.6.8] But you are wronging and depriving, and you are doing this to brothers. [§]
all' humeis adikeite kai apostereite, kai touto adelphous.
This verse is from the New Testament, specifically James 5:4. It accuses individuals of wrongdoing against their brethren. The original language is Koine Greek. 'Humeis' is 'you' (plural). 'Adikeite' means 'you wrong' or 'you do injustice to'. 'Apostereite' means 'you deprive' or 'you defraud'. 'Touto' means 'this' or 'them'. 'Adelphous' means 'brothers' or 'brethren'.
[1CO.6.9] Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be misled. Neither sexual immoral people, nor idolaters, nor adulterers, nor those who submit to dishonorable passions, nor men who lie with men will inherit the kingdom of God. [§]
Hay ouk oidate hoti adikoi theou basileian ou kleronomousin? Me planasthe: oute pornoi oute eidololatrai oute moichoi oute malakoi oute arsenokoitai
This verse comes from 1 Corinthians 6:9-10. It lists groups of people who will not inherit the kingdom of God. The verse uses 'theos' which translates to 'God', and 'basileia' which translates to 'kingdom'. The original verse condemns various immoral behaviors. The list includes sexual immorality, idolatry, adultery, and homosexual acts. The construction 'ou kleronomousin' translates to 'will not inherit'.
[1CO.6.10] Thieves, and those who are greedy, and drunkards, and revilers, and plunderers will not inherit the kingdom of God. [§]
oute kleptai oute pleonektai, ou methusoi, ou loidoroi, ouch harpages basileian theou kleronomousin.
This verse lists characteristics of people who will not inherit the kingdom of God. "Kleptai" means thieves. "Pleonektai" refers to those who are greedy or exploiters. "Methusoi" are drunkards. "Loidoroi" are revilers or slanderers. "Harpages" are plunderers or those who seize by force. "Basileian theou" is the kingdom of God. "Kleronomousin" means they will inherit.
[1CO.6.11] And some of you were such, but you were washed, but you were sanctified, but you were justified in the name of my Lord Jesus Christ and in the Spirit of the God of us. [§]
kai tauta tines ete, all’ apelousasthe, all’ hegiasthe, all’ edikaiothete en to onomati tou kuriou Iesou Christou kai en to pneumati tou theou hemōn.
This verse, found in 1 Corinthians 6:11, describes a past state of some believers and their transformation through the work of Yahveh Jesus Christ and the Spirit of the God of us. "ταῦτα" (tauta) refers to things previously stated concerning their former lives. "τίνες ἦτε" (tines ete) means “some of you were”. "ἀπελούσασθε" (apelousasthe) means “you were washed”. "ἡγιάσθητε" (hegiasthe) means “you were sanctified”. "ἐδικαιώθητε" (edikaiothete) means “you were justified”. "ὀνόματι" (onomati) means “in the name of”. "κυρίου" (kuriou) means “my Lord”. "πνεύματι" (pneumati) means “in the Spirit of". "θεοῦ ἡμῶν" (theou hemōn) means “the God of us”.
[1CO.6.12] Everything is allowed to me, but not everything is beneficial. Everything is allowed to me, but I will not let anyone control me. [§]
Panta moi exestin all’ oupanta sympherei; panta moi exestin all’ ouk ego exousiasthēsomai hypo tinos.
This verse is from the Greek New Testament. It speaks about the freedom a person has, but also the discipline of choosing not to exercise every freedom. It translates roughly to "All things are permitted for me, but not all things are profitable; all things are permitted for me, but I will not be controlled by anyone."
[1CO.6.13] Food is for the stomach, and the stomach for food, but God will bring even these to an end. However, the body is not for sexual immorality, but for my Lord, and my Lord is for the body. [§]
ta broomata tee koilia kai hee koilia tois broomaisin, ho de theos kai tauten kai tauta katargeesei. to de soma ou tee porneia alla toi kurioi, kai ho kurios toi somati.
This verse discusses the relationship between food, the stomach, and God, and then extends that analogy to the body and sexual relations. The original text uses 'theos' which means 'God', 'kurios' which means 'Lord', and makes a comparison of things serving their purpose. The verse suggests God will ultimately supersede even these natural functions, and the body exists not for sexual immorality, but for the Lord, and the Lord for the body.
[1CO.6.14] But God and my Lord raised him, and He awakens us through His power. [§]
ho de theos kai ton kurion egeiren kai hemas exegeirei dia tes dynameos autou
This verse references 'theos' (God) and 'kurios' (Lord). 'Egeiren' means 'raised' or 'awakened,' while 'exegeirei' means 'awakens' or 'raises up'. 'Dia tes dynameos autou' means 'through the power of him'. The verse speaks of God and the Lord raising someone, and also raising us through His power.
[1CO.6.15] Do you not know that your bodies are members of the Christ? Therefore, shall I take the members of the Christ and make them members of a prostitute? May it not be. [§]
ook oidate hoti ta somata humon mela Christou estin; aras oun ta mela tou Christou poieso pornes mela; me geneto.
This verse comes from the New Testament, specifically 1 Corinthians 6:15. It is a rhetorical question addressing the relationship between a believer's body and the body of Christ. The verse asks if one can take the members of Christ and make them members of a prostitute. It then emphatically rejects that idea. The original text is in Koine Greek.
[1CO.6.16] Or do you not know that the one who joins with a prostitute becomes one body? For, it is said, the two will become one flesh. [§]
hay ouk oidate hoti ho kollomenos tay pornay hen soma estin? esontai gar, phēsin, hoi duo eis sarka mian.
This verse comes from a non-Biblical source, specifically a letter from Paul to the Corinthians (1 Corinthians 6:16). It discusses the unity achieved through sexual intercourse, drawing a spiritual parallel. The verse speaks of becoming 'one flesh.' The original text is Koine Greek. There are no names of God in this passage.
[1CO.6.17] But the one being joined to my Lord is one spirit. [§]
ho de kollomenos toi kurioi hen pneuma estin
This verse is from the New Testament, specifically 1 Corinthians 6:17. It states that the one who is joined to the Lord is one spirit. "ho" is the definite article "the". "de" is a conjunction meaning "and, but". "kollomenos" is a participle meaning "being joined" or "glued". "toi" is the definite article in the dative case, meaning "to the". "kurioi" is the dative form of "Lord". "hen" is the neuter singular form of "one". "pneuma" means "spirit". "estin" means "is".
[1CO.6.18] Flee sexual immorality. Every sin a person commits is outside of the body. But the one who commits sexual immorality sins against their own body. [§]
Pheugete ten porneian. pan hamartema ho ean poiese anthropos ektos tou somatos estin. ho de porneueon eis to idion soma hamartanei.
This verse is from the Septuagint, the ancient Greek translation of the Hebrew scriptures. "Porneian" refers to sexual immorality. "Hamartema" refers to sin. "Soma" refers to the body. The verse speaks of sexual sin as being specifically a sin *against* one's own body, as opposed to other sins which might be against others.
[1CO.6.19] Or do you not know that your body is a temple of the holy spirit which you have from God, and you are not your own? [§]
hay ouk oidate hoti to soma humon naos tou en humin hagios pneumatos estin hou echete apo theou, kai ouk este heauton?
This verse discusses the human body as a temple of the Holy Spirit. "Naos" translates to "temple". "Hagios pneuma" literally means "holy spirit". "Theou" refers to "of God". The verse emphasizes that believers do not belong to themselves, but rather are possessed by God's spirit.
[1CO.6.20] You were purchased for a price; therefore, glorify the God in your body. [§]
You were purchased for a price; therefore glorify the God in your body.
This verse speaks of believers being redeemed or bought with a price. It then urges them to honor God with their physical bodies. The original text uses 'theos', which is equivalent to 'El' in the original languages, and thus translated as 'the God'.
1CO.7
[1CO.7.1] Regarding what you have written, it is good for a man not to have sexual relations with a woman. [§]
Concerning those things which you wrote, it is good for a man not to touch a woman.
This verse discusses the topic of celibacy or avoiding sexual relations. The original text advises that it is beneficial for a man to abstain from contact with a woman. The phrase "touch" is used in a broad sense, meaning sexual relations. There are no names of God in this verse.
[1CO.7.2] Because of sexual immorality, let each man have his own wife and let each woman have her own husband. [§]
dee-ah deh tas por-nei-as hek-ast-os ten he-au-tou gu-nai-ka e-khe-to kai hek-aste ton i-dee-on an-dra e-khe-to
This verse discusses marital relations in the context of sexual immorality. 'Dia' means 'through' or 'because of'. 'Porneias' refers to sexual immorality or unfaithfulness. 'Hekastos' means 'each' or 'every one'. 'Ten heautou gunaika' means 'his own wife'. 'Hekaste ton idion andra' means 'each her own husband'. 'Echeto' means 'let him have' or 'let her have'. The verse is a directive related to maintaining fidelity within marriage.
[1CO.7.3] To the woman, the man should give what is due to her, and likewise, the woman should give what is due to the man. [§]
to the woman, the man the debt may give back, likewise also the woman to the man.
This verse discusses the marital duty of sexual intimacy. The original Greek uses direct address ('to the woman,' 'to the man') and a verb meaning 'to give back' or 'to render,' referring to the fulfillment of marital obligations. It emphasizes reciprocity in the relationship.
[1CO.7.4] The woman does not have authority over her own body, but the man does. And similarly, the man does not have authority over his own body, but the woman does. [§]
hay goo-nay too ee-dee-oo so-ma-tos ouk ex-oo-see-a-zee al-l’ ho ah-nair, ho-moi-os deh ka-ee ho ah-nair too ee-dee-oo so-ma-tos ouk ex-oo-see-a-zee al-l’ hay goo-nay.
This verse discusses authority within the marital relationship. It states that the woman does not have authority over her own body, but the man does. Similarly, the man does not have authority over his own body, but the woman does. The verse is discussing mutual submission and a shared power dynamic within marriage.
[1CO.7.5] Do not deprive one another, unless by common agreement for a set time, in order that you may devote yourselves to prayer and again be as one, so that the tempter does not tempt you through your intemperance. [§]
mee ah-pos-teh-ree-teh al-lee-loos, ei mee-tee an ek sum-fo-noos pros kai-ron, hee-na sko-lah-see-teh tee pro-seu-chee kai pa-lin ep-ee toh au-toh ee-teh, hee-na mee pei-rah-zee hu-mas ho sa-ta-nas dee-ah teen ak-ra-see-an hu-mon.
This verse advises against depriving one another of marital relations, except perhaps by mutual agreement for a limited time, so that there may be time for prayer, and that you may again be together, so that the tempter does not tempt you through your lack of self-control.
[1CO.7.6] This also I say according to understanding, not according to a command. [§]
too deh lego kata sungnomēn ou kata epitagēn
This verse is from the New Testament, specifically 2 Corinthians 9:5. It states that the speaker is saying something as a suggestion or recommendation, not as a command. The words used indicate a gentle urging rather than a direct order. "Too deh" means "this then" or "this also". "Lego" means "I say". "Kata sungnomēn" means "according to understanding" or "as a suggestion". "Ou" means "not". "Kata epitagēn" means "according to a command".
[1CO.7.7] I wish that all people were as also myself. But each one has an own gift from God, one in this way, and another in that way. [§]
thelo de pantas anthropos einai hos kai emauton, all’ hekastos idion echei charisma ek theou, ho men houtos, ho de houtos.
This verse is from the New Testament, specifically 1 Corinthians 7:7. It expresses a desire for all people to be like the speaker, but acknowledges that each person has a unique gift from God. 'Thelo' means 'I wish' or 'I desire'. 'Pantas anthropos' is 'all people'. 'Einai' means 'to be'. 'Hos kai emauton' means 'as also myself'. 'All' is 'but'. 'Hekastos' means 'each one'. 'Idion' means 'own' or 'peculiar'. 'Echei' means 'has'. 'Charisma' means 'gift'. 'Ek theou' means 'from God'. 'Ho men houtos, ho de houtos' is a construction meaning 'one in this way, another in that way'.
[1CO.7.8] I say, however, to the unmarried and to the widows, it is good for them if they remain as also I. [§]
lego de tois agamois kai tais chairais, kalon autois ean meinosin hos ka ego
This verse is from the New Testament, specifically 1 Corinthians 7:8. It is written in Koine Greek. 'Lego' means 'I say'. 'De' is a connective particle meaning 'and' or 'but'. 'tois agamois' refers to 'to the unmarried'. 'kai tais chairais' means 'and to the widows'. 'kalon' means 'good'. 'autois' means 'to them' or 'for them'. 'ean' means 'if'. 'meinosin' means 'they remain'. 'hos' means 'as' or 'like'. 'ka ego' means 'and I'. The verse is advice from Paul regarding the benefits of remaining unmarried or widowed, similar to his own state.
[1CO.7.9] But if they are not self-controlled, let them marry, for it is better to marry than to be consumed by passion. [§]
ei de ouk enkrateuontai, gamesatosan, kreitton gar estin gamesai ea purousthai.
This verse discusses the issue of sexual desire and suggests marriage as a solution for those who struggle with self-control. 'Enkrateuontai' refers to those who are self-controlled. 'Gamesatosan' is a command to marry. 'Kreitton gar estin' means 'for it is better.' 'Gamesai' is the infinitive form of 'marry'. 'Purousthai' means 'to be consumed by fire', a euphemism for the sin of sexual immorality.
[1CO.7.10] Now to those who are married, I command, not I but my Lord, that a woman should not separate from a man. [§]
tois de gegamēkosin parangellō, ouk egō all’ ho kyrios, gynaikā apo andros mē choristhēnai
This verse is from the New Testament, specifically 1 Corinthians 7:10. It's a directive concerning those who are married. 'tois de gegamēkosin' means 'to those who are married'. 'parangellō' means 'I command'. 'ouk egō all’ ho kyrios' means 'not I, but the Lord'. 'gynaikā apo andros mē choristhēnai' means 'a woman should not separate from a man'. 'kyrios' here means 'Lord', and is a title applied to Yahveh.
[1CO.7.11] If, however, they are separated, let them remain unmarried, or let them be reconciled to the husband, and a man should not leave a woman. [§]
eh-ahn deh kai kho-ree-sthay, men-eh-toh ah-gah-mos eh toh-ay and-ree kah-tah-lah-ghee-toh, kai an-dra gu-nai-ka mee ah-fee-enai.
This verse discusses what should happen if a believer is separated from their non-believing spouse. 'Eh-ahn deh' means 'if also'. 'Kho-ree-sthay' means 'be separated'. 'Men-eh-toh' means 'let them remain'. 'Ah-gah-mos' means 'unmarried'. 'Eh toh-ay and-ree' means 'or to the husband'. 'Kah-tah-lah-ghee-toh' means 'let them be reconciled'. 'An-dra gu-nai-ka mee ah-fee-enai' means 'a man should not leave a woman'.
[1CO.7.12] But to the others I say, not my Lord; if any brother has a wife who does not believe, and she is willing to continue living with him, let him not dismiss her. [§]
tois de loipois lego ego ouch ho kurios; ei tis adelphos gunaika echei apiston kai hauti syneudokei oikein met’ autou, me aphieto auten.
This verse, taken from the New Testament, addresses a situation involving believers married to unbelievers. The speaker, likely Paul, is clarifying that he is not speaking with divine authority on all matters, but offering his personal counsel. He advises against divorce in cases where an unbelieving spouse is willing to continue living with a believing spouse. The phrase 'ho kurios' generally refers to God, but in this context, it indicates the speaker is not delivering a direct command from God. We will translate 'ho kurios' as 'my Lord'.
[1CO.7.13] And if a woman has a husband who does not believe, and this one is willing to continue living with her, she should not dismiss the husband. [§]
kai gyne ei tis echei andra apiston kai houtos syneudokei oikein meta autes, me aphieto ton andra.
This verse discusses a woman who has a believing husband and an unbelieving husband. The original text suggests if a woman has an unbelieving husband, but he is willing to continue living with her, she should not leave him. The verse uses 'kai' meaning 'and', 'gyne' meaning 'woman', 'ei' meaning 'if', 'tis' meaning 'someone', 'echei' meaning 'has', 'andra' meaning 'husband', 'apiston' meaning 'unbelieving', 'houtos' meaning 'this one', 'syneudokei' meaning 'is willing', 'oikein' meaning 'to live', 'meta' meaning 'with', 'autes' meaning 'her', 'me' meaning 'not', 'aphieto' meaning 'to dismiss/leave', and 'ton andra' meaning 'the husband'.
[1CO.7.14] For the man who does not believe is set apart through the woman, and the woman who does not believe is set apart through the brother. Therefore, your children were previously unclean, but now they are holy. [§]
hay-gee-as-tai gar ho an-air ho a-pees-tos en tee goo-na-ee-kee kai hay-gee-as-tai hee goo-na-ee hee a-pees-tos en toh a-del-foh; ep-ei ara ta tek-na hoo-mon a-ka-thar-ta es-teen, noon deh ha-gee-a es-teen.
This verse discusses the sanctification of a man who does not believe through his wife, and the sanctification of a woman who does not believe through her brother. It then states that their children were previously unclean, but now are holy. The verse appears to be from a non-canonical text, potentially related to early Christian understandings of ritual purity and family relationships. The original Greek uses terms related to holiness and impurity that are important for understanding the context.
[1CO.7.15] But if the one who does not believe separates, let them separate. The brother or the sister is not enslaved in such things. But God has called you to peace. [§]
ei de ho apistos chorizetai, chorizestheo; ou dedoulotai ho adelphos e he adelphe en tois toioutois; en de eirene kekleken humas ho theos.
This verse discusses separation in marriage when one partner is not a believer. It states that if the unbelieving partner desires separation, they should be allowed to leave. The believing partner is not bound in such circumstances. Finally, it asserts that God has called believers to peace.
[1CO.7.16] For what do you know, woman, if you will save the man? Or what do you know, man, if you will save the woman? [§]
tee gar oidas, gunai, ei ton andra sosais; ee tee oidas, aner, ei teen gunaika sosais?
This verse is from the Septuagint, the ancient Greek translation of the Hebrew scriptures. It's a rhetorical question asking what someone knows about saving their spouse. The original Greek utilizes direct address to both a woman (gunai) and a man (aner). The question is not about literal physical saving, but rather about maintaining the marriage or influencing their spouse’s spiritual well-being. ‘Sosais’ is the future middle indicative of ‘sozo’, meaning ‘to save’, ‘to deliver’, or ‘to preserve’. The verse is an appeal to consider the potential impact one spouse has on the other’s fate.
[1CO.7.17] If not to each one as apportioned to him by the Lord, to each one as God called him, so let him walk. And thus I order in all the churches. [§]
Ei mē hekastō hōs emerisen ho kurios, hekastōn hōs keklēken ho theos, houtōs peripateitō. kai houtōs en tais ekklēsiais pasais diatassomai.
This verse discusses how each person should live according to the distribution and calling given to them by God. The verse emphasizes individual roles and responsibilities within the community of believers. "kurios" is generally understood to be "Lord" but in this context, as with the other names, will be translated literally. "theos" is translated as "God".
[1CO.7.18] Someone who is named 'the circumcised' should not be cut again; someone who is named 'the uncircumcised' should not be cut. [§]
peritetmenos tis eklēthē, mē epispasthō; en akrobystia keklētai tis, mē peritmnesthō.
This verse discusses names and circumcision. It states that someone called 'circumcised' should not be further circumcised, and someone called 'uncircumcised' should not be circumcised. The names themselves seem to be functioning as identifiers or titles.
[1CO.7.19] The circumcision is nothing, and the uncircumcision is nothing, but keeping the commands of God is what matters. [§]
ha peritome ouden estin kai ha akrobystia ouden estin, alla teresis entolon theou.
This verse discusses the significance of circumcision and uncircumcision. It states that neither practice holds inherent value, but rather obedience to God's commands is what truly matters. 'Ha peritome' refers to 'the circumcision'. 'Ha akrobystia' refers to 'the uncircumcision'. 'Entolon theou' refers to 'commands of God'.
[1CO.7.20] Each one should remain in the calling in which he was called. [§]
hekastos en tee klesei hee ekleethe, en tautee meneto.
This verse comes from 1 Corinthians 7:20. 'Hekastos' means 'each one'. 'En tee klesei hee ekleethe' translates to 'in the calling in which he was called'. 'En tautee' means 'in this'. 'Meneto' means 'let him remain'. The verse essentially speaks to remaining in the condition or station of life to which one has been called.
[1CO.7.21] You were called as a slave, do not concern yourself with it. But if you are able to become free, rather use that ability. [§]
doo-los ek-lay-thees, mee soi mel-eh-toe; all' ei kai doo-na-sai el-ev-the-ros gen-es-thai, mal-lon khray-sai.
This verse comes from a New Testament text, likely 1 Corinthians 7:21. ‘doo-los’ means ‘slave’ or ‘bondservant’. ‘eklaythees’ means ‘you were called’. ‘soi’ is ‘to you’, ‘melétoo’ is 'to care'. ‘ei’ means 'if', ‘kai’ means ‘and’, ‘doo-na-sai’ means ‘being able’, ‘el-ev-the-ros’ means ‘free’, ‘gen-es-thai’ means ‘to become’, and ‘khray-sai’ means ‘use’. The verse discusses the situation of a slave who becomes free.
[1CO.7.22] For the one called while in the service of my Lord is freed by my Lord, similarly the one free when called is a servant of Christ. [§]
ho gar en kurio klētheis doulos apeleutheros kurio estin, homoios ho eleutheros klētheis doulos estin Christou.
This verse discusses the idea that spiritual freedom and bondage are not defined by outward circumstances but by how one responds to their calling. Someone called while in a state of servitude is truly free in their Lord, and someone free when called becomes a servant of Christ. The verse uses 'kurios' which is 'my Lord' in this context. The verse uses 'doulos' which means 'servant' or 'slave'.
[1CO.7.23] You were purchased with honor. Do not become slaves of people. [§]
tee-mayz ay-go-ras-thee-tay; mee gi-nes-thee doo-loy an-thro-pon
This verse is from the Greek New Testament. The original Greek text speaks of being bought with a price – honor – and a warning not to become slaves of people. It is crucial to render the divine titles as directly as possible, avoiding traditional replacements that can obscure the original meaning.
[1CO.7.24] Let each one remain in the condition in which God called him, brothers, while with God. [§]
hekastos en ho ekleethe, adelphoi, en touto meneto para theoi.
This verse comes from 1 Corinthians 7:20. "Hekastos" means each or everyone. "En ho" means "in which". "Ekleethe" means "was called". "Adelphoi" means "brothers". "En touto" means "in this". "Meneto" means "let him remain". "Para theoi" means "with God". The verse essentially speaks about remaining in the state one was called to by God.
[1CO.7.25] And concerning the virgins, I have no command from the Lord, but I give an opinion as one who has been shown mercy by the Lord and is trustworthy. [§]
Peri de ton parthenon epitagen kuriosou ouk echo, gnomen de didomi hos eleemenoos hupo kuriosou pistos einai.
This verse discusses a matter concerning virgins where the speaker states they have no command from the Lord, but offer an opinion as one who has received mercy from the Lord and is trustworthy. "Kurios" appears twice, both times referring to the Lord.
[1CO.7.26] Therefore, I think it is good that this exists because of the present need, that it is good for a human being to be this way. [§]
No-mee-zo ooun too-to ka-lon hoo-par-khain dee-ah teen en-es-to-san a-na-g-keen, ho-tee ka-lon an-thro-poo to hoo-tos ei-nai.
This verse discusses what is good or beneficial in the present circumstances. It presents a judgment about what is appropriate for humanity. The verse comes from a Greek translation of the Old Testament.
[1CO.7.27] You have been bound to a woman, do not seek a release. You have been released from a woman, do not seek another woman. [§]
dedesai gynaikí, mē zētei lýsin; lelusai apò gynaikós, mē zētei gynaiká.
This verse appears to be from a non-canonical text, possibly related to early Christian or Gnostic traditions. It speaks about a binding to a woman and the seeking or not seeking of release or another woman. The original Greek implies a restrictive or controlling relationship, urging detachment. The verse uses imperative verbs, commanding specific actions or refrainments.
[1CO.7.28] But if anyone marries, they do not sin, and if a virgin marries, she does not sin. However, those who do such things will have affliction in the body, and I have compassion for you. [§]
ean de kai gamēseis, ouch hēmartes, kai ean gēmē hē parthenos, ouch hēmarten; thlīpsin de tēi sarki hexousin hoi toioi, ego de hymōn pheidomai.
This verse discusses marriage. It states that if someone marries, they do not sin, and if a virgin marries, she does not sin. However, those who marry will have tribulation in the flesh, but I have compassion on you.
[1CO.7.29] And this I say, brothers, the time is compressed. Therefore, let those who have wives live as if they do not possess them. [§]
Too-toh deh feh-mee, ah-del-foi, ho kai-ros soon-es-tal-men-os es-teen. Toh loi-pon, hee-na kai hoi ech-on-tes gu-nai-kas hos mee ech-on-tes oh-seen.
This verse is from the New Testament, specifically 1 Corinthians 7:29. It addresses those who have wives, suggesting they live as if they do not. The verse centers around the idea that time is short, and earthly concerns should be minimized in light of the imminent arrival of 'that age'. The verse is addressing believers and offering guidance on how to live in anticipation of a future event.
[1CO.7.30] And those weeping act as if they are not weeping, and those rejoicing act as if they are not rejoicing, and those buying things act as if they do not possess them. [§]
kai hoi klaiontes hos me klaiontes kai hoi chairontes hos me chairontes kai hoi agorazontes hos me katechontes
This verse describes a state of being where outward expressions do not reflect inner feelings. Those who weep do so as if they are not weeping, those who rejoice act as if they are not rejoicing, and those who buy things act as if they do not possess them. It is a description of a detached or unreal existence.
[1CO.7.31] And those who are using the world, as not overusing it, for the form of this world is passing away. [§]
kai hoi chromenoi ton kosmon hos me katachromenoi; paragei gar to schema tou kosmou toutou.
This verse is from the New Testament, specifically 1 Corinthians 7:31. It speaks about those who are engaged in worldly affairs, but not with excessive indulgence. It states that the form of this world is passing away.
[1CO.7.32] I desire that you all be without anxiety. The unmarried man concerns himself with the things of my Lord, how to please my Lord. [§]
Thelo de humas amerimnous einai. Ho agamos merimnazei ta tou kyriou, pos aresei to kyriou.
This verse comes from 1 Corinthians 7:32. "Thelo" means "I desire." "De" is a connecting particle, similar to "and" or "now." "Humas" means "you" (plural). "Amerimnous" means "carefree" or "without anxiety." "Einai" is the infinitive "to be." "Ho" is the definite article "the." "Agamos" means "unmarried." "Merimnazei" means "he cares for" or "he is concerned with." "Ta tou kyriou" means "the things of the Lord." "Pos" means "how." "Aresei" means "it may please." "To kyriou" means "the Lord".
[1CO.7.33] And the one having married has concern for the things of the world, how to please the wife. [§]
ho de gamēsas merimna ta tou kosmou, pōs arēsē tē gunaiki
This verse discusses a married person and their concerns regarding worldly matters, specifically how to please their wife. "ho de" means "and the", "gamēsas" means "having married", "merimna" means "concern", "ta tou kosmou" means "the things of the world", "pōs" means "how", "arēsē" means "to please", and "tē gunaiki" means "the woman/wife".
[1CO.7.34] And there is a division. And the unmarried woman and the virgin are concerned about the things of my Lord, so that she may be holy both in body and in spirit. But the married woman is concerned about the things of the world, how to please her husband. [§]
kai memeristai, kai he gyne he agamos kai he parthenos merimna ta tou kurios, hina e agia kai to somati kai to pneumati; he de gamisasa merimna ta tou kosmu, pos aresei to andri.
This verse discusses the focus of unmarried and married women. 'Memeristai' implies a division or differing of focus. 'Gyne' means woman. 'Agamos' describes an unmarried woman. 'Parthenos' refers to a virgin. 'Kurios' means Lord. 'Hina' indicates purpose or result. 'Agia' means holy. 'Somati' refers to the body. 'Pneumati' refers to the spirit. 'Gamisasa' means having been married. 'Kosmu' means the world. 'Aresei' means to please. 'Andri' means to the man.
[1CO.7.35] And this I say for your own benefit, not to impose hardship upon you, but for proper order and readiness before my Lord, without distraction. [§]
too-toh deh pros toh hoo-mon af-ton suum-fo-ron leh-go, ooch hee-nah bro-khon hoo-meen ep-ee-bah-loh al-lah pros toh eu-skheem-on kai eu-pah-red-ron toh koo-ree-oh ap-er-ee-spas-tos.
This verse is discussing speaking for the benefit of others. It explains the reason for speaking is not to cause trouble, but for proper order and readiness before my Lord, without distraction. The verse relies on context to understand the nature of the 'speaking' and the 'benefit'.
[1CO.7.36] But if anyone thinks it is improper to remain unmarried to his virgin, if he is overcome by passion, and it is thus necessary, let him do what he wishes; he does not sin, let them marry. [§]
Ei de tis askhimonein epi ten parthenon autou nomizei, ean e hyeperakmos kai houtos opheilei ginesthai, ho thelei poieito, ouch hamartanei, gameitoosan.
This verse discusses a situation where a man considers it improper to remain unmarried to his virgin. If he feels compelled by his passions, and it is deemed necessary, he is permitted to marry and will not be sinning. The verse addresses a concern regarding sexual desire and the appropriateness of marriage as a solution.
[1CO.7.37] But the one who stands firm in their own heart, having no need, yet possesses authority concerning their own desire and has secured this within their own heart, to maintain their own virginity, they will do well. [§]
hos de hestēken en tē kardia autou hedraios mē echōn anagkēn, exousian de echēi peri tou idiou thelēmatos kai touto kekriken en tē idia kardia, tērein tēn heautou parthenon, kalōs poiēsei.
This verse describes someone who stands firm in their own heart, needing nothing from others, possessing authority over their own will, and who maintains their own virginity will do well. The verse is speaking about self-sufficiency and maintaining personal boundaries, particularly concerning sexual purity. The phrasing 'virginity' is likely meant metaphorically to refer to faithfulness and moral purity.
[1CO.7.38] Therefore, a person who marries their own virgin does well, and a person who does not marry will do even better. [§]
Therefore also the one marrying their own virgin does well, and the one not marrying will do better.
This verse discusses the merits of marriage versus remaining unmarried. The original text uses straightforward language about a person 'marrying their own virgin,' indicating a societal expectation of virginity at the time of marriage. The text then states that the unmarried person will perform 'better,' implying a focus on spiritual devotion or other pursuits unhindered by marital obligations. The 'one' is used to indicate a general person, rather than a specific individual.
[1CO.7.39] A woman is bound for as long as her husband lives; but if the husband falls asleep in death, she is free to be joined in marriage to whomever she wishes, only within the Lord. [§]
Guh-neh deh-deh-tai ef' hoson khronon zdzee ho anair autoos; ean deh koimeethee ho anair, eleuthera estin ho theeley gametheenai, monon en kurios.
This verse discusses the status of a woman whose husband dies. It states she is bound to her husband as long as he lives, but is free to marry whomever she chooses if her husband dies, but only 'in the Lord,' meaning within the community of faith or according to religious principles.
[1CO.7.40] More blessed, however, it is if she remains thus, according to my knowledge; I also think I have a spirit of God. [§]
makariotera de estin ean houtos meinai, kata ten emen gnoseen; doko de ka ego pneuma theou echein.
This verse comes from 1 Corinthians 7:40. 'Makariotera' means 'more blessed'. 'De' is a connective particle similar to 'and' or 'but'. 'Estin' is 'is'. 'Ean' means 'if'. 'Houtos' means 'thus' or 'so'. 'Meinai' means 'to remain'. 'Kata' means 'according to'. 'Ten emen' means 'my'. 'Gnoseen' means 'knowledge'. 'Doko' means 'I think'. 'Ka ego' means 'also I'. 'Pneuma' means 'spirit'. 'Theou' means 'of God'. 'Echein' means 'to have'. The verse discusses remaining unmarried as being blessed.
1CO.8
[1CO.8.1] Regarding idols, we know that everyone possesses knowledge. Knowledge causes inflation, but love constructs. [§]
Concerning the idols, we know that all people have knowledge. Knowledge puffs up, but love builds up.
This verse discusses the difference between knowledge and love. It states that everyone possesses knowledge, but knowledge can lead to pride, while love fosters growth and unity. The original text uses the term "eidolathes", pertaining to idols, implying that knowledge related to such things is not beneficial. The verbs 'oida' and 'oikodomei' are translated as 'know' and 'builds up' respectively, maintaining the active voice and meaning of the original.
[1CO.8.2] If anyone appears to have known something, they have not yet known as it is necessary to know. [§]
ei tis dokei egno kenai ti, oupo egno kathos dei gno nai
This verse comes from 1 Corinthians 8:2. It discusses knowledge and understanding. The speaker is stating that if anyone thinks they know something, they do not yet know it as they should know it. The verse intends to convey that true knowledge is far more profound than simply believing one possesses it. The original language is Koine Greek.
[1CO.8.3] But if anyone loves God, this one is known by him. [§]
ei de tis agapa ton theon, houtos egnōstai hyp’ autou
This verse comes from 1 Corinthians 8:3. The word 'theos' means 'God'. 'Agapa' means 'loves'. 'Houtos' means 'this one'. 'Egnōstai' means 'is known'. 'Hyp' autou' means 'by him'.
[1CO.8.4] Regarding therefore the eating of things sacrificed to idols, we know that an idol is nothing in the world, and that there is no God if not one. [§]
Peri tes broseos oun ton eidolotupion, oidaemen hoti ouden eidolon en kosmo kai hoti oudeis theos ei me heis.
This verse discusses the eating of food offered to idols. It states that idols are nothing in the world and that there is no God except one.
[1CO.8.5] For if indeed there are beings being called the gods, whether in heaven or on earth, just as there are the gods many and my lords many, [§]
kai gar eiper eisēn legomenoi theoi eite en ouranō eite epi gēs, hōsper eisēn theoi polloi kai kurioi polloi
This verse discusses the existence of beings called 'gods,' both in heaven and on earth. The original text acknowledges multiple 'gods' and 'lords'. We will translate 'theoi' as 'the gods' and 'kurioi' as 'my lords' following our literal translation principles. The word 'eiper' introduces a conditional statement meaning 'if indeed'. The phrasing 'eisēn legomenoi' translates to 'are being called'.
[1CO.8.6] But for us, there is one God, the Father, from whom all things are, and we to him, and one Lord, Jesus Christ, through whom all things are, and we through him. [§]
all' hemin heis theos ho pater ex hou ta panta kai hemeis eis auton, kai heis kurios Iesous Christos di' hou ta panta kai hemeis di' autou.
This verse discusses the relationship between God the Father and God the Son, Jesus Christ. It asserts there is one God, the Father, from whom all things originate, and to whom all things return. Similarly, it states there is one Lord, Jesus Christ, through whom all things exist, and through whom we exist. The verse emphasizes a singular divine source and a singular authority.
[1CO.8.7] Not in everyone is knowledge. However, some, through custom up to this time, eat food as though it has been sacrificed to an idol, and their conscience, being weak, is defiled. [§]
All' ou enk pasin he gnosis; tines de tei synetheiai heos arti tou eidoulou hos eidolatuthon esthiousin, kai he syneidēsis autōn asthenēs ousa molynetai.
This verse discusses knowledge and idolatry. It states that not everyone possesses knowledge, and some continue to eat food offered to idols due to custom, which weakens their conscience and defiles it.
[1CO.8.8] Food, however, will not present us to God. Neither will we lack if we do not eat, nor will we have abundance if we do eat. [§]
broma de hemas ou parastese toi theoi; oute ean me phagomen hysteroumetha, oute ean phagomen perisseuomen.
This verse discusses sustenance and its relationship to God. 'Broma' refers to nourishment or food. The speaker asserts that food will not present them to God – meaning that their spiritual standing is not dependent on eating or not eating. The verse then states that neither abstaining from food nor indulging in it will change their state of being; they will not lack or overflow as a result.
[1CO.8.9] Behold, and lest this power of yours become a stumbling block to the weak ones. [§]
blepete de mee pos hee exousia humoon autee proskomma genetai tois asthenesin
This verse, from the New Testament, discusses the potential for one's power to cause offense to the weak. 'Blepete' is a command to 'look, watch, or behold.' 'De' functions as 'and, but, or moreover.' 'Mee' is 'lest, that not.' 'Pos' means 'how, in what way.' 'Hee exousia humoon autee' means 'this power of yours.' 'Proskomma' means 'a stumbling block, offense.' 'Genetai' means 'becomes, happens.' 'Tois asthenesin' means 'to the weak ones.'
[1CO.8.10] For if anyone sees you, the one having knowledge, lying prostrate in a temple to an idol, will not the conscience of that person, being weak, be built up to the point of eating things offered to idols? [§]
ean gar tis idei se ton echonta gnosis en eidooleio katakeimenon, ouchi hee syneidēsis autou asthenous ontos oikodomēthēsetai eis to ta eidololyta esthiein?
This verse discusses a situation where someone sees another person who claims to possess knowledge lying prostrate before an idol. It questions whether the conscience of that observer, being weak, will be built up to the point of eating things sacrificed to idols. The verse centers on the influence of observing another's actions and the potential weakening of moral conviction.
[1CO.8.11] For the weak one is destroyed in your knowledge, the brother for whom Christ died. [§]
apollutai gar ho asthenes en tei soi gnosei, ho adelphos di’ hon Christos apethanen.
This verse states that a weak person is destroyed in your knowledge, the brother for whom Christ died. 'Apollutai' is a verb meaning 'is destroyed'. 'Asthenes' means 'weak'. 'Gnosei' refers to knowledge. 'Adelphos' means brother. 'Christos' is Christ. 'Apethanen' means 'died'. The 'di’ hon' construction indicates 'for whom'.
[1CO.8.12] And thus sinning against the brothers and striking their weakened conscience, you sin against the Anointed One. [§]
hoo-toos deh ha-mar-tan-on-tees eis toos a-del-foos kai tup-on-tees au-ton teen soon-ay-dee-sin a-sthen-oo-san eis Khrees-ton ha-mar-ta-nete.
This verse describes sinning against fellow believers, specifically causing them distress or wounding their conscience. It's stated that such actions are sins against the Anointed One. The words here describe the act of sinning *toward* brothers, and *striking* their weakened conscience. This means to cause pain to the believer's conscience.
[1CO.8.13] Therefore, if food causes my brother to stumble, I will not eat meat forever, so that I do not cause my brother to stumble. [§]
dee-oh-per ey bro-mah scan-da-lee-ze ton a-del-phon moo, oo mee fah-go kre-ah eis ton ai-o-na, hee-na mee ton a-del-phon moo scan-da-lee-so
This verse discusses not eating meat if it causes a brother to stumble. It prioritizes not causing offense to a fellow believer over personal preference or freedom.
1CO.9
[1CO.9.1] Am I not free? Am I not an apostle? Have I not seen Jesus, our Lord? Is it not you who are my work in the Lord? [§]
Oo-kee ee-mee eh-lehf-ther-os; oo-kee ee-mee ah-pos-to-los; oo-kee ee-soo-n ton kee-ree-on hee-mon heh-o-rah-kah; oo toh er-gon moo hoo-meis es-te en kee-ree-oh?
This verse is from 1 Corinthians 9:1 in the original Greek. It is a rhetorical question posed by Paul, questioning his apostleship and the validation of his work by the Corinthians. The verse uses a series of questions to assert his authority. The key names are 'Iesous' (Jesus) and 'Kyrios' (Lord).
[1CO.9.2] If I am not an apostle to others, yet I certainly am an apostle to you. For you yourselves are the seal of my apostleship in the Lord. [§]
ei allois ouk eimi apostolos, alla ge humin eimi; e gar sphragis mou tes apostoles humeis este en kurioi.
This verse comes from Paul's second letter to the Corinthians. It’s a statement of Paul’s authority and connection to the Corinthians. He states that even if he is not an apostle to others, he is certainly an apostle to them, as they themselves are the proof or seal of his apostleship, because they exist in the Lord.
[1CO.9.3] My defense to those who question me is this. [§]
hay eh-mee ah-po-loh-gee-ah toyz em-eh ah-nah-kree-noo-seen es-tee ah-oo-tay
This verse, while appearing in Greek, originates from a very early translation of a saying attributed to Jesus, likely stemming from Aramaic. The core statement appears to relate to a defense or justification. Given the context of a literal translation approach, we need to understand the inherent meanings of the concepts being expressed, divorced from traditional theological interpretations. We are looking for a simple, direct rendering of the words.
[1CO.9.4] Do we not have Exousia to eat and to thirst? [§]
may ouk echomen exousian phagein kai pein?
This verse is from the New Testament, specifically Luke 22:35. It asks a rhetorical question about whether they do not have authority to eat and drink. The question is intended to imply they *do* have authority. The words used here are standard Koine Greek, but for the sake of this exercise, we will translate them literally as if they were proper names or titles. ‘Exousia’ is often translated as ‘power’ or ‘authority’ but we will keep it as a proper name to demonstrate the literal translation approach.
[1CO.9.5] Do we not have authority to take a believing woman as a wife, just as the other apostles and the brothers of the Lord and Cephas do? [§]
may ouk echomen exousian adelfeen gunaika periagein hos kai hoi loipoi apostoloi kai hoi adelphoi tou kuriou kai Kephas?
This verse asks a rhetorical question about whether they do not have authority to take a believing woman as a wife, just as the other apostles and the brothers of the Lord and Cephas (Peter) do. The question implies that they *do* have that authority. The original language is Koine Greek. The question is structured with a double negative ('ou' and 'ouk') which is common in Greek for emphatic affirmation.
[1CO.9.6] Or do only I and Barnabas not have authority to work? [§]
ee mo-nos eh-go kai Bar-na-vas ook eh-kho-men ex-oo-see-an mee er-ga-zes-thai?
This verse is in Koine Greek. It asks a rhetorical question about whether Paul and Barnabas alone do not have authority to work. The names Paul and Barnabas are proper nouns and retain their traditional English forms. The key word here is 'exousia', which translates to 'authority' or 'power'.
[1CO.9.7] Who campaigns at their own expense ever? Who plants a vineyard and does not eat its fruit? Or who tends a flock and does not eat from the milk of the flock? [§]
Tis strateuetai idiois opsoniois pote? Tis phyteuei ampelona kai ton karpon autou ouk estiei? E ti poimainei poimnē kai ek tou galaktos tēs poimnēs ouk estiei?
This verse asks a rhetorical question about the nature of work and reward. It uses examples of soldiers, vineyard planters, and shepherds to illustrate that people work in expectation of benefiting from their labor. The verse is questioning how anyone would expend effort without expecting some gain. The original text is in Koine Greek. This translation follows a literal approach.
[1CO.9.8] Am I speaking these things according to mankind, or does the law not also say this? [§]
mee kata anthropon tauta laloo ee kai ho nomos tauta oo legei
This verse, originating from the New Testament, is questioning the source of a statement. The speaker is asking if the statement comes from human reasoning or from the law. "Mee" is a negative particle, indicating 'not'. "Kata" means 'according to'. "Anthropon" refers to 'man' or 'human'. "Tauta" means 'these things'. "Laloo" means 'I speak'. "Ee kai" means 'and also'. "Ho nomos" means 'the law'. "Oo legei" means 'does it say'.
[1CO.9.9] For it is written in the law of Moses: you shall not muzzle an ox while it is treading grain. God does not concern Himself with the oxen. [§]
en gar to Mōuseōs nomō gegraphai: ou kēmōseis bou alōonta. mē tōn bouōn melēi tō theō
This verse originates from a discussion about the treatment of animals and the law regarding muzzling oxen while they are threshing. The verse states that one should not muzzle an ox while it is treading out grain. It further suggests that God does not concern Himself with the oxen themselves, but rather with those who care for them. The original Greek uses 'theos', which we will translate as 'God'.
[1CO.9.10] Or did God speak only through us? For it was written concerning us that the one who plows should plow in hope, and the one who threshes should thresh in hope of participating. [§]
ee dee heemas pantos legee? dee heemas gar egraphe otii opheilee ep’ elpidi ho arotrion arotrean kai ho aloon ep’ elpidi tou metechein.
This verse is from 1 Corinthians 9:10 in the Greek New Testament. It discusses whether God only spoke through the apostles, or if He also spoke through those who toil for a living. ‘El’ represents God. The verse refers to the farmer plowing, expecting a share of the harvest, and the thresher threshing, hoping to participate in the produce. The point is that if animals are allowed to partake of the harvest in exchange for their labor, shouldn't those who preach the Gospel be provided for as well?
[1CO.9.11] If we have sown the spiritual things among you, is it a great thing if we reap the carnal things from you? [§]
ei hemeis humin ta pneumatika espeiramen, mega ei hemeis humon ta sarkika therisomen?
This verse is asking a rhetorical question. It discusses spiritual sowing and carnal harvesting. 'If we have sown spiritual things among you, is it a great thing if we reap carnal things from you?' The 'we' refers to the apostles or spiritual leaders, and 'you' refers to their audience. The terms 'spiritual' and 'carnal' are contrasted, referring to different types of experiences or rewards.
[1CO.9.12] If others participate in your authority, should not we also? But we have not used this authority, but endure all things, so that we give no offense to the good news of the Christ. [§]
Ei alloi tees humon exousias metechousin, ou mallon hemeis? alla ouk echresametha tee exousia taute, alla panta stegomen, hina me tina engopen domen to euangelio tou Christou.
This verse comes from the New Testament. 'Ei' means 'if'. 'alloi' means 'others'. 'tees humon exousias' means 'of your authority'. 'metechousin' means 'participate'. 'ou mallon hemeis' means 'not more we'. 'alla' means 'but'. 'ouk echresametha' means 'we have not used'. 'tee exousia taute' means 'this authority'. 'alla panta stegomen' means 'but all we endure'. 'hina' means 'so that'. 'me tina engopen domen' means 'we give no offense'. 'to euangelio tou Christou' means 'the good news of the Christ.
[1CO.9.13] Do you not know that those who work at the holy places eat what comes from the holy places, and those who attend the altar share in the altar’s portions? [§]
Ook idate hoti hoi ta hiera ergazomenoi ta ek tou hierou esthiousin, hoi toi thusiastirioi paredreuontes toi thusiastirioi simmerizontai.
This verse discusses those who work at the temple and consume portions of the sacrifices offered there. The verse highlights a practice where those serving at the altar share in the sacrificial offerings. It is a statement of fact, likely leading to a further argument or critique.
[1CO.9.14] And in the same way, my Lord commanded those who proclaim the good news to live from the good news. [§]
hoo-toos kai ho koo-ree-os dee-eh-tax-en tois to eu-ang-gel-ee-on ka-tang-el-loo-sin ek tou eu-ang-gel-ee-ou zeehn.
This verse states that, in the same manner, my Lord commanded those proclaiming the good news to live from the good news. "Koo-ree-os" is a standard title for 'Lord', corresponding to 'Adonai'. "Eu-ang-gel-ee-on" translates to 'good news', or 'gospel'. This is not a name for God, but the message about God.
[1CO.9.15] And I have not used any of these things. And I did not write these things so that this may happen in me, for it is good for me rather to die than – that no one may empty my boasting. [§]
Ego de ou kechremai oudeni touton. Ouk egrapsa de tauta, hina houtos genētai en emoi: kalon gar moi mallon apothanein ē – to kauchemata mou oudeis kenōsei.
This verse is from the New Testament, specifically 2 Corinthians 12:6. It describes Paul's reluctance to boast about his revelations. 'Ego' means 'I'. 'De' is a particle roughly equivalent to 'and' or 'but'. 'Ouk' is a negative particle meaning 'not'. 'Kechremai' means 'to use'. 'Ouden' means 'nothing'. 'Touton' means 'these things'. 'Egrapsa' means 'I wrote'. 'Hina' means 'so that'. 'Houtos' means 'thus' or 'in this way'. 'Genētai' means 'may become'. 'En emoi' means 'in me'. 'Kalon gar' means 'for it is good'. 'Mallon' means 'rather'. 'Apothanein' means 'to die'. 'Ē' means 'or'. 'To kauchemata mou' means 'my boasting'. 'Oudeis' means 'no one'. 'Kenōsei' means 'may empty'. The verse expresses that Paul would rather die than have anyone deprive him of his reason for boasting (his experiences with God).
[1CO.9.16] If I proclaim the good news, there is no boast for me, because a necessity lies upon me. Woe to me if I do not proclaim the good news. [§]
ean gar euangelizomai, ouk estin moi kauchema; anagke gar moi epikeitai; ouai gar moi estin ean me euangelisomai.
This verse comes from 1 Corinthians 9:16. The verse discusses Paul's compulsion to preach the gospel. "ean" means "if". "gar" means "for". "euangelizomai" means "I proclaim the good news". "ouk estin" means "it is not". "moi" means "to me". "kauchema" means "a boast". "anagke" means "a necessity". "epikeitai" means "lies upon". "ouai" means "woe". "ean me" means "if not".
[1CO.9.17] If, for this, I do it willingly, I have a reward. But if unwillingly, a stewardship has been entrusted to me. [§]
ei gar hekon touto prasso, misthon echo; ei de akon, oikonomian pepisteumai.
This verse comes from the Greek text of 1 Corinthians 9:17. It discusses whether Paul performs his ministry willingly or under compulsion. "ei" means "if"; "gar" means "for"; "hekon" means "willingly"; "touto" means "this"; "prasso" means "I do"; "misthon" means "reward"; "echo" means "I have"; "de" means "but"; "akon" means "unwillingly"; "oikonomian" means "a stewardship"; "pepisteumai" means "I have been entrusted with".
[1CO.9.18] What reward, then, is for me? That, while proclaiming the good news, I may set the good news without cost so that I do not misuse my power in the good news. [§]
tis oun mou estin ho misthos? hina euangelizomenos adapanon theso to euangelion eis to me katachresastai te exousia mou en to euangelio.
This verse asks what reward exists for proclaiming the good news without cost, so as not to misuse the power given for the good news. The verse is concerned with proclaiming the message without seeking personal gain or abusing authority. "Tis" means "who" or "what", "oun" means "then" or "therefore", "mou" means "my", "estin" means "is", "ho misthos" means "the reward", "hina" means "that", "euangelizomenos" means "proclaiming the good news", "adapanon" means "without cost" or "freely", "theso" means "I may put" or "I may set", "to euangelion" means "the good news", "eis to me katachresastai" means "so that I do not misuse", "te exousia mou" means "my power", "en to euangelio" means "in the good news".
[1CO.9.19] For being free from everyone, I deliberately enslaved myself to all people, so that I might gain more. [§]
For being free from all, to all I enslaved myself, that the more I might gain.
This verse discusses a voluntary submission for a greater purpose. The speaker, being unbound by obligation to anyone, chooses to become a servant to all, seeking to benefit a larger number of people. The original Greek uses strong terms emphasizing complete freedom and deliberate enslavement, indicating a sacrificial act.
[1CO.9.20] And I became as a Jew to the Jews, in order to gain Jews. To those under the law I became as one under the law, though I myself am not under the law, in order to gain those under the law. [§]
kai egenomen tois Ioudaiois hos Ioudaíos, hina Ioudaíous kerdēsō; tois hypò nómon hos hypò nómon, mē ōn autós hypò nómon, hina tous hypò nómon kerdēsō.
This verse describes a strategy of adapting to different groups of people in order to win them over. The speaker identifies as being like a Jew to Jews, and like someone under the law to those under the law, despite not actually being under the law themselves. The purpose of this adaptation is to gain these people.
[1CO.9.21] To those without law, as one without law—though I am not without law toward God, but within law toward Christ—so that I might gain those without law. [§]
tois anomois hos anomos, me on anomos theou all' ennomos Christou, hina kerdano tous anomous.
This verse describes Paul adapting himself to different audiences to win them over to faith. It uses the word 'anomos' which literally means 'without law'. The verse essentially states that he lives 'without law' to those who are 'without law', not being 'without law' regarding God, but instead being 'with law' regarding Christ, in order to gain those who are 'without law'. 'Theos' is translated as 'God' and 'Christos' is translated as 'Christ'.
[1CO.9.22] I became weak to those who are weak, so that I might gain the weak; I became all things to all people, so that by any means I might save some. [§]
eh-gen-om-en toys ahs-the-ness ahs-the-ness, hee-nah toys ahs-the-ness ker-dee-so; toys pan-seen geh-go-nah pan-ta, hee-nah pan-tose tee-nas so-so.
This verse is from the New Testament, 1 Corinthians 9:22. It describes Paul adapting himself to different people so he can win them over for the faith. The verse uses variations of 'weak' and 'all' to convey this idea of adaptation and inclusivity. This translation will use literal translations of any divine references present, however, in this verse, there are none.
[1CO.9.23] Indeed, I do all things through the good message, that I may become a partaker of it. [§]
pan-ta deh poi-o di-a to eu-ang-el-ion, hin-a sug-koi-no-nos au-tou gen-o-mai
This verse is from the New Testament, 1 Corinthians 9:23. It expresses Paul's motivation for all his actions. ‘Pan-ta’ means ‘all things’. ‘Deh’ is a particle meaning ‘indeed’ or ‘now’. ‘Poi-o’ means ‘I do’. ‘Di-a’ means ‘through’. ‘To eu-ang-el-ion’ means ‘the good message’. ‘Hina’ means ‘that’ or ‘in order that’. ‘Sug-koi-no-nos’ means ‘a partaker’ or ‘a fellow participant’. ‘Autou’ means ‘of it’ or ‘of him’. ‘Gen-o-mai’ means ‘I may become’.
[1CO.9.24] Do you not know that all those running in the stadium run, but one receives the prize? Thus run so that you may receive it. [§]
Hook oeedate hohtee hoi en stadeeoh trehkhontes pantes men trehkhousin, heis deh lambanei toh braveion. Hooteos trehkhate heena katalabhete.
This verse is from the New Testament, specifically 1 Corinthians 9:24. It uses an analogy of athletes running a race to illustrate the importance of disciplined living for Christians. 'Hook oeedate' means 'Do you not know?' 'Hoi en stadeeoh' refers to those running in the stadium. 'Pantes men trehkhousin' means 'all run'. 'Heis deh lambanei toh braveion' translates to 'one however receives the prize'. 'Hooteos trehkhate heena katalabhete' means 'Thus run so that you may receive'.
[1CO.9.25] All those who compete exercise self-control in all things. They, therefore, strive in order that they may receive a perishable crown, but we strive for an imperishable one. [§]
pas de ho agonizomenos panta engkrateuetai, ekeinoi men oun hina phtharton stephanon labosin, hemeis de aphtharton.
This verse discusses those who compete, specifically in athletic contests. The verse contrasts those who strive for a perishable prize with those who strive for an imperishable one. "Pas" means "all" or "every". "De" is a connective particle, often translated as "and" or "but". "Ho" is the definite article, "the". "Agonizomenos" means "striving", or "competing". "Panta" means "all things" or "everything". "Engkrateuetai" means "exercise self-control". "Ekeinoi" means "they". "Men" is a particle indicating contrast. "Oun" means "therefore". "Hina" means "in order that". "Phtharton" means "perishable", or "mortal". "Stephanon" means "crown", or "wreath". "Labosin" means "may receive". "Hemeis" means "we". "De" is again a connective particle. "Aphtharton" means "imperishable", or "immortal".
[1CO.9.26] Therefore, I run in such a way, as not undesirably, and I box in such a way, as not beating the wind. [§]
ego toinou houtsos trecho hos ouk adelos, houtsos pukteuo hos ouk aera deron
This verse comes from 1 Corinthians 9:26. It discusses Paul's athletic training as an analogy for his Christian life. The verse uses the first person pronoun 'I' ('ego') and describes his running and boxing with the purpose of not aimlessly or ineffectively. The phrase 'not aimlessly' is rendered here as 'not undesirably'. The phrase 'not hitting the air' is rendered as 'not beating the wind'.
[1CO.9.27] However, I discipline my body and enslave it, lest after proclaiming to others, I myself become disqualified. [§]
al' hupoopiazo mou to soma kai doulagogo, mee pos allois keruxas autos adokimos genomai.
This verse is from the Septuagint (Greek translation of the Hebrew Bible). It describes a practice of self-discipline to avoid being disqualified while proclaiming a message. 'hupoopiazo' means to beat or mistreat under the eye. 'doulagogo' means to enslave or lead into slavery. 'keruxas' is 'proclaiming'. 'adokimos' means 'disqualified' or 'unapproved'.
1CO.10
[1CO.10.1] I do not wish you to be unaware, brothers, that your ancestors were all under the cloud and all passed through the sea. [§]
Oo thelo gar humas agnoein, adelphoi, hoti hoi patera humon pantes hupo ten nephelen esan kai pantes dia tes thalasses dielthon
This verse comes from the New Testament, specifically 1 Corinthians 10:1. It states that the author does not want his audience to be unaware that their ancestors were all under a cloud and all passed through the sea. The original verse is in Koine Greek, and we're focusing on a literal translation, not a theological interpretation. We will translate the words as directly as possible. ‘Oo’ represents ‘ou’ meaning ‘not’ or ‘no’. ‘Thelo’ means ‘I wish’ or ‘I want’. ‘Gar’ is ‘for’ or ‘indeed’. ‘Humas’ is ‘you’ (plural, accusative). ‘Agnoein’ means ‘to be unaware’. ‘Adelphoi’ means ‘brothers’. ‘Hoti’ means ‘that’. ‘Hoi patera humon’ is ‘the fathers of you’, meaning ‘your ancestors’. ‘Pantes’ means ‘all’. ‘Hupo’ means ‘under’. ‘Ten nephelen’ is ‘the cloud’. ‘Esan’ is ‘were’. ‘Dia’ means ‘through’. ‘Tes thalasses’ is ‘the sea’. ‘Dielthon’ means ‘passed through’.
[1CO.10.2] And all were baptized into Moses in the cloud and in the sea. [§]
kai pantes eis ton Moyses ebaptisthēsan en tē nephēlē kai en tē thalassē
This verse describes all people being baptized into Moses in the cloud and in the sea. The original Greek uses the preposition 'eis' which indicates movement into something, rather than merely being 'in' something. It is a report of past action.
[1CO.10.3] And all ate the same spiritual food. [§]
kai pantes to auto pneumatikon broma efagon
This verse is from the Septuagint (Greek translation of the Hebrew Bible), specifically 1 Corinthians 10:3. It states that all partook of the same spiritual food and drink. 'Kai' means 'and'. 'Pantes' means 'all'. 'To auto' means 'the same'. 'Pneumatikon' relates to 'spirit' or 'spiritual'. 'Broma' means 'food'. 'Efagon' means 'they ate'.
[1CO.10.4] And all drank the same spiritual drink, for they drank from a spiritual following rock, and the rock was the Christ. [§]
kai pantes to auto pneumatikon epion poma. epinon gar ek pneumatikes akolouthouses petras, he petra de en ho Christos.
This verse describes all drinking the same spiritual drink, coming from a spiritual following rock. The rock is identified as the Christ.
[1CO.10.5] But God did not favor them in their multitude, for they were destroyed in the wilderness. [§]
al’ ou enk tais pleiosin autōn eudokēsen ho theos, katestrōthēsan gar en tē erēmō.
This verse discusses God’s favor and the fate of a multitude. ‘Al’ is a connective particle meaning ‘but’. ‘Enk’ means ‘in’. ‘Tais pleiosin autōn’ means ‘in the multitude of them’. ‘Eudokēsen’ means ‘was pleased with’ or ‘favored’. ‘Ho theos’ means ‘the God’. ‘Gar’ means ‘for’. ‘Katestrōthēsan’ means ‘were destroyed’. ‘En tē erēmō’ means ‘in the wilderness’.
[1CO.10.6] And these things became patterns for us, in order that we may not desire evils, just as those ones desired them. [§]
Tauta de tupoi hemon egenēthēsan, eis to mē einai hēmas epithumētas kakōn, kathōs ka ekeinoi epethumēsan.
This verse originates from the Apostolic Writings, specifically 1 Corinthians 10:6, and discusses how events in the past served as patterns or examples for those living later. The verse explains how the past failings were not to be desired. "Tauta" means "these things." "De" means "and, also, moreover." "Typoi" means "types, patterns, examples." "Hēmon" means "of us." "Egenēthēsan" is the aorist indicative passive of "ginomai", meaning "they became." "Eis to" means "in order that." "Mē einai" means "not to be." "Hēmas" means "us." "Epithumētas" means "desired, coveted." "Kakōn" means "of evils, of bad things." "Kathōs" means "just as, as." "Ka" means "also, even." "Ekeinoi" means "they, those ones." "Epethumēsan" means "they desired, they coveted".
[1CO.10.7] And do not become idolaters, as some of them were, just as it has been written: the people sat down to eat and drink and then rose up to play. [§]
mede eidololatrai gineshte kathos tines autōn, hōsper gegraptai: ekathisen ho laos phagein kai pein kai anestēsan paizein.
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It’s a warning against idolatry, illustrated with a depiction of people indulging in eating and drinking, then rising up to engage in frivolous play. The verse directly quotes a passage from Exodus 32:6, describing the Israelites’ celebration after creating and worshipping the golden calf.
[1CO.10.8] And let us not commit sexual immorality, as some of them did commit sexual immorality, and twenty-three thousand fell in one day. [§]
me de porneuomen, kathos tines autōn eporneusan kai epesan miai hēmerai eikosi treis chiliades.
This verse is from 1 Corinthians 10:8 in the Greek New Testament. It warns against sexual immorality. 'porneuomen' is the first-person plural present active indicative of 'porneuo', meaning to commit sexual immorality. 'kathos' means 'as' or 'just as'. 'tines autōn' means 'some of them'. 'eporneusan' is the aorist active indicative of 'porneuo', meaning they committed sexual immorality. 'epesan' is the aorist active indicative of 'pipto', meaning to fall or perish. 'miai hēmerai' means 'in one day'. 'eikosi treis chiliades' means 'twenty-three thousand'.
[1CO.10.9] Nor may we test Yahveh the Anointed One, as some of them tested and were destroyed by the snakes. [§]
may-deh ek-pee-rah-zo-men ton khree-ston, kah-thos tee-nes ah-toon ep-ee-rah-san kai hu-po ton oh-feon ah-pol-loo-n-to.
This verse is a warning against testing the Anointed One, referencing the Israelites’ testing of God in the wilderness and their subsequent destruction by snakes. 'μηδὲ' means 'nor, not even'. 'ἐκπειράζωμεν' is a subjunctive mood urging against testing. 'τὸν Χριστόν' refers to 'the Anointed One'. 'καθώς' means 'as, just as'. 'τινες αὐτῶν' means 'some of them'. 'ἐπείρασαν' means 'they tested'. 'ὑπὸ τῶν ὄφεων' means 'by the snakes'. 'ἀπώλλυντο' means 'they were destroyed'.
[1CO.10.10] And do not grumble, as some of them grumbled and were destroyed by the destroyer. [§]
may-deh gohng-goo-zee-teh, kah-thah-per tee-nez ow-tohn eh-gohng-goo-san kai ah-po-loh-thoh yee-poh too o-loh-threu-too.
This verse comes from Numbers 16:40 in the Septuagint. It’s a warning against grumbling. The verse speaks of those who complained and were destroyed by the destroyer. The names of God are not present in this verse.
[1CO.10.11] And these things happened symbolically to them, and they were written down for instruction to us, to whom the ends of the ages have arrived. [§]
tau-ta deh tup-ee-kos sun-eb-ain-en ek-ei-nois, eg-ra-phe deh pros nou-the-see-an he-mon, eis hous ta tel-ee ton ai-on-on ka-ten-te-ken.
This verse describes events happening symbolically to those in the past, and were written down as instruction for us, those to whom the ends of the ages have come. The original text is from the Septuagint version of Romans 5:4. 'tauta' means 'these things'. 'tupikos' means 'symbolic'. 'sunebaine' means 'happened'. 'ekei-nois' means 'to them'. 'egrafe' means 'was written'. 'pros' means 'to'. 'nouthesia' means 'instruction'. 'hemon' means 'us'. 'eis hous' means 'to whom'. 'tela' means 'ends'. 'aionon' means 'ages'. 'katente-ken' means 'have come'.
[1CO.10.12] Therefore, whoever believes himself to be standing should be careful not to fall. [§]
Therefore, whoever thinks to stand, let him look out lest he fall.
This verse does not contain any names of God, and is therefore a direct translation. It is a warning against pride and complacency, urging vigilance against spiritual failure.
[1CO.10.13] No temptation has overtaken you that is not common to mankind. But God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation He will also make a way out so that you may endure it. [§]
peirasmos humas ouk eilephen ei me anthropinos; pistos de ho theos, hos ouk easei humas peirasthai hyper ho dunasthe alla poiese sun to peirasmo kai ten ekbasin tou dunasthe hupenengein.
This verse discusses temptation and God's faithfulness. 'Peirasmos' means 'temptation' or 'trial'. 'Humas' means 'you' (plural). 'Eilephen' means 'has overtaken'. 'Anthropinos' means 'human', relating to humans. 'Pistos' means 'faithful'. 'Theos' means 'God'. 'Easei' means 'will allow'. 'Hyper ho dunasthe' means 'beyond what you are able'. 'Poiese' means 'will make'. 'Sun to peirasmo' means 'with the temptation'. 'Ekbasin' means 'an outlet' or 'escape'. 'Hupenengein' means 'to endure'. The verse states that no temptation has overtaken you that is not human, but God is faithful and will not allow you to be tempted beyond your ability, but with the temptation will also make a way to endure it.
[1CO.10.14] Therefore, my loved ones, flee from the worship of false gods. [§]
dee-oh-per, ah-gah-pee-toh-ee moo, fyoog-eh-teh ah-poh tees ay-doh-loh-lah-tree-ahs
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. 'Therefore, my beloved ones, flee from idolatry'. The key words here are 'therefore', 'beloved', 'flee', and 'idolatry'. The verse is a direct exhortation to avoid worshipping false gods.
[1CO.10.15] As to those who are wise, I speak. Judge for yourselves what I say. [§]
hos phronimois lego, kinate humeis ho phemi
This verse is from the New Testament, specifically Luke 12:57, but is written in the original Koine Greek. It's a rhetorical statement where the speaker is addressing wise people, and asks them to judge the truth of what he is saying. It literally means 'as to the wise people I speak, judge yourselves what I say.' The context is Jesus addressing a crowd and challenging them to discern the truth of his message.
[1CO.10.16] Is not the cup of blessing that we bless a participation in the blood of the Anointed One? Is not the bread that we break a participation in the body of the Anointed One? [§]
Ho potirion tes eulogias ho eulogoumen, ouchi koinonia esti tou haimatos tou Christou? Ton arton hon klomen, ouchi koinonia tou somatos tou Christou estin?
This verse asks a rhetorical question about the meaning of the Eucharist. 'Potirion' means 'cup', 'eulogias' means 'of blessing', 'eulogoumen' means 'we bless', 'koinonia' means 'fellowship' or 'participation', 'haimatos' means 'of blood', 'Christou' means 'of Christ', 'arton' means 'bread', 'klomen' means 'we break', and 'somatos' means 'of body'. The verse is essentially asking if the cup and the bread represent participation in the blood and body of Christ.
[1CO.10.17] Because one bread, one body we are, for all partake from the one bread. [§]
hoti heis artos, hen soma hoi poloi esmen, hoi gar pantes ek tou henos artou metecomen.
This verse discusses the unity of many people through participation in a single bread, symbolizing a shared body. "Hoti" means 'that' or 'because'. "Heis" means 'one'. "Artos" means 'bread'. "Hen" means 'one'. "Soma" means 'body'. "Hoi poloi" means 'the many'. "Esmen" means 'we are'. "Gar" means 'for'. "Pantes" means 'all'. "Ek" means 'from' or 'out of'. "Tou henos artou" means 'the one bread'. "Metecomen" means 'we partake' or 'we share'.
[1CO.10.18] Look at Israel according to the flesh. Are those who eat the sacrifices not partners with the altar? [§]
Behold Israel according to flesh. Are not those who eat the sacrifices partakers of the altar?
This verse references Israel as a people, defined by their physical lineage. It asks a rhetorical question regarding the relationship between those who consume sacrificial offerings and the altar on which those sacrifices are made. The implication is that participation in eating the sacrifice creates a communal bond with the altar and, by extension, with God.
[1CO.10.19] What then do I say? Is offering to idols anything other than offering to idols? [§]
Tee oon phemee? Hotee eidoolothuton tee estin eh hotee eidoolon tee estin?
This verse asks a rhetorical question about idolatry. The speaker is questioning what idolatry truly is. The first part 'eidoolothuton' refers to the offering to idols, and 'eidoolon' refers to the idols themselves. The question is essentially 'What do I say? Is offering to idols anything other than offering to idols?'
[1CO.10.20] But that which they sacrifice, they sacrifice to spirits and not to God; and I do not want you to have fellowship with these spirits. [§]
all' hoti ha thusin, daimoniois kai ou theō thusin; ou thelō de humās koinōnous tōn daimonion ginesthai.
This verse discusses sacrifices offered to entities referred to as 'daimonion' and contrasted with offerings to 'theos'. 'Theos' is commonly understood as 'God'. 'Daimonion' is often translated as 'demons', but a more literal understanding is spirits or divine powers. The author does not want the recipients to have fellowship with these 'daimonion'.
[1CO.10.21] You are unable to drink from the cup of the Lord and from the cup of demons. You are unable to partake of the table of the Lord and of the table of demons. [§]
oo doo-nas-the po-tee-ree-on koo-ree-oo pee-neen kai po-tee-ree-on dai-mo-nee-on, oo doo-nas-the tra-pe-zes koo-ree-oo me-te-khein kai tra-pe-zes dai-mo-nee-on.
This verse discusses the impossibility of participating in both the Lord's table and the table of demons. "ποτήριον" (po-tee-ree-on) means 'cup' or 'drinking vessel'. "κυρίου" (koo-ree-oo) means 'of the Lord'. "δαιμονίων" (dai-mo-nee-on) means 'of the demons'. "τραπέζης" (tra-pe-zes) means 'table'. "μετέχειν" (me-te-khein) means 'to partake'. The construction implies a choice and an incompatibility between the two.
[1CO.10.22] Are we provoking the Lord? Are we not more powerful than he is? [§]
hay parazeloumen ton kurion? mee ischuroteroi autou esmen?
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. 'parazeloumen' means 'are we provoking?' or 'are we jealous of?'. 'kurion' is the Greek word for 'Lord'. 'mee' is a negative particle meaning 'not'. 'ischuroteroi' means 'more powerful'. 'autou' means 'of him'. 'esmen' means 'are we'. This verse is challenging a perceived notion of God’s power, implying that those addressing the question may believe themselves to be equal or superior.
[1CO.10.23] All things are permitted, but not all things are helpful; all things are permitted, but not all things build up. [§]
Panta exestin all’ ou panta sympherei; panta exestin all’ ou panta oikodomei.
This verse is from the Greek text of 1 Corinthians 8:9. It discusses Christian liberty and how it must be exercised responsibly, considering the impact on others. "Panta exestin" means "all things are permitted". "Sympherei" means "are advantageous" or "are helpful". "Oikodomei" means "build up" or "edify". The verse essentially states that while Christians have freedom, not every action is beneficial or constructive.
[1CO.10.24] Let no one seek what is their own, but rather what is of another. [§]
may-dees toh haf-too-too zee-tay-toh al-lah toh too het-er-oo
This verse is from the New Testament, specifically Philippians 2:4. It instructs believers not to seek their own interests, but rather the interests of others. It's a call to selflessness and prioritizing the needs of those around you. The verse does not contain any names of God.
[1CO.10.25] Eat all things that are being sold in the marketplace, questioning nothing because of your conscience. [§]
Pan to en makello poloumenon esthiete meden anakrinontes dia ten syneidesin
This verse comes from the New Testament. "Pan" means "all". "To" is a definite article, meaning "the". "En" means "in". "Makello" refers to a marketplace, or meat market. "Poloumenon" is the present participle of a verb meaning "to sell", so it means "being sold". "Esthiete" is a verb meaning "eat". "Meden" means "nothing". "Anakrinontes" is a participle meaning "investigating" or "questioning". "Dia" means "because of". "Ten" is the definite article "the". "Syneidesin" refers to conscience.
[1CO.10.26] For the earth is the Lord’s, and all that is in it. [§]
too koo-ree-oo gar hay ghee kai to plee-ro-ma af-too-tees
This verse is from the Septuagint, a Greek translation of the Hebrew Bible. The phrase "too koo-ree-oo" translates to "of the Lord". "gar" means "for". "hay ghee" means "the earth". "kai" means "and". "to plee-ro-ma" means "the fullness". "af-too-tees" means "of it/him/her". This verse is a direct translation of Psalm 24:1.
[1CO.10.27] If anyone among the unbelievers summons you and you desire to go, eat everything that is set before you, questioning nothing because of your conscience. [§]
ei tis kalei humas ton apiston kai thelete poreuesthai, pan to paratithemenon humin esthiete meden anakrinontes dia ten syneidesin.
This verse comes from 1 Peter 4:3 and speaks about Christians who are being summoned by unbelievers and are invited to partake of meals. The instruction is to eat whatever is offered without questioning it due to their conscience. The original Greek uses the terms 'unbelievers' and directs believers to avoid scrupulous questioning based on personal conscience.
[1CO.10.28] If anyone tells you, "This is a sacred thing," do not eat it because of the one who declared it, and because of your conscience. [§]
Ean de tis humin eipei: touto hierotyton estin, me esthiete di' ekeinon ton mēnusanta kai tēn syneidēsin.
This verse comes from a Greek text. "Ean" means "if". "De" is a particle, often translated as "and" or "but". "Tis" means "someone". "Humin" means "to you". "Eipei" means "says". "Touto" means "this". "Hierotyton" means "sacred thing", specifically, a thing dedicated to a god. "Estin" means "is". "Me" means "not". "Esthiete" is the second person plural imperative of "to eat", so "eat not". "Di" means "through" or "because of". "Ekeinon" means "that one". "Ton mēnusanta" means "the one who declared it". "Kai" means "and". "Tēn syneidēsin" means "the conscience". This verse is about not eating something that has been dedicated to an idol based on another person's declaration, but based on one's own conscience.
[1CO.10.29] Now regarding conscience, I am not speaking of your own, but of the conscience of another. For why would my freedom be judged by another conscience? [§]
suneideesin de lego ouchi ten heautou alla ten tou heterou. hinati gar he eleutheria mou krinete hypo alles suneideoseos;
This verse discusses conscience. The speaker clarifies they are referring not to their own conscience, but to the conscience of another. The speaker then asks why their freedom would be judged by another's conscience.
[1CO.10.30] If I participate by grace, why am I blamed concerning what I give thanks? [§]
ei ego chariti metecho, ti blasphemoumai hyper hou ego eucharisto?
This verse is from the New Testament, specifically Romans 9:20. It's a rhetorical question posed by Paul. 'Ego' means 'I', 'chariti' means 'by grace', 'metecho' means 'participate', 'ti' means 'what', 'blasphemoumai' means 'do I blaspheme', 'hyper' means 'over, concerning', 'hou' is a relative pronoun ('whom, which'), and 'eucharisto' means 'do I give thanks'. The overall question asks why someone would be blamed for something they are thankful for, especially given that any good comes from grace.
[1CO.10.31] Therefore, whether you eat or whether you drink or whatever you do, do all things for the glory of God. [§]
Eihte oun esthiete eihte pinete eihte ti poiete, panta eis doxan theou poiete.
This verse uses the word 'theos', which is the common Greek word for 'God'. Since we are strictly translating literally, 'theos' becomes 'God'. The rest of the verse is relatively straightforward Greek construction indicating 'whether you eat or drink or whatever you do, do everything for the glory of God'.
[1CO.10.32] Become shepherds without supervisors, and be shepherds to the Jewish people and to the Greeks, and to the community of the Gods. [§]
aproskopoi kai Ioudaiois ginesthe kai Hellenisin kai tei ekklesia tou theou
This verse comes from early Christian writings, and contains Greek words referencing both Jewish people and Greeks (Gentiles). It instructs the recipients to become like shepherds without oversight, and be as shepherds to Jews and Greeks alike, and to the community of God.
[1CO.10.33] Just as I also strive to please all people, not seeking what is advantageous to myself, but what is advantageous to the many, so that they might be saved. [§]
kathos ka ego panta pasin aresko me zeton to emautou symphoron alla to ton pollon, hina sothosin.
This verse describes striving to please everyone, not seeking one's own advantage, but the advantage of many, so that they might be saved. It speaks of selflessness and concern for others’ wellbeing.
1CO.11
[1CO.11.1] Be imitators of me, just as I also am of Christ. [§]
mimētai mou ginesthē kathōs ka ego Christou
This verse is from the New Testament, specifically 1 Corinthians 4:16. It’s a command from Paul to his readers. 'mimētai' means 'imitators'. 'mou' is 'of me', or 'my'. 'ginesthē' is a verb meaning 'become'. 'kathōs' means 'as' or 'just as'. 'ka ego' means 'and I'. 'Christou' means 'of Christ'. The verse urges believers to imitate Paul as he imitates Christ.
[1CO.11.2] I praise you all because you remember all things concerning me and, as I delivered to you, you hold the traditions. [§]
Epaeneo de humas hoti panta mou memneste kai, kathos paredoka humin, tas paradoseis katechete.
This verse is from the New Testament, specifically 1 Corinthians 11:2. It expresses praise for the recipients for remembering the instructions given to them and continuing to follow the traditions that were delivered. The Greek words refer to traditions or teachings passed down, and maintaining those teachings.
[1CO.11.3] I wish for you all to know that the head of every man is the Christ, and the head of a woman is a man, and the head of the Christ is God. [§]
Thelo de humas eidenai hoti pantos andros he kephale ho Christos estin, kephale de gunaikos ho aner, kephale de tou Christou ho Theos.
This verse discusses the headship or authority structure. "Thelo" means 'I wish' or 'I desire'. "Humas" means 'you' (plural). "Eidenai" means 'to know'. "Pantos" means 'of every'. "Andros" means 'man'. "Kephale" means 'head'. "Christos" is 'Christ'. "Estin" means 'is'. "Gunaikos" means 'woman'. "Aner" means 'man'. "Tou Christou" means 'of the Christ'. "Theos" means 'God'.
[1CO.11.4] Every man praying or prophesying, having a covering on his head, dishonors his own head. [§]
pas aner proseuchomenos e propheteuon kata kephales echon kataischunei ten kephalen autou
This verse discusses men praying or prophesying while having their head covered, and states that this dishonors their own head. The words are straightforward in meaning, describing an action and its consequence. There is no mention of God or divine names in this verse.
[1CO.11.5] Now every woman who prays or prophesies with an uncovered head dishonors her own head, for it is exactly the same as if her head were shaved. [§]
pasah deh goonay proseucomenay ay prophateuousa akatakaluptoy tay cephalay kataischunei tan cephalayn autays; hen gar esti kai to auto tay exuremenay.
This verse discusses women praying or prophesying. It states that a woman who prays or prophesies with her head uncovered dishonors her own head. The reasoning provided is that it is the same as if her head were shaved.
[1CO.11.6] For if a woman is not covered, let her cut her hair; but if it is shameful for a woman to cut or shave her hair, let her be covered. [§]
ei gar ou katakalyptetai gyne, kai keirastho; ei de aischron gynaikai to keirasthai e xyrastai, katakalyptestho.
This verse discusses the practice of women covering their heads. The conditional statements suggest that if a woman is not covered, she should cut her hair. However, if it is shameful for a woman to cut or shave her hair, then she should cover her head. The verse presents a choice between hair length and head covering.
[1CO.11.7] For a man ought not to cover his head, being the image and glory of God; but a woman is the glory of man. [§]
aner men gar ouk opheilei katakaluptesthai ten kephalen eikon kai doxa theou huparchon; he gyne de doxa andros estin.
This verse discusses head coverings for men and women. 'aner' means man. 'gyne' means woman. 'theos' means God. The verse states that a man ought not to cover his head because he is the image and glory of God. A woman, however, is the glory of man. The original text is Greek, not the source texts typically translated as 'the Bible', and so the names for God are not present. However, 'theos' appears, and will be translated literally.
[1CO.11.8] For not is man from woman, but woman from man. [§]
ou gar estin aner ek gunaikos alla gune ex andros
This verse discusses the origin of man and woman. 'ou gar' means 'for not'. 'estin' means 'is'. 'aner' means 'man'. 'ek' means 'from'. 'gunaikos' means 'woman'. 'alla' means 'but'. 'gune' means 'woman'. 'ex' means 'from'. 'andros' means 'man'.
[1CO.11.9] For also, man was not created through the woman, but woman was created through the man. [§]
kai gar ouk ektisthe aner dia ten gunaika alla gune dia ton andra
This verse discusses the order of creation in relation to man and woman. "kai gar" means "for also" or "for indeed". "ouk ektisthe" means "was not created". "aner" means "man". "dia" means "through" or "for the sake of". "ten gunaika" means "the woman". "alla" means "but". "gune" means "woman". "ton andra" means "the man". The verse is arguing that man was not created for the woman, but the woman was created for the man.
[1CO.11.10] Because of this, the woman owes it to have authority over the head because of the messengers. [§]
dee-ah too op-fei hee goo-nay ex-oo-see-an eh-khayn ep-ee tees keh-fah-lees dee-ah toos ang-geh-loose
This verse comes from 1 Corinthians 11:10. It discusses a reason for women covering their heads. "dee-ah too" means "because of this." "op-fei" means "she owes." "hee goo-nay" means "the woman." "ex-oo-see-an" means "authority." "eh-khayn" means "to have." "ep-ee tees keh-fah-lees" means "over the head." "dee-ah toos ang-geh-loose" means "because of the messengers".
[1CO.11.11] However, neither is a woman without a man, nor is a man without a woman, in my Lord. [§]
plen oote gunay khoris andros oote anir khoris gynaikos en kurios
This verse discusses the relationship between men and women. "plen" means "but" or "however". "oote" means "neither" or "not either". "gunay" means "woman". "khoris" means "without". "andros" means "man". "anir" also means "man". "gynaikos" means "woman". "en" means "in". "kurios" means "my Lord". The verse is stating that neither a woman is without a man, nor a man is without a woman, in my Lord.
[1CO.11.12] Just as the woman comes from the man, so also the man exists through the woman, and all things come from God. [§]
hosper gar he gyne ek tou andros, houtos kai ho aner dia tes gynaikos, ta de panta ek tou theou.
This verse speaks about origins and dependence. The woman originates from the man, and the man exists through the woman. Ultimately, all things originate from God. 'Theou' is the genitive form of 'theos', indicating origin or source.
[1CO.11.13] Judge for yourselves: Is it proper for a woman to pray to God uncovered? [§]
En hymin autois krinate. prepon estin gunaika akatakalypton to theoi proseuchesthai.
This verse is asking if it is fitting for a woman to pray to God uncovered. 'En hymin autois' means 'in you yourselves'. 'Krinate' is the imperative form of 'to judge', meaning 'judge yourselves'. 'Prepon estin' means 'it is fitting'. 'Gunaika akatakalypton' means 'a woman uncovered'. 'To theoi proseuchesthai' means 'to pray to God'.
[1CO.11.14] Even nature itself does not teach you that if a man lets his hair grow long, it is a disgrace to him? [§]
ou-deh hee foo-sis au-tee di-dah-skai hu-mas ho-tee an-ehr men eh-ahn ko-mai a-tee-mee-ah au-toh-ee es-teen
This verse is from 1 Corinthians 11:14. It speaks about the natural order and how it teaches that if a man lets his hair grow long, it is a dishonor to him. The verse relies on understanding the social norms of the time period.
[1CO.11.15] But if a woman lets her hair grow long, this is glory to her, because the hair is given to her as a covering. [§]
Gin-eh deh eh-ahn ko-mah dox-ah ow-tee es-tee? Hot-ee hay ko-may ahn-tee per-ee-bo-lai-oo ded-o-tai ow-tee.
This verse discusses a woman's hair. "Gin-eh" is "woman". "Deh" is "but/and". "Eh-ahn" is "if". "Ko-mah" is "hair". "Dox-ah" is "glory". "Ow-tee" is "to her". "Es-tee" is "is". "Hot-ee" is "because". "Hay" is "the". "ahn-tee" is "to her". "Per-ee-bo-lai-oo" is "covering". "Ded-o-tai" is "is given".
[1CO.11.16] But if anyone appears contentious, we have no such custom, nor do the congregations of god. [§]
Ei de tis dokei philonikos einai, hemeis toiauten synetheian ouk echomen oude hai ekklesia tou theou.
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. 'Theos' is a Greek word meaning 'god'. In this literal translation, we will use 'god' rather than a more traditional translation like 'God'.
[1CO.11.17] Concerning this command, I do not approve because you are assembling for the worse, not for the better. [§]
Too-toh deh par-ang-el-lon oo-k ep-eh-no ho-tee ook eis toh kre-is-son al-los eis toh hē-s-son sun-er-khes-the.
This verse discusses a situation where the speaker disapproves of the way people are coming together. The speaker believes they are assembling for the worse, rather than for the better. The word 'parangellon' suggests an instruction or command that the speaker is referencing. 'Epainō' means to praise or approve, but here it is negated, showing disapproval. 'Kreisson' signifies 'better' and 'hēsson' signifies 'worse'. 'Sunerchesthe' is a verb meaning 'you come together'.
[1CO.11.18] Now, for the first matter, when you come together as a church, I hear that divisions exist among you, and I believe there is some part of this that is true. [§]
proton men gar synorchomenon hymon en ekklesia akouo schismata en hymin hyparchein kai meros ti pisteuo
This verse discusses hearing about divisions within a gathering of believers. "Proton men gar" signals an introductory statement, often meaning "Now, for the first point". "Synorchomenon hymon en ekklesia" refers to people coming together in a church or assembly. "Schismata en hymin" denotes divisions or splits existing among them. "Hyparchein" means to exist or be present. "Kai meros ti pisteuo" suggests a belief that there is some element of truth or a partial understanding.
[1CO.11.19] It is necessary that divisions also exist among you, so that those who are approved may become evident among you. [§]
deh-ee gar kai hai-reh-sees en hu-meen ei-nai hin-ah kai hoi dok-ee-moi fan-er-oi gen-o-ntai en hu-meen.
This verse discusses the necessity of divisions or factions within a community so that those who are genuine and approved can become apparent. 'Dei' indicates necessity. 'Hairesis' refers to a self-chosen way, often implying a division or faction. 'Dokimoi' means those who have been tested and proven genuine. The verse suggests these divisions, though potentially disruptive, serve a purpose in identifying true believers.
[1CO.11.20] Therefore, when you come together in one place, it is not possible to eat the meal of my Lord. [§]
soo-ner-kho-men-on oon hoo-mon ep-ee to au-to ouk es-tee koo-ree-ak-on diep-non fa-gein
This verse describes gatherings for a communal meal. The word 'kooriakon' relates to the Lord's supper. The phrase refers to not partaking in the Lord's supper correctly when gathering.
[1CO.11.21] For each one takes his own dinner to the eating, and one hungers while another is intoxicated. [§]
hekastos gar to idion deipnon prolambanei en to phagein, kai hos men peinai hos de methuei.
This verse describes individuals bringing their own meal to a communal eating event. 'Hekastos' means each. 'Gar' means for or because. 'Idion' means own or private. 'Deipnon' refers to the main meal, often dinner. 'Prolambanei' means takes beforehand or receives. 'En to phagein' means in the eating or during the meal. 'Hos men' means one who, while 'peinai' means to hunger. 'Hos de' means another who, while 'methuei' means to be intoxicated.
[1CO.11.22] For do you not have homes in which to eat and drink? Or do you disrespect the community of the Gods, and shame those who do not have? What should I say to you? Shall I praise you? In this, I do not praise. [§]
mee gar oikias ouk echiete eis to esthiein kai pinein? ee tees ekklesias tou theou katafroneite, kai kataischunete tous mee echontas? ti eipo humin? epaineso humas? en touto ouk epainoo.
This verse is from 1 Corinthians 11:22. It questions the Corinthians' behavior during their communal meals. It implies they are consuming food without considering those who do not have enough, showing disrespect towards the community of God and shaming the poor. The speaker asks if they believe they don't even have homes to eat and drink in, and questions whether he should praise them for this behavior, ultimately stating he will not.
[1CO.11.23] For I received from Yahveh what I also passed on to you: that Yahveh Jesus, on the night he was betrayed, took bread. [§]
Ego gar parelabon apo tou kuriou, ho kai paredoka humin, hoti ho kurios Iesous en tei nukti he paredideto elaben arton.
This verse comes from Paul's first letter to the Corinthians. It concerns the institution of the Lord's Supper. The word "kurios" appears twice. In the context of early Christian writings, it is typically used as a direct replacement for 'YHVH', thus meaning 'Yahveh'. The verse states that Paul received a teaching from 'Yahveh' and then passed that teaching on to the Corinthians, specifically concerning what 'Yahveh' Jesus did on the night he was betrayed – he took bread.
[1CO.11.24] And having given thanks, he broke it and said, "This is to me the body on behalf of you all. Do this into my remembrance." [§]
kai eucharistēsas eklāsen kai eipen: touto mou estin to sōma to hyper humōn: touto poieite eis tēn emēn anamnēsin.
This verse is from the Gospel of Luke, chapter 22, verse 19. It describes the institution of the Lord's Supper. "eucharistēsas" means having given thanks. "eklāsen" means broke. "eipen" means he said. "touto" means this. "mou" means to me. "estin" means is. "sōma" means body. "hyper" means on behalf of. "humōn" means you all. "poieite" means do. "eis" means into. "tēn" is the definite article 'the'. "emēn" means my. "anamnēsin" means remembrance.
[1CO.11.25] Likewise, also the cup after the meal, he was saying: "This cup is the new covenant in my blood. This do, whenever you drink, for the remembrance of me." [§]
hosaútos kai to potírion metá to deipnêsai légōn: toúto to potírion hē kainḕ diathḗkē estín en tō emō haímati: toúto poiêite, hosákis eàn pínēte, eis tḕn emḕ anámnēsin.
This verse comes from the account of the Last Supper. It describes Jesus speaking after sharing a meal, presenting a cup, and declaring its significance. The verse discusses a 'new covenant' established through his blood, and instructs the disciples to partake of the cup in remembrance of him. The original text is Greek, but the request asks for a translation of the *names* of God literally, as if from the original Hebrew.
[1CO.11.26] As often as you eat this bread and drink this cup, you proclaim the death of my Lord until he comes. [§]
hosakis gar ean esthiete ton arton touton kai to poterion pinete, ton thanaton tou kyriou katangellate achri hou elthei.
This verse comes from 1 Corinthians 11:26. It details the significance of the Lord's Supper, or communion. 'Hosakis' means 'as often'. 'Ean' means 'if'. 'Esthiete' means 'you eat'. 'Ton arton' means 'the bread'. 'Touton' means 'this'. 'Kai' means 'and'. 'To poterion' means 'the cup'. 'Pinete' means 'you drink'. 'Ton thanaton' means 'the death'. 'Tou kyriou' means 'of the Lord'. 'Katangellate' means 'you proclaim'. 'Achri hou' means 'until'. 'Elthei' means 'he comes'.
[1CO.11.27] Therefore, whoever eats the bread or drinks from the cup of the Lord unworthily will be guilty of disrespecting the body and the blood of the Lord. [§]
hoste hos an esthiei ton arton ē pinei to potērion tou kuriou anaxiōs, enochos estatē tou sōmatos kai tou haimatos tou kuriou.
This verse discusses partaking in the Lord's Supper, specifically bread and the cup. It warns against partaking unworthily, stating that doing so makes one guilty of disrespecting the body and the blood of the Lord. "Kuriou" is a common title for God in the New Testament.
[1CO.11.28] Let the person test themselves, and then let them eat from the bread and drink from the cup. [§]
dokimazeto de anthropos heauton kai houtos ek tou artou esthieto kai ek tou poterion pineto
This verse comes from 1 Corinthians 11:28. It instructs a person to examine themselves before partaking in the bread and the cup. The original Greek uses words related to testing and discerning, and eating and drinking. There are no divine names in this passage.
[1CO.11.29] For the one who eats and drinks judges himself, eating and drinking without distinguishing the body. [§]
ho gar esthion kai pinon krima heauto estiei kai pinei me diakrinon to soma
This verse speaks of a person who consumes food and drink without discernment, thereby judging themselves negatively. The core idea is that unmindful consumption carries a spiritual consequence. The word translated as 'judges' here carries the sense of 'condemns' or 'damns'. 'Discern' refers to distinguishing, appraising, or judging the quality of something.
[1CO.11.30] Because of this, many among you are weak and sick, and a sufficient number have fallen asleep. [§]
dee-ah too een hoo-meen pol-lee ahs-then-ees kai ar-ros-toe kai koy-mon-tai hee-kah-noy
This verse is from the first letter to the Corinthians, chapter 11, verse 30. It describes the consequence of improper participation in the Lord’s Supper. The verse states that because they do not discern the body, many are weak and sick, and some have fallen asleep (died). This verse uses the Greek word 'dia' meaning 'through' or 'because of', 'humin' referring to 'you' (plural), 'polloi' meaning 'many', 'asthenees' meaning 'weak', 'arrostoi' meaning 'sick', 'koimontai' meaning 'are falling asleep' (a euphemism for death), and 'hikanoy' meaning 'enough' or 'a sufficient number'.
[1CO.11.31] But if we judge ourselves, we are not at all judged. [§]
ei de heautous diekrinoomen, ouk an ekrinometha
This verse is from the Greek New Testament. 'ei de' means 'but if'. 'heautous' means 'ourselves'. 'diekrinoomen' means 'we judge'. 'ouk an' is a strong negative, meaning 'not at all'. 'ekrinometha' means 'we are judged'. Therefore, the verse means 'But if we judge ourselves…'
[1CO.11.32] Being judged by the Lord, we are disciplined, so that we are not condemned with the world. [§]
kri-nom-en-oi de hu-po tou ku-ri-ou pa-deu-om-etha, hi-na me sun to ko-smo ka-ta-kri-tho-men.
This verse discusses being judged by the Lord and disciplined as a result, so that we are not condemned with the world. "κρινόμενοι" (krinomenoi) is a participle meaning 'being judged'. "ὑπὸ" (hu-po) means 'by'. "[τοῦ] κυρίου" (tou kuriou) means 'the Lord'. "παιδευόμεθα" (paideuometha) means 'we are disciplined'. "ἵνα" (hina) means 'so that'. "μὴ" (me) is a negative particle. "σὺν τῷ κόσμῳ" (sun to kosmo) means 'with the world'. "κατακριθῶμεν" (katakrithomen) means 'we are condemned'.
[1CO.11.33] So then, my brothers, coming together for the eating, welcome one another. [§]
hōshte, adelphoi mou, sunerchomenoi eis to phagein allēlous ekdechesthe
This verse is from the New Testament, specifically from a letter written by Paul. It addresses fellow believers, urging them to receive one another in the context of sharing a meal, but with a deeper spiritual implication of welcoming and accepting one another. 'Hōshte' is a connective particle similar to 'therefore' or 'so then'. 'Adelphoi mou' means 'my brothers'. 'Sunerchomenoi' means 'coming together'. 'Eis to phagein' means 'for the eating'. 'Allēlous' means 'one another'. 'Ekdechesthe' means 'to welcome or receive'.
[1CO.11.34] If anyone is hungry, let them eat in their home, so that you do not come together for judgment. The remaining things I will arrange when I arrive. [§]
ei tis peinai, en oiko esthieto, hina me eis krima synerceteshte. ta de loipa hos an eltho diatassomai.
This verse comes from 1 Corinthians 11:22. It discusses the practice of communal meals and warns against divisions arising during these gatherings. The verse advises those who are hungry to eat at home, so the church isn't a place of judgment. The remaining instructions will be given upon the speaker’s arrival. Note that the original verse is Greek, not a direct name of God, so the translation will reflect the meaning of the verse rather than translating divine names.
1CO.12
[1CO.12.1] However, concerning spiritual matters, brothers, I do not want you to be unaware. [§]
Concerning however the spiritual things, brothers, I do not wish you to be ignorant.
This verse begins a discussion about spiritual matters. The author addresses their audience as 'brothers' and expresses a desire that they not remain unaware of these topics. The original text uses a connective particle ('indeed', 'now', 'however') to link this thought to what precedes it.
[1CO.12.2] You know that when you were nations, you were directed toward the lifeless idols, as if being led away. [§]
oi-da-te ho-ti ho-te eth-neh eh-te pros ta ei-do-la ta a-pho-na hos an eh-ge-sthe a-pa-go-me-noi
This verse speaks of a time when people were nations, directed towards lifeless idols. The speaker knows this was their former state, being led astray. It is a statement about a past condition of idolatry and being misled.
[1CO.12.3] Therefore, I make known to you that no one speaking by the spirit of God says, “A curse on Jesus,” and no one is able to say, “Jesus is my Lord,” unless by the Holy Spirit. [§]
dio gnoorizo humin hoti oudeis en pneumati theou lalon legei: Anathema Iesous, kai oudeis dunatai eipein: Kurios Iesous, ei me en pneumati hagio.
This verse discusses discerning spiritual truth. It states that no one speaking by the spirit of God would curse Jesus, and no one can genuinely declare Jesus as Lord except by the Holy Spirit. The original Greek uses ‘theos’ (God) and ‘kurios’ (Lord). We will translate those literally. ‘Pneuma’ is translated as ‘spirit.’
[1CO.12.4] There are divisions of gifts, but it is the same Spirit. [§]
dee-ah-reh-sehss deh khah-ree-smah-tohhn eh-sohn, toh deh ah-toh-toh pneu-mah
This verse lists divisions of gifts, but states that it is the same spirit. 'Diairesis' means 'divisions' or 'distinctions'. 'Charismaton' means 'of gifts'. 'Eisin' means 'are'. 'De' is a connective particle roughly equivalent to 'and' or 'but'. 'Auto' means 'the same'. 'Pneuma' means 'spirit'.
[1CO.12.5] And there are divisions of services, and it is the same Lord. [§]
kai diaireseis diakonion eisιν, kai ho autos kurios.
This verse comes from 1 Corinthians 12:5. 'kai' means 'and'. 'diaireseis' means 'divisions'. 'diakonion' means 'services'. 'eisιν' is a form of 'to be', meaning 'are'. 'ho autos' means 'the same'. 'kurios' means 'Lord'. This verse discusses that there are different kinds of services, but it is the same Lord.
[1CO.12.6] And there are distinctions of operations, but the same God is the one operating all things in everyone. [§]
kai diaireseis energeematon eisin, ho de autos theos ho energon ta panta en pasin.
This verse discusses different manifestations of activity, attributing all activity to one God. 'Diaireseis' means divisions or distinctions. 'Energeematon' refers to operations or workings. 'Theos' means God. 'Energon' describes someone actively working or operating. 'Panta' means all things, and 'pasin' means in everyone or in all things.
[1CO.12.7] But to each one is given the revealing of the spirit for benefit. [§]
hekasti de didotai he phanerosis tou pneumatos pros to sympheron
This verse discusses how revelation of the spirit is given to each person for the benefit of all. 'Hekasti' means 'to each'. 'Didotai' means 'is given'. 'Phanerosis' means 'a revealing' or 'manifestation'. 'Pneumatos' refers to 'the spirit'. 'Pros to sympheron' means 'towards the benefit' or 'for the profit'.
[1CO.12.8] For to one person, through the Spirit, is given a word of wisdom, and to another, a word of knowledge, through the very same Spirit. [§]
hay meh gar dia tou pneumatos didotai logos sophias, allou de logos gnoseos kata to auto pneuma
This verse describes how the Spirit gives a word of wisdom to one person, and a word of knowledge to another, all through the same Spirit. The Greek uses relative pronouns and conjunctions to connect these ideas. The terms 'logos sophias' and 'logos gnoseos' are important distinctions, implying different manifestations of divine communication. The phrase 'kata to auto pneuma' emphasizes the single source of these gifts.
[1CO.12.9] To one, faith in the same spirit, and to another, gifts of healings in the one spirit. [§]
hetero pistis en to autoo pneumati, alloo de charismata iamatōn en to heni pneumati
This verse describes different expressions of faith and gifts within the same spirit. 'Hetero' means 'another' or 'different'. 'Pistis' means 'faith'. 'En' means 'in'. 'To' is the definite article 'the'. 'Autoo' is a reflexive pronoun meaning 'same'. 'Pneumati' means 'spirit' in the dative case. 'Alloo' also means 'another', but in a different sense than 'hetero'. 'De' is a conjunction meaning 'and' or 'but'. 'Charismata' means 'gifts' or 'graces'. 'Iamatōn' means 'of healings'. 'Heni' is a form of 'one'.
[1CO.12.10] To one, the workings of powers; to another, prophecy; to another, discernment of spirits; to another, kinds of tongues; and to another, the interpretation of tongues. [§]
allōi de energēmata dynamēōn, allōi [de] prophēteia, allōi [de] diakriseis pneumatōn, heterōi genē glōssōn, allōi de hermēneia glōssōn
This verse discusses different manifestations of power given to individuals. 'Allōi' means 'to another' or 'to someone else.' 'Energēmata' refers to workings or operations. 'Dynamēōn' denotes powers or forces. 'Prophēteia' is prophecy. 'Diakriseis pneumatōn' refers to discernment of spirits. 'Heterōi' also means 'to another.' 'Genē glōssōn' means kinds of tongues. 'Hermēneia glōssōn' is the interpretation of tongues.
[1CO.12.11] And all these things are worked by the one and the same spirit, dividing to each individual as it wills. [§]
pan-ta deh tau-ta en-er-gei to hen kai to au-to pneu-ma di-air-oun i-dee-a he-kas-toe ka-thos bou-le-tai
This verse discusses how all these things are worked by one and the same spirit, dividing to each individual as it wills. 'Panta' means 'all things'. 'De' is a connector, meaning 'and'. 'Tau-ta' means 'these things'. 'Energei' means 'works'. 'To hen' means 'the one'. 'Kai' means 'and'. 'To auto' means 'the same'. 'Pneuma' means 'spirit'. 'Di-air-oun' means 'dividing'. 'I-dee-a' means 'to each'. 'He-kas-toe' means 'individual'. 'Ka-thos' means 'as'. 'Bou-le-tai' means 'it wills'.
[1CO.12.12] Just as the body is one, yet has many members, and all the members of the body, though many, are one body, so also is the Anointed One. [§]
Kathaper gar to soma hen estin kai melē polla echei, panta de ta melē tou sōmatos polla onta hen estin soma, houtōs kai ho Christos
This verse uses the Greek word 'soma' which means 'body'. It continues with 'panta de ta melē' which translates to 'and all the members'. The verse uses 'hen estin' meaning 'is one'. The name 'Christos' is a title meaning 'anointed one'.
[1CO.12.13] For in one spirit, we all were immersed into one body, whether Jews or Greeks, whether slaves or free, and all of us were given to drink of one spirit. [§]
kai gar en heni pneumati hemeis pantes eis hen soma ebaptisthēmen, eite Ioudaioi eite Hellēnes eite douloi eite eleutheroi, kai pantes hen pneuma epotisthemēn.
This verse speaks of baptism into one body by one spirit, and all being given to drink of that same spirit. The original text uses 'pneuma' which means 'spirit' or 'breath'. 'Soma' means 'body'. The verse lists different groups of people – Jews, Greeks, slaves, and free people – emphasizing that all are united through this shared experience.
[1CO.12.14] And for the body is not one member, but many. [§]
kai gar to soma ouk estin hen melos alla polla
This verse is from the New Testament, specifically 1 Corinthians 12:14. It discusses the body having many members, not just one. The original verse is in Koine Greek, but the request is to translate the *names of God* literally. Since this verse does not contain any names of God, the response will reflect that. The verse itself is translated directly into English.
[1CO.12.15] If the foot should say, "I am not a hand, I am not from the body," does it not follow that it is not from the body? [§]
Ean eipe ho pous: hoti ouk eimi cheir, ouk eimi ek tou somatos, ou para touto ouk estin ek tou somatos?
This verse is a rhetorical question about the relationship between parts of a body and the whole. It asks if a foot could claim not to be a hand and also claim not to be part of the body. The question implies that the foot *is* part of the body, despite not being a hand. It's about interconnectedness and belonging.
[1CO.12.16] And if the ear should say, “I am not an eye, and I am not from the body,” does that not mean it is not from the body? [§]
kai ean eipei to ous hoti ouk eimi ophthalmos, ouk eimi ek tou somatos, ou para touto ouk estin ek tou somatos?
This verse is from the Septuagint, a Greek translation of the Hebrew Bible. It’s a rhetorical question presented as part of an analogy concerning the interdependence of body parts. It is an argument that if the ear were to say it is not an eye, and is not from the body, would that not mean it is not from the body? The verse implies that even if a part seems different or less important, it is still a part of the whole. The verse uses 'ous' (ear), 'ophthalmos' (eye), 'soma' (body).
[1CO.12.17] If the whole body were eye, where is the hearing? If the whole hearing, where is the smell? [§]
ei holon to soma ophthalmos, pou he akoe; ei holon akoe, pou he osphresis;
This verse is from 1 Corinthians 12:17 in the Greek New Testament. It is a rhetorical question posed by Paul, questioning the usefulness of a single sense if it were the only one. The verse uses a series of rhetorical questions to demonstrate the necessity of each part of the body (and by analogy, the church) having its unique function.
[1CO.12.18] But now, God set the parts, each one of them in the body as He willed. [§]
nu-nee deh ho the-os e-the-to ta me-lee, hen he-kas-ton au-ton en to so-ma-tee ka-thos e-the-le-sen.
This verse discusses how God arranged the parts of the body, each one as He willed. 'Theos' is a Greek word meaning 'God'. 'Nu-nee deh' means 'but now'. 'E-the-to' means 'He set'. 'Ta me-lee' means 'the parts'. 'Hen he-kas-ton' means 'each one'. 'Au-ton' means 'of them'. 'En to so-ma-tee' means 'in the body'. 'Ka-thos' means 'as'. 'E-the-le-sen' means 'He willed'.
[1CO.12.19] But if all were one member, where would the body be? [§]
ei de en ta panta hen melos, pou to soma?
This verse originates from 1 Corinthians 12:17 in the New Testament. The original Greek asks a rhetorical question. It posits a scenario where the entirety of the body were a single member. It then asks where the body itself would be in such a situation. The verse is arguing that diversity of function within a body is essential to its existence and integrity. The context is about spiritual gifts and how all believers are part of one body, which is the church.
[1CO.12.20] But now there are indeed many parts, however one body. [§]
nun de polla men mele, hen de soma
This verse is from the New Testament, specifically 1 Corinthians 12:20. It speaks of the body of Christ, using an analogy to a physical body with many parts. "Nun de" means "but now". "Polla men mele" means "many indeed parts" or "many parts indeed". "Hen de soma" means "one however body".
[1CO.12.21] And the eye is unable to say to the hand, "I do not have a need for you," or again, the head to the feet, "I do not have a need for all of you." [§]
oo doo-na-tai deh ho op-thal-mos ei-peen tee chee-ree, khrei-an soo ouk ekho, eh pa-leen hee ke-fa-lee tois po-seen, khrei-an hu-mon ouk ekho.
This verse uses common body parts to illustrate a point about interdependence. It states that the eye cannot say to the hand, "I have no need of you," nor can the head say to the feet, "I have no need of you."
[1CO.12.22] But much more, the appearing parts of the body are necessary to be weaker. [§]
alla polloo mallon ta dokonta mele tou somatos asthenestera hyparchein anagkaia estin
This verse discusses how seemingly weaker parts of the body are actually necessary. "alla" means "but"; "polloo mallon" means "much more"; "ta dokonta mele" means "the appearing parts"; "tou somatos" means "of the body"; "asthenestera" means "weaker"; "hyparchein" means "to be"; "anagkaia" means "necessary"; "estin" means "is". The original verse argues for the importance of seemingly less vital body parts.
[1CO.12.23] And what we think are less honorable of the body, to these we place greater honor, and our unattractive things have greater beauty. [§]
kai ha dokoumen atimotera einai tou somatos toutois timen perissoteran peritithemen, kai ta aschemona hemon euschimosunen perissoteran echei.
This verse discusses how things that appear less honorable or unattractive are given greater honor and glory. It's speaking metaphorically about how God elevates what is considered weak or shameful. The verse is from a Greek text, and the request asks for a literal translation of names, which doesn't apply here. I will translate the verse as literally as possible, keeping the English grammar coherent.
[1CO.12.24] But the seemly parts of us have no need. However, God has composed the body, having given more honor to the one lacking. [§]
ta deh euschemona hemon ou chreian echei. All’ ho theos sunekerases to soma toi hysteroumeni perissoteran dous tiimn
This verse discusses the parts of the body and God’s provision for those that are lacking. 'ta' is 'the', 'de' is 'but/and', 'euschemona' is 'seemly/well-formed', 'hemon' is 'of us', 'ou' is 'not', 'chreian' is 'need', 'echei' is 'has'. 'All'' is 'but', 'ho' is 'the', 'theos' is 'god', 'sunekerases' is 'has mixed together/has composed', 'to soma' is 'the body', 'toi hysteroumeni' is 'to the one lacking', 'perissoteran' is 'more', 'dous' is 'having given', 'tiimn' is 'honor'. The verse speaks of God giving more honor to the parts of the body that are deficient.
[1CO.12.25] So that there may not be a division within the body, but that the same parts may care for one another. [§]
hina me ēi schisma en tōi sōmati alla to auto hyper allēlōn merimnōsin ta mēlē.
This verse comes from a translation of Paul's first letter to the Corinthians, chapter 12, verse 25. It speaks of unity within the body of believers. 'Hina' indicates purpose or result. 'Schisma' denotes a split or division. 'Soma' refers to the body, often used metaphorically to represent the community of believers. 'Alla' means 'but'. 'Auto' signifies 'the same'. 'Hyper' indicates 'on behalf of' or 'for'. 'Allēlōn' is a reciprocal pronoun meaning 'one another'. 'Merimnōsin' means 'may they care'. 'Mēlē' refers to 'members' or 'parts'.
[1CO.12.26] And if one member suffers, all the members suffer with it. If one member is glorified, all the members rejoice with it. [§]
kai eite paschei hen melos, sympaschei panta ta melē; eite doxazetai [hen] melos, syghairei panta ta melē.
This verse is from the New Testament, specifically 1 Corinthians 12:26. It describes the interconnectedness of the members of the body of Christ. The verse uses the Greek word "melos" meaning 'member' or 'part'. It states that if one member suffers, all members suffer with it, and if one member is honored, all members rejoice with it.
[1CO.12.27] You, however, are the body of Christ and members individually. [§]
hoo-mayes deh es-teh so-mah khree-stoo kaee meh-leh ek mer-os
This verse is from the New Testament, specifically 1 Corinthians 12:27. It speaks of believers being the body of Christ and its individual parts. 'Hoo-mayes' refers to 'you' (plural). 'Deh' is a connective particle meaning 'and', 'indeed' or 'now'. 'Esteh' means 'you are'. 'Soma' means 'body'. 'Khristoo' is 'Christ'. 'Kaee' means 'and'. 'Meleh' means 'members' or 'parts'. 'Ek meros' means 'from parts' or 'individually'.
[1CO.12.28] And to some He appointed God in the church first apostles, second prophets, third teachers, then powers, then gifts of healings, discernings, governings, and kinds of tongues. [§]
Kai hous men etheto ho theos en tee ekklesia proton apostolous, deuteron profetas, triton didaskalous, epeita dunameis, epeita charismata iamaton, antilempseis, kyberneseis, gene glossōn.
This verse lists roles God has appointed within the church. 'Theos' means 'God'. The verse specifies a ranking order starting with apostles, then prophets, then teachers, then powers, then gifts of healing, then discernings, then governings, and finally kinds of tongues. The structure is a listing of roles set apart 'in the church'.
[1CO.12.29] Are not all apostles? Are not all prophets? Are not all teachers? Do not all possess powers? [§]
mee pan-tes a-pos-to-lee; mee pan-tes pro-fee-tai; mee pan-tes dee-das-ka-loi; mee pan-tes doo-na-mees;
This verse is a series of rhetorical questions, each beginning with 'not all'. It asks if everyone is an apostle, a prophet, a teacher, or possesses powers. The 'mee' corresponds to a negative particle indicating a question expecting a negative answer. The 'pan-tes' indicates 'all'.
[1CO.12.30] Do not all possess gifts of healings? Do not all speak in tongues? Do not all interpret? [§]
mee pan-tes kha-reez-ma-ta eh-kho-sin ee-a-ma-ton; mee pan-tes glo-ssais la-loo-sin; mee pan-tes dee-er-may-noo-sin;
This verse asks a series of rhetorical questions concerning spiritual gifts. The questions begin with ‘not all’ and concern having gifts of healing, speaking in tongues, and interpreting tongues. The original text is Greek, but the prompt asks for a literal translation of the names of God, which are not present in this verse, so I will proceed with a literal translation of the remaining words.
[1CO.12.31] Hear, Israel, Yahveh, the Gods of us, Yahveh is one. [§]
Shema Yisrael, Yahveh Eloheynu, Yahveh Echad.
This verse, Deuteronomy 6:4, is a foundational statement of faith in Judaism. 'Shema' means 'hear.' 'Yisrael' is 'Israel.' 'Yahveh' is the proper name of God, and 'Eloheynu' means 'our Gods'. 'Echad' means 'one'. The traditional translation is 'Hear, O Israel, the Lord our God, the Lord is one.'
1CO.13
[1CO.13.1] If I speak with the languages of people and of angels, but do not have love, I have become a sounding bronze or a clanging cymbal. [§]
Ean tais glossais ton anthropon lalo kai ton angelon, agapen de me echo, gegona chalkos echon e kymbalon alalazon.
This verse is from 1 Corinthians 13:1. It discusses the importance of love. It states that even if someone speaks in the languages of people and angels, without love, they are nothing more than a resounding bronze or a clanging cymbal. Breaking down the words: 'ean' means 'if', 'tais glossais' means 'in the languages', 'ton anthropon' means 'of people', 'lalo' means 'I speak', 'kai' means 'and', 'ton angelon' means 'of angels', 'agapen' means 'love', 'de' means 'but', 'me echo' means 'I do not have', 'gegono' means 'I have become', 'chalkos' means 'bronze', 'echon' means 'sounding', 'e' means 'or', 'kymbalon' means 'cymbal', 'alalazon' means 'clanging'.
[1CO.13.2] And if I have prophecy, and I know all the mysteries and all the knowledge, and if I have all the faith so that I might move mountains, but I do not have love, I am nothing. [§]
kai ean echo propheteian kai eido ta musteria panta kai pasan ten gnosin kai ean echo pasan ten pistin hoste ore methistamai, agapen de me echo, outhen eimi.
This verse discusses the importance of love, even above possessing prophetic gifts, knowledge of mysteries, all knowledge, and even the faith to move mountains. The core idea is that without love, all other abilities and qualities are meaningless. The verse comes from 1 Corinthians 13:2.
[1CO.13.3] If I nourish all that I possess and if I surrender my body so that I may boast, but do not have love, I profit nothing. [§]
kan psomiso panta ta huparchonta mou kai ean paradō to sōma mou hina kauchēsōmai, agapēn de mē echō, ouden ōfeloumai.
This verse is from 1 Corinthians 13:3. It discusses the importance of love. The verse states that even if one gives away all their possessions and sacrifices their body, if they do not have love, it is worthless. The words used are fairly straightforward in terms of their literal meanings, though the grammar is complex.
[1CO.13.4] Love is patient, love does good, love does not envy, love does not boast, love is not arrogant. [§]
The love is long-suffering, the love does good, the love does not envy, the love does not boast, the love is not puffed up.
This verse describes the qualities of love. "Makrothumei" means to be long-suffering or patient. "Chresteuetai" means to act kindly or do good. "Ou zeloi" means 'does not envy'. "Ou perpereuetai" means 'does not boast'. "Ou physioutai" means 'is not puffed up'. Since the original text repeats 'the love', I have retained this repetition in the translation for accuracy.
[1CO.13.5] It is not indecent, it does not seek its own, it is not provoked, and it does not reckon evil. [§]
ook askhēmonei, ook zētei ta heautou, ook paroxynetai, ook logizetai to kakon
This verse describes the characteristics of love. The words are Greek, not relating to the names of God, and thus are not subject to literal translation of divine names. It states that love does not act indecently, does not seek its own interests, is not easily provoked, and does not keep a record of wrongs.
[1CO.13.6] It does not rejoice at wrongdoing, but rejoices with truth. [§]
ou chairei epi te adikia, syγχairei de te aletheia
This verse is from the New Testament, specifically 1 Corinthians 13:6. It discusses how love does not rejoice in wrongdoing but rejoices with the truth. The words here describe an emotional response. 'ou' is a negative particle, 'chairei' means to rejoice, 'epi' is a preposition meaning 'on' or 'at', 'te' is a definite article, 'adikia' means wrongdoing or injustice, 'syγχairei' means to rejoice with, 'de' is a conjunction meaning 'and' or 'but', and 'aletheia' means truth.
[1CO.13.7] All things covers, all things believes, all things hopes, all things endures. [§]
Pan-ta ste-gei, pan-ta pis-teu-ei, pan-ta el-pi-zei, pan-ta hu-po-me-nei.
This verse uses the Greek word 'panta', which means 'all things'. The verbs are all in the present tense, third person singular, indicating continuous action. 'Stegei' means 'covers', 'pis-teu-ei' means 'believes', 'el-pi-zei' means 'hopes', and 'hu-po-me-nei' means 'endures'. Since no specific subject is mentioned, we must infer from context. Without context, the 'all things' is functioning as the subject, and the verbs describe actions it takes.
[1CO.13.8] Love never fails. But if there are prophecies, they will be brought to nothing. If there are tongues, they will be silenced. If there is knowledge, it will be brought to nothing. [§]
The agape never falls; or if prophecies, they will be nullified; or tongues, they will cease; or knowledge, it will be nullified.
This verse discusses the enduring nature of 'agape' (a specific kind of love) compared to spiritual gifts such as prophecy, speaking in tongues, and knowledge. The original text uses constructions that are best translated with a direct, literal approach, particularly regarding the divine names. There are no divine names present in this verse, therefore, a literal translation can be made directly.
[1CO.13.9] For we know in part, and we prophesy in part. [§]
ek merous gar ginōskomen kai ek merous prophēteuomen
This verse is from the New Testament, specifically 1 Corinthians 13:9. It discusses the incomplete nature of knowledge and prophecy in the present age. "Ek merous" means "from a part" or "in part". "Ginōskomen" means "we know" and "prophēteuomen" means "we prophesy". "Gar" is a conjunction meaning "for" or "because".
[1CO.13.10] When however the complete arrives, that of the part will be abolished. [§]
hotan de elthe to teleion, to ek merous katargeethesetai
This verse discusses the arrival of completeness and the subsequent obsolescence of the partial. 'Hotan' means 'when'. 'De' is a connective particle meaning 'and' or 'but'. 'Elthe' means 'comes'. 'To teleion' means 'the perfect' or 'the complete'. 'To ek merous' means 'that of the part' or 'the partial'. 'Katargeethesetai' means 'will be abolished' or 'will pass away'. The verse indicates a transition from an incomplete state to a completed one, with the former being superseded by the latter.
[1CO.13.11] When I was a child, I spoke as a child, I thought as a child, I reasoned as a child: when I became a man, I abolished the things of the child. [§]
hoté ḗmēin nḗpios, eláloun hōs nḗpios, ephrónoun hōs nḗpios, elogizomēn hōs nḗpios: hoté gégoṇa anḗr, katḗrgeka ta tou nēpiou.
This verse comes from 1 Corinthians 13:11. It describes a progression from childish ways of thinking and speaking to mature understanding. The verse uses repeated phrasing to emphasize the contrast between the speaker's former immaturity and their present adulthood. Each clause mirrors the structure, using the same verbs – 'to speak,' 'to think,' 'to reason' – applied to the state of being a 'child.' The final clause then states that these childish things have been 'put away' or 'abolished.'
[1CO.13.12] For now we see as though through a clouded mirror, but then face to face. Now I know in part, but then I will know fully, just as I have been fully known. [§]
blepomen gar arti di’ esoptrou en ainigmati, tote de prosopon pros prosopon. arti ginosko ek merous, tote de epignosomai kathos kai epignosthen.
This verse is from 1 Corinthians 13:12. It speaks about how our current understanding of God is limited, like looking through a clouded mirror, and how one day we will understand perfectly, face to face. The verse uses language relating to knowledge and seeing. It does not contain any names for God, and so requires no translation of divine names.
[1CO.13.13] Now remains faith, hope, love, these three. But love is greater than these. [§]
Nun dee mein-ei pis-tis, el-pees, a-ga-pay, ta tree-a tau-ta; mei-zon de tou-ton hee a-ga-pay.
This verse discusses the enduring qualities of faith, hope, and love. "Nun dee" means "Now". "Meinei" means "remains" or "endures". "Pistis" is "faith". "Elpis" is "hope". "Agapa" is "love". "Ta tree-a tau-ta" means "these three". "Meizon de" means "but greater". "Tou-ton" is a demonstrative pronoun meaning "than these".
1CO.14
[1CO.14.1] Pursue love, and be eager for the spiritual, but rather that you may prophesy. [§]
Dee-oh-keh-teh teen ah-gah-payn, zee-loo-teh deh tah pneu-mah-tee-kah, mah-lon deh hee-nah pro-fee-too-eh-teh.
This verse is from 1 Corinthians 13:1 in the original Greek. It instructs believers to pursue love, to be eager for spiritual gifts, and especially to prophesy. The verse uses imperatives – commands – to guide the actions of the readers.
[1CO.14.2] For the one speaking in a tongue does not speak to people, but to the Gods. For no one hears, but the speaker communicates mysteries by means of the Spirit. [§]
ho gar lalon glossai ou anthropois lalei alla theoi, oudeis gar akouei, pneumati de lalei musteria
This verse discusses speaking in tongues. It states that the one speaking in tongues isn't speaking to people, but to God. No one understands what is being said, as the speaker is communicating mysteries to God through the Spirit.
[1CO.14.3] Now the one prophesying speaks to people building up, exhortation, and comfort. [§]
ho de propheteuon anthropois lalei oikodomēn kai paraklēsin kai paramuthian
This verse describes what a prophet does when speaking to people. The prophet speaks building up, exhortation, and comfort.
[1CO.14.4] The one speaking in tongues builds up himself; but the one prophesying builds up the church. [§]
ho lalon glossa heauton oikodomei, ho de propheteuon ekklesia oikodomei
This verse discusses the building up of oneself versus the building up of the community. The first part refers to someone speaking in tongues, building themselves up. The second part refers to someone prophesying, building up the church. The original text is in Koine Greek, not the original Biblical languages.
[1CO.14.5] I wish that you all might speak with tongues, but even more that you might prophesy. The one who prophesies is greater than the one who speaks with tongues, unless the one speaking with tongues also interprets, so that the church may receive building. [§]
thelō de pantas humas lalein glōssais, mallon de hina prophēteuēte; meizōn de ho prophēteuōn ē ho lalōn glōssais ektos ei mē diermēneuēi, hina hē ekklēsia oikodomēn labēi.
This verse is from the New Testament, specifically 1 Corinthians 14:5. It discusses spiritual gifts, particularly the gifts of speaking in tongues and prophecy. The author, Paul, expresses a preference for prophecy over speaking in tongues unless the tongues are interpreted. The purpose of both gifts, when understood, is to build up the church. The verse utilizes several conjunctions ('de', 'hina', 'ē') and comparative structures to illustrate this preference and rationale.
[1CO.14.6] Now then, brothers, if I come to you speaking in languages, what benefit will I give to you unless I speak to you either in revelation or in knowledge or in prophecy or in teaching? [§]
Nyn de, adelphoi, ean eltho pros humas glossais lalon, ti humas ophelēso ean mē humin lalēsō ē en apokalypsei ē en gnōsei ē en prophēteiai ē [en] didachei?
This verse is from the New Testament, specifically 1 Corinthians 14:6. It asks a rhetorical question to the brothers, questioning how speaking in tongues will benefit them if no one can understand what is being said, compared to speaking in revelation, knowledge, prophecy, or teaching. The verse intends to show the value of intelligible speech versus unintelligible utterances.
[1CO.14.7] However, inanimate objects produce sound, such as a flute or a harp. If these instruments do not give a clear distinction to their sounds, how will it be known whether the fluting or the harping is being played? [§]
However, the inanimate things giving a voice, either a flute or a harp, if not a distinction to the sounds it gives, how will be known the fluting or the harping?
This verse discusses how sounds need differentiation to be understood. It uses the examples of a flute and a harp. The original Greek uses 'ἄψυχα' meaning 'inanimate things' and contrasts sounds that are indistinguishable. The verse poses a rhetorical question about how one could tell what instrument is being played if there is no difference in the sounds produced.
[1CO.14.8] And for if an unclear trumpet gives a sound, who will prepare for war? [§]
kai gar ean adelon salpinx phone doi, tis paraskeuasetai eis polemon?
This verse asks a rhetorical question about preparedness for war. It uses the imagery of a trumpet sounding an unclear call to arms. The verse asks, if the sound of the trumpet is ambiguous, who will prepare for battle? The verse intends to illustrate that a clear message is necessary to invoke a proper response.
[1CO.14.9] And so also you, through language, if you do not give a meaningful word, how will what is spoken be known? For you will be speaking into the air. [§]
houtos kai humeis dia tes glossas ean me euseemon logon dote, pos gnosthesetai to laloumenon? esesthe gar eis aera lalountes.
This verse discusses the importance of intelligible speech. It asks how anyone can understand what is being said if there is no clear or meaningful message. The final phrase compares speaking without clarity to speaking into the air, implying that the words are wasted and have no effect.
[1CO.14.10] So many, if it may happen, are births of sounds in the world, and nothing is without sound. [§]
tosauta ei tuchoi gene phōnōn eisin en kosmōi kai ouden aphōnōn
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It speaks of the numerous sounds existing in the world, and notes that nothing is truly without sound. 'tosauta' means 'so many'. 'ei' means 'if'. 'tuchoi' means 'may happen'. 'gene' means 'birth, origin, sound'. 'phōnōn' is the genitive plural of 'phōnē', meaning 'voices, sounds'. 'eisin' means 'are'. 'en kosmōi' means 'in the world'. 'kai' means 'and'. 'ouden' means 'nothing'. 'aphōnōn' means 'without sound'. The verse appears to be a reflection on the pervasive nature of sound, suggesting everything contributes to the ambient noise of existence.
[1CO.14.11] Therefore, if I do not know the power of the voice, I will be a barbarian to the one speaking, and the one speaking within me will be a barbarian. [§]
ean oun mee eidō tēn dýnamin tēs phōnēs, ésomai tō lalounti bárbaros kai ho lalōn en emoi bárbaros.
This verse comes from Paul's first letter to the Corinthians. It speaks to the importance of understanding in prayer and spiritual gifts. Specifically, it references speaking in tongues. If someone does not understand the power of the voice – the meaning behind the speaking in tongues – then they will be a barbarian to the one who speaks and the one speaking within them will be a barbarian. In this translation, 'God' is meant in the sense of 'the divine' or 'the sacred' and is interpreted as such.
[1CO.14.12] So also you, since zealots of spirits you are, toward the building up of the church seek, that you may excel. [§]
houtos kai humeis, epei zelotai este pneumaton, pros ten oikodomēn tēs ekklēsias zēteite hina perisseuēte.
This verse speaks to believers who are zealous in spirit, urging them to seek building up of the church so that they may excel. The verse is addressed to people who are enthusiastic and passionate about spiritual matters. It’s advising that this passion be directed towards the growth and strengthening of the community of believers. The word 'zelotai' literally means zealots or those filled with fervent passion.
[1CO.14.13] Therefore, the one speaking in a tongue should pray that it may be interpreted. [§]
Dee-oh ho lal-on glo-say proseu-khes-tho hee-na dee-er-mee-nu-ay.
This verse discusses speaking in tongues and the need for interpretation. 'Dee-oh' means 'therefore'. 'ho lal-on glo-say' means 'the one speaking in a tongue'. 'proseu-khes-tho' means 'let him pray'. 'hee-na' means 'that'. 'dee-er-mee-nu-ay' means 'it may be interpreted'.
[1CO.14.14] If I pray in tongues, my spirit prays, but my mind is unfruitful. [§]
ean [gar] proseuchomai glossai, to pneuma mou proseuchetai, ho de nous mou akarpos estin.
This verse discusses prayer in tongues. 'ean' means 'if'. 'gar' means 'for'. 'proseuchomai' means 'I pray'. 'glossai' means 'in tongues'. 'to pneuma mou' means 'my spirit'. 'proseuchetai' means 'prays'. 'ho de nous mou' means 'but my mind'. 'akarpos estin' means 'is unfruitful'. The verse essentially states that if one prays in tongues, their spirit prays, but their mind does not understand.
[1CO.14.15] So what is it? I will pray with the spirit, and I will also pray with the mind. I will sing with the spirit, and I will also sing with the mind. [§]
tee oon estin? proseuxomai toe pneumati, proseuxomai deh kai toe noei. psalo toe pneumati, psalo deh kai toe noei.
This verse is from the New Testament, 1 Corinthians 14:15. It discusses praying and singing with both the spirit and the understanding. 'Pneuma' refers to the spirit, often understood as the Holy Spirit or one's own inner spirit. 'Noei' refers to the mind or understanding. The verse is asking what the result will be if one prays and sings in this way.
[1CO.14.16] Since, if you bless [in] spirit, how can the one filling the place of the foolish one say “Amen” to your thanksgiving? Because what you say, they do not know. [§]
epi ean eulogeis [en] pneumati, ho anapleron ton topon tou idiotou pos erei to amen epi te soe eucharistia? epeidei ti legeis ouk oiden.
This verse discusses the act of blessing or praising in the spirit. It questions how a person can truthfully say “Amen” to another’s praise when they do not understand what is being said. The verse uses the concept of someone filling the space of another who is foolish or lacking understanding. It emphasizes the importance of comprehension in offering a genuine affirmation.
[1CO.14.17] But you, for you give thanks well, however the other is not being built up. [§]
soo men gar kalos eucharisteis all’ ho heteros ouk oikodomētai
This verse is from the New Testament, specifically 1 Corinthians 8:10. It discusses the importance of considering others' consciences. The verse is stating that while one person is doing well to give thanks, the other is not being built up spiritually. The original language is Koine Greek. We are translating the names of God literally, but this verse does not contain any of them. It speaks of people and their actions, so a straightforward translation is appropriate.
[1CO.14.18] I thank the God that I speak in tongues more than all of you. [§]
eucharisto to theo panton humon mallon glossais lalo
This verse is from the New Testament, specifically 1 Corinthians 14:18. It expresses gratitude for speaking in tongues. "Eucharisto" means "I thank". "To theo" means "to the God". "Panton humon" means "of all of you". "Mallon" means "more". "Glossais" means "in tongues". "Lalo" means "I speak". The verse essentially states gratitude for speaking more in tongues than all others.
[1CO.14.19] But in the church, I would prefer to speak five statements with my mind, so that I may also instruct others, or a myriad of statements in a language. [§]
all' en ekklesia thelo pente logous toi noi mou lalesai, hina kai allous katechesō, ē myrious logous en glōssē.
This verse is from the New Testament, specifically 1 Corinthians 14:19. It discusses speaking in tongues versus intelligible speech in a church setting. The speaker prefers to utter five understandable statements with their mind so they might instruct others, rather than a multitude of utterances in an unknown language. The verse uses the conjunction 'all'' (but) to contrast two options.
[1CO.14.20] Brothers, do not become children in your minds, but be innocent in evil, and become mature in your minds. [§]
adelphoi, me paidia gineshte tais fresin alla te kakia nepiázete, tais de fresin teleioi gineshte.
This verse is written in Koine Greek. 'Adelphoi' means 'brothers'. 'Me' means 'not'. 'Paidia' means 'children'. 'Gineshte' means 'become'. 'Tais fresin' means 'in mind'. 'Alla' means 'but'. 'Te kakia' means 'in evil'. 'Nepiázete' means 'be innocent, be naive'. 'De' is a particle meaning 'and, but, moreover'. 'Teleioi' means 'mature, perfect'. This verse is instructing believers not to be children in their thinking, but to be mature in evil.
[1CO.14.21] It is written in the law that I will speak to this people in other tongues and through the lips of others, and even then they will not listen to me, says my Lord. [§]
en to nomo gegraptai hoti en heteroglossois kai en cheilesin heteron laleso to lao touto kai ouď houtos eisakousontai mou, legei kurios.
This verse originates from the Septuagint, the Greek translation of the Hebrew scriptures. It’s a quotation from Isaiah 28:11-12. It discusses God’s judgment upon Israel for their rejection of his message. It highlights that even when God speaks in foreign languages and through foreign lips, they will not listen. The word ‘kurios’ translates to ‘Lord’ and is a common designation for God in the Septuagint.
[1CO.14.22] Therefore, tongues are a sign not to those who believe, but to those who do not believe. However, prophecy is not for those who do not believe, but for those who believe. [§]
hoste hai glossai eis semeion eisिन ou tois pisteuousin alla tois apistoις, he de propheteia ou tois apistoις alla tois pisteuousin.
This verse discusses the purpose of speaking in tongues and prophecy. It states that speaking in tongues is a sign for those who do not believe, while prophecy is for those who do believe. The original text is in Koine Greek, but the request asks for a translation of the names of God using literal definitions instead, so this translation will focus on maintaining proper English grammar and sentence structure.
[1CO.14.23] If therefore the church as a whole comes together in the same place, and all are speaking in tongues, and simple people or unbelievers should enter, will they not say that you are insane? [§]
Ean oun sunelthei hee ekklesia hole epi to auto kai pantes lalosin glossais, eiseltosin de idiotai ee apistoi, ouk erousin hoti mainesthe?
This verse discusses a scenario where the whole church gathers in one place, and everyone speaks in tongues. If outsiders or unbelievers enter, they might think the congregation is insane. The verse uses conditional statements and addresses a potential perception of madness due to the unusual behavior.
[1CO.14.24] If, moreover, all prophesy, and someone unbelieving or a common person enters, all will examine him, and all will investigate him. [§]
If, moreover, all prophesy, and someone unbelieving or a common person enters, he is examined by all, investigated by all.
This verse describes a situation where everyone is speaking prophetically, but an unbeliever or someone without spiritual discernment enters the group. The verse states that this person will be rigorously examined and questioned by everyone present. The original text used the verb 'elencho', meaning to examine, investigate, or rebuke, and 'anakrino', meaning to investigate or interrogate.
[1CO.14.25] The hidden things of his heart will become apparent, and in this way, having fallen upon his face, he will worship God, declaring that truly the God is among you. [§]
ta krupta tes kardias autou phanera ginetai, kai houtos peson epi prosopon proskunesei to theoi apangellon hoti ontos ho theos en humin estin.
This verse describes a revelation of a person's inner thoughts and feelings, leading to worship of God. The 'hidden things of his heart' will become apparent, resulting in him falling on his face and declaring that God truly dwells among them.
[1CO.14.26] Therefore, brothers, what is to be? When you come together, each one has a psalm, a teaching, a revelation, a tongue, or an interpretation. Let everything be done for the building up of others. [§]
Tee oon estin, adelphoi? Hotan synerchesthe, hekastos psalmon echei, didachen echei, apokalypsin echei, glōssan echei, hermeneian echei; panta pros oikodomēn ginesthō.
This verse comes from the New Testament, specifically 1 Corinthians 14:26. It discusses the importance of order and edification when believers gather. The verse lists different spiritual gifts that are to be used for the building up of the community. It's important to note that this is a Greek text, not a text containing the names of God, so literal translation of divine names is not applicable here. This translation aims to maintain the original meaning in proper English.
[1CO.14.27] If anyone speaks in a tongue, let it be no more than two or three at a time, and each one in turn, and let one interpret. [§]
eihte gloossei tis lalei, kata duo ee to pleiston treis kai ana meros, kai heis diermeneueto
This verse discusses speaking in tongues within a community of believers. It specifies that if someone speaks in a tongue, it should be limited to two or three utterances at most, and others should interpret what is said. The verse is concerned with maintaining order and understanding during spiritual exercises. 'Gloossei' refers to a foreign language or 'tongue'. 'Lalei' means to speak. 'Kata' implies 'according to'. 'Pleiston' denotes 'the most'. 'Ana meros' means 'in turn' or 'separately'. 'Diermeneueto' means 'to interpret'.
[1CO.14.28] But if there is no interpreter, let him be silent in the church and speak to himself and to God. [§]
ean de mee ay eer-may-noo-tays, see-gah-toh en ek-klee-see-ah, hef-toh deh la-lee-toh kai toh the-oh.
This verse discusses what someone should do if they do not have an interpreter when speaking in a church setting. It advises them to remain silent in the church and speak to themselves and to God.
[1CO.14.29] Let two or three prophets speak, and let the others evaluate what is said. [§]
prof-ay-tay deh doo-oh ay tree-ees lal-ay-toh-san kai hoi al-loy dee-ak-ree-neh-toh-san
This verse discusses prophetic speech. 'Prophets' refers to those who speak on behalf of the Gods. 'Two or three' indicates a limited number. 'Speak' is a command for them to deliver messages. 'Others' refers to the listeners. 'Discern' is a command for the listeners to evaluate what is said.
[1CO.14.30] If a revelation is given to another who is sitting, let the first be silent. [§]
ean de alloi apokalypthethei kathemenoi, ho protos sigato
This verse is from the New Testament, specifically 1 Corinthians 14:30. It concerns spiritual gifts being manifested in a gathering. The verse states that if a revelation is given to someone who is seated, the first speaker should be silent. The word 'ean' means 'if', 'de' means 'and', 'alloi' means 'another', 'apokalypthethei' means 'is revealed', 'kathemenoi' means 'sitting', 'ho' is the definite article 'the', 'protos' means 'first', and 'sigato' means 'be silent'.
[1CO.14.31] For you are able, according to one, all to prophesy, so that all may learn and all may be encouraged. [§]
doo-nah-sthay gar kath’ hena pan-tes pro-fay-too-eyn, hee-na pan-tes man-tha-no-seen kai pan-tes pa-ra-ka-lo-thai.
This verse comes from 1 Corinthians 14:31. It discusses the importance of all believers having the ability to prophesy for mutual edification. It literally means 'for you are able, according to one, all to prophesy, so that all may learn and all may be encouraged.' The 'according to one' refers to speaking in an orderly fashion, one at a time. It's important to note the original context, but this translation focuses on a literal rendering of the words as they stand.
[1CO.14.32] And the spirits of prophets are subjected to the prophets. [§]
kai pneuma prophēton prophētais hypotassatai
This verse describes the spirits of prophets being subject to the prophets themselves. "kai" means 'and'. "pneuma" means 'spirit'. "prophēton" means 'of prophets'. "prophētais" means 'to prophets'. "hypotassatai" means 'is subjected'. The grammatical structure is quite straightforward, indicating a relationship of submission or being under the control of.
[1CO.14.33] For God is not a cause of disorder, but of peace. This is true in all the communities of the holy people. [§]
hoo gar estin akatastaseos ho theos all' eirenes. Hos en pasais tais ekklesiais ton hagion.
This verse states that God is not a cause of disorder, but of peace. It further states this is true in all the communities of the holy people. 'ho theos' means 'the God'. 'akatastaseos' means 'disorder'. 'eirenes' means 'peace'. 'ekklēsias' means 'communities', and 'hagion' means 'holy people'.
[1CO.14.34] Let the women be silent in the churches. For it is not permitted to them to speak, but rather let them submit, as also the law says. [§]
hai gynaikai en tais ekklesiais sigatōsan; ou gar epitrepetai autais lalein, all’ hypotassesthōsan, kathōs kai ho nomos legei.
This verse is from the New Testament, specifically 1 Corinthians 14:34. It instructs women in the churches to remain silent and submit, referencing the law. The original text is in Koine Greek. This translation will focus on a literal rendering of the Greek words, avoiding theological interpretations and maintaining grammatical correctness in English.
[1CO.14.35] But if anyone wishes to learn something, they should ask their own husbands at home, for it is shameful for a woman to speak in the assembly. [§]
ei de ti mathein thelousin, en oikoi tous idious andras eperotatosan; aischron gar esti gyneki lalein en ekklesia.
This verse is from 1 Corinthians 14:35 in the New Testament. It deals with order in worship and questions regarding women speaking in church. The verse states that if anyone wants to learn something, they should ask their own husbands at home, because it is shameful for a woman to speak in the assembly. There are no divine names in this verse, so no translation is needed.
[1CO.14.36] Did the word of God originate from among you, or did it come to you alone? [§]
hay af’ humon ho logos tou theou exelthen, hay eis humas monos katēnthesen?
This verse asks if the word of God originated from them, or if it came to them alone. 'theou' is a genitive form indicating 'of God'. 'monos' means 'alone' or 'only'.
[1CO.14.37] If anyone believes himself to be a prophet or spiritual, let him understand that what I write to you is a command of the Lord. [§]
If anyone thinks himself to be a prophet or spiritual, let him recognize the things I write to you that of the Lord is a command.
This verse speaks to discernment. It suggests that if someone believes they have prophetic or spiritual gifts, they should evaluate what is being written to ensure it aligns with the commands of the Lord. The original text uses 'kyrios,' meaning 'Lord' or 'master,' so the translation reflects this direct meaning. The grammatical structure has been adjusted to create natural English phrasing.
[1CO.14.38] But if anyone is ignorant, that person is excused. [§]
ei de tis agnoei, agnoeitai
This verse is from the Greek New Testament. "ei de" means "but if", "tis" means "someone", "agnoei" means "is ignorant", and "agnoeitai" is a passive verb meaning "is excused" or "is forgiven". The verse discusses the state of those who act in ignorance.
[1CO.14.39] Therefore, my brothers, desire prophecy and do not hinder speaking in tongues. [§]
Therefore, brothers of mine, desire the prophesying and do not hinder the speaking in tongues.
This verse encourages believers to actively seek the gift of prophecy and to not suppress or discourage the practice of speaking in tongues. It's a directive to foster spiritual gifts within the community rather than restrict them. The original Greek uses 'adelphoi mou' which directly translates to 'brothers of mine', and the command 'me koluete' directly translates to 'do not hinder'.
[1CO.14.40] Let all things be done with propriety and according to order. [§]
pan-ta deh eu-skhay-mon-oos kai ka-ta tax-in gin-es-tho
This phrase comes from 1 Corinthians 14:40 in the New Testament. It instructs that everything should be done in a seemly and orderly manner. It is a directive regarding worship and communication within the church. 'Panta' means 'all things', 'de' is a connective particle, 'euschmonos' means 'seemly, orderly, proper', 'kai' means 'and', 'kata taxin' means 'according to order', and 'ginestho' is the imperative mood meaning 'let it become, let it be done'.
1CO.15
[1CO.15.1] And I make known to you, brothers, the good news which I proclaimed to you, which you also received, in which you also stand. [§]
Gnoh-ree-zoh deh humeen, a-del-foi, toh eu-ang-gel-ee-on ho eu-ee-ngel-ee-sah-men humeen, ho kai pa-rel-a-beh-teh, en hoo kai hes-teh-kah-teh
This verse is from the New Testament, specifically 1 Corinthians 15:1. It introduces the Gospel, the good news, that was proclaimed to the recipients and that they received and continue to stand firm in. Since the source text is in Greek, we will work from that. The verse speaks of a message, received and upheld. It doesn't directly mention any divine names.
[1CO.15.2] Through whom also you are being saved, by what reason I preached the good news to you, if you hold to it, unless it is by chance that you believed. [§]
dee hoo kai soozesthe, teenee logo euangelisamen humeen ei katechete, ektos ei mee eikee episteusate.
This verse discusses how people are saved and the basis of faith. The speaker is clarifying the message they preached, and emphasizing that faith should not be based on mere chance or empty belief.
[1CO.15.3] For I delivered to you, foremost, what I also received, that the Anointed One died concerning our sins, according to the writings. [§]
I delivered to you, in first place, what also I received, that the Anointed One died concerning the sins of us, according to the writings.
This verse is from 1 Corinthians 15:3. It states that Paul is passing on the core message of the faith which he himself received. The verse emphasizes the death of "the Anointed One" (Christos) as a sacrifice for sins, aligning with scripture. I am translating the names literally: Christos is translated as "the Anointed One", and adhering to a direct translation of each word, even if it results in slightly awkward phrasing in English.
[1CO.15.4] And that he was buried, and that he was raised on the day, the third, according to the writings. [§]
kai hoti etaphe kai hoti egegertai te hemera te trite kata tas graphas
This verse is from the New Testament, specifically 1 Corinthians 15:4. It details core beliefs about Jesus: that he was buried and that he was raised on the third day, as the writings describe. The verse is originally in Koine Greek.
[1CO.15.5] And that Yahveh was seen by Peter, then to the twelve. [§]
kai hoti ophthē Kephas eita tois dodeka
This verse is from the New Testament, specifically 1 Corinthians 15:5. It describes the post-resurrection appearance of Yahveh. "kai" means "and". "hoti" means "that". "ophthē" is the passive voice of "horao" meaning "was seen". "Kephas" is the Aramaic name for Peter. "eita" means "then" or "after that". "tois dodeka" means "to the twelve"
[1CO.15.6] And then Yahveh appeared to over five hundred brothers at once, of whom most remain until now, but some have fallen asleep. [§]
ep-ei-ta ohp-the ep-an-o pen-ta-ko-si-ois a-del-fois ep-ha-pax, ex hon hoi plei-o-nes men-ousin heos ar-ti, ti-nes de ek-oi-meth-e-san
This verse describes a post-resurrection appearance of Yahveh to over five hundred brothers at one time. Most of them are still living, while some have fallen asleep (died). This comes from 1 Corinthians 15:6. The original is in Koine Greek.
[1CO.15.7] Then Yahveh appeared to James, and afterwards to all the apostles. [§]
ep-ei-ta oph-thee ya-ko-bo-o ei-ta tois a-pos-to-lois pas-in
This verse comes from the New Testament. It describes a post-resurrection appearance of Yahveh. The verse states that Yahveh first appeared to Jacob, and then to all the apostles. Note that 'Jacob' here refers to James, the brother of Yahveh.
[1CO.15.8] The last of all things was shown to my heart, as it was to me. [§]
es-kha-ton deh pan-ton hohs-per-ei toh ek-tro-ma-tee ohf-thee kah-moi
This verse is from the Greek New Testament. It references a final revelation. ‘eschaton’ means ‘last’ or ‘final’. ‘de’ is a connecting particle, ‘pantōn’ means ‘of all things’, ‘hōsper’ means ‘as’, ‘tois’ is ‘to the’, ‘ektromati’ refers to the innermost being, the heart. ‘ōphthē’ means ‘was shown’ or ‘appeared’, and ‘kamoī’ means ‘to me’.
[1CO.15.9] For I am the least of the apostles, who is not worthy to be called an apostle, because I persecuted the church of the God. [§]
Ego gar eimi ho elachistos ton apostolon hos ouk eimi ikanos kaleisthai apostolos, hoti edioxa ten ekklesia tou theou.
This verse is from the New Testament, specifically 1 Corinthians 15:9. It is written in Koine Greek. The speaker, the Apostle Paul, is stating that he is the least of the apostles and not worthy to be called an apostle because he previously persecuted the church of God. The key words to translate are 'ho elachistos' (the least), 'ton apostolon' (of the apostles), 'ho theos' (the God), and 'ten ekklesia' (the church).
[1CO.15.10] By the grace of God I am what I am, and His grace toward me was not in vain, but I labored more than they all, not I, but the grace of God which is with me. [§]
khari-tee deh the-oo ei-mee ho ei-mee, kai hee khari-s au-too hee eis me oo ken-ay eg-en-ay-the, al-la per-ee-so-te-ron au-ton pan-ton ekop-ee-a-sa, ouk ego deh al' hee khari-s too the-oo hee soon em-oi.
This verse, from 1 Corinthians 15:10, discusses Paul’s work as an apostle and attributes it to the grace of God. It emphasizes that any accomplishments are due to divine favor and not personal merit. The verse stresses that God’s grace was not wasted on Paul but empowered him to labor more abundantly than others. 'Khari-tee' is grace, 'the-oo' is God, 'ei-mee' is I am, 'khari-s' is grace, 'au-too' is his, 'eis me' is to me, 'ken-ay' is empty, 'eg-en-ay-the' is became, 'al-la' is but, 'per-ee-so-te-ron' is more, 'au-ton' is them, 'pan-ton' is all, 'ekop-ee-a-sa' is I labored, 'ouk ego' is not I, 'soon em-oi' is with me.
[1CO.15.11] Therefore, whether I or they, thus we proclaim, and thus you should believe. [§]
ei-te oun ego ei-te ek-ei-noi, houtos kerussomen kai houtos epist-eusate.
This verse is from the New Testament, specifically 1 Corinthians 1:12. It expresses that whether the speaker or others are delivering the message, the core proclamation remains the same, and that is what should be believed. The verse is discussing the issue of divisions within the church, and Paul asserts that the message of the Messiah is unified regardless of who preaches it. The 'we' and 'they' refer to different factions within the Corinthian church.
[1CO.15.12] But if the Messiah is proclaimed as having risen from the dead, how do some among you say that a rising of the dead does not exist? [§]
Ei de Khristos kerussatai hoti ek nekron egegertai, pos legousin en humin tines hoti anastasis nekron ouk estin?
This verse asks a rhetorical question regarding the resurrection of the Messiah. It poses that if the Messiah is proclaimed as having risen from the dead, how can some among those listening claim that a resurrection of the dead does not exist? The verse is presenting a logical inconsistency in belief.
[1CO.15.13] But if a rising of dead ones does not exist, neither has the Christ been raised. [§]
ei de anastasis nekron ouk estin, oude Christos egegertai
This verse discusses the concept of resurrection. 'Anastasis nekron' refers to a rising of dead ones, or resurrection. 'Christos' is a title. 'Egegertai' means 'has been raised'. The verse argues that if there is no resurrection of the dead, then Christ has not been raised either.
[1CO.15.14] But if Christ was not raised, then our preaching is empty, and your faith is also empty. [§]
ei de Christos ouk egegertai, kenon ara [kai] to kerugma hemon, kene kai he pistis humon
This verse is from the New Testament, specifically 1 Corinthians 15:14. It states that if Christ was not raised, then preaching is futile and faith is also futile. The names within this verse are not names of God, but refer to 'Christ' (anointed one). There are no divine names to translate in this passage, therefore a literal translation is appropriate.
[1CO.15.15] And we are also found to be false witnesses of God, because we have testified against God that He raised the Christ, whom He did not raise, if indeed the dead do not rise. [§]
heuriskometha de kai pseudomartures tou theou, hoti emartureesamen kata tou theou hoti egeiren ton Christon, hon ouk egeiren eiper ara nekroi ouk egairontai.
This verse comes from the New Testament, specifically the book of Revelation. It discusses false witnesses claiming to have testified against God concerning the resurrection of Christ. The verse argues that if the dead do not rise, their testimony is false. The terms 'theos' and 'Christos' are proper names and should be translated directly, while other terms such as 'pseudomartures' are descriptive and can be translated literally to maintain precision. The verse uses a conditional structure – if the dead do not rise, then the testimony is false. The goal is to translate the literal meaning as accurately as possible into proper English.
[1CO.15.16] If indeed the dead are not raised, then Christ was not raised either. [§]
if indeed dead ones not are raised, also Christ not was raised.
This verse is stating a conditional relationship. If the dead are not raised, then Christ was also not raised. The verse utilizes a straightforward grammatical structure. 'Nekroi' refers to 'dead ones', 'egeiro' means 'to raise', and 'Christos' is 'Christ'. The 'ouden' is a negative marker, and 'kai' means 'also'.
[1CO.15.17] But if the Anointed One has not been raised, then your faith is worthless, and you are still in your sins. [§]
ei de Christos ouk egegertai, mataia he pistis humon, eti este en tais hamartiais humon
This verse is from the New Testament, specifically 1 Corinthians 15:17. It states that if Christ was not resurrected, then faith is useless and people remain in their sins. The original text is in Koine Greek. 'Christos' is a title meaning 'anointed one'. 'Pistis' refers to faith or trust. 'Hamartiais' refers to sins or wrongdoings. We will translate the names and titles as directly as possible, avoiding traditional religious terminology.
[1CO.15.18] Therefore, those who have fallen asleep in the Anointed One have perished. [§]
Therefore also those having fallen asleep in the Anointed One perished.
This verse comes from 1 Corinthians 15:18, which is a rhetorical question posed by Paul. The verse is presented here without considering the full context of the surrounding verses. The word "κοιμηθέντες" means "having fallen asleep", a euphemism for death. "ἐν Χριστῷ" means "in the Anointed One". "ἀπώλοντο" means "perished". The verse is presented here as a standalone statement.
[1CO.15.19] If our hope is only for this life in Christ, we are more to be pitied than all people. [§]
If in the life this in Christ hopeful we are only, more pitiable than all people we are.
This verse discusses the hope found in Christ and its impact on one's standing in the world. It suggests that if hope is limited to this life and belief in Christ, then those who hold this hope are, in a sense, the most pitiable of all people. The original Greek uses a conditional clause ('if') followed by a statement about being 'more pitiable' ('eleeinoteroi'). The grammatical structure is quite direct.
[1CO.15.20] Now, however, the Anointed One has risen from among the dead, the firstfruit of those who have fallen asleep. [§]
Now, however, the Anointed One has risen from among the dead, the firstfruit of those who have fallen asleep.
This verse discusses the resurrection of the Anointed One, identifying him as the first to be resurrected from death, representing a new beginning for those who have died. The original text uses the term "Anointed One" which corresponds to the Hebrew "Mashiach" and the Greek "Christos". I've maintained a literal translation of each component, avoiding theological interpretation. "Aparche" means firstfruit, and is rendered directly as such.
[1CO.15.21] For because through a human being came death, and through a human being also comes the resurrection of dead people. [§]
hay-keh-ree gar dee an-thro-pos tha-na-tos, kai dee an-thro-pos a-na-sta-sis nek-ron.
This verse discusses how death came about through a human being, and resurrection from the dead also comes through a human being. The verse utilizes the preposition 'through' (dee) to show the agency by which these events occur. 'Anthropos' means human being. 'Thanatos' means death. 'Anastasis' means resurrection. 'Nekron' means dead people.
[1CO.15.22] Just as in Adam all people die, so also in Christ all people will be made alive. [§]
hosper gar en to Adam pantes apothneskousin, houtos kai en to Christo pantes zoopoiethesontai
This verse compares death coming through Adam to life coming through Christ. "Adam" is a proper name, so it remains unchanged. "Christ" is also a proper name and remains unchanged. The verse uses the future passive voice for 'zoopoiethesontai', which indicates they *will be* made alive.
[1CO.15.23] And each in its own rank: first the Christ, then those of the Christ at his coming. [§]
hekastos de en to idio tagmati: aparche Christos, epeita hoi tou Christou en te parousia autou
This verse comes from 1 Corinthians 15:23, and discusses the order of resurrection. "Hekastos" means each, "de" means also, "en to idio tagmati" means in its own rank or order. "Aparche" means firstfruit, or beginning. "Christos" is the anointed one. "Epeita" means then or afterward. "Hoi tou Christou" means those of the Christ. "En te parousia autou" means in his presence, or at his coming.
[1CO.15.24] And then the end, when he hands over the kingdom to God and Father, when he abolishes every authority and every power and strength. [§]
ei-ta to te-los, ho-tan pa-ra-di-doi ten ba-si-lei-an to the-o kai pa-tri, ho-tan ka-tar-ge-sei pa-san ar-cheen kai pa-san ex-ou-si-an kai du-na-min.
This verse describes a time when the kingdom will be handed over to God and Father, and when every authority and power will be abolished. The terms used for 'God' and 'Father' are fairly straightforward. 'Kingdom' translates directly. 'Authority' and 'power' are standard translations of their Greek equivalents. The phrasing focuses on a final, conclusive action.
[1CO.15.25] For it is necessary for him to reign until he places all enemies under his feet. [§]
day gar autoon basileuein akhri hoo thay pantas toos ekhthrous hupo toos podas autou
This verse speaks of a necessity for someone to reign until all enemies are placed under their feet. The verse utilizes forms of 'to be necessary', 'to reign', 'until', 'to place', and 'under' relating to a subject who has enemies. The 'them' refers to the enemies. The 'his' refers to the one who reigns.
[1CO.15.26] The last enemy, the death, is destroyed. [§]
eschatos echthros katargeitai ho thanatos
This verse is from the New Testament, specifically 1 Corinthians 15:26. It speaks about the final enemy, death, being destroyed. 'Eschatos' means last or final. 'Echthros' is enemy. 'Katargeitai' means is destroyed or made ineffective. 'Ho thanatos' means the death.
[1CO.15.27] For indeed, the Gods subjected all things under His feet. But when He says that all things have been subjected, it is clear that except for the one subjecting all things to Himself, all things are subjected. [§]
panta gar hypetaxen hypo tous podas autou. hotan de eipei hoti panta hypotetaktai, delon hoti ektos tou hypotaxantos autoi ta panta.
This verse discusses the subjugation of all things under someone's feet, and clarifies that this subjugation excludes the one who did the subjugating. 'Panta' means 'all things'. 'Hypetaxen' means 'he subjected'. 'Hypo tous podas' is literally 'under the feet', a metaphor for subjugation. 'Hotan de eipei' means 'when he says'. 'Hypotetaktai' means 'have been subjected'. 'Delon' means 'it is clear'. 'Ektos' means 'except'. 'Hypotaxantos' is the one who subjected.
[1CO.15.28] But when all things are subjected to Him, then even the Son Himself will be subjected to the One who subjected all things to Him, so that God may be all things in everyone. [§]
hotan de hypotagei auto toi panta, tote [kai] autos ho huios hypotagesetai toi hypotaxanti auto toi panta, hina ei ho theos [ta] panta en pasin.
This verse discusses the subordination of all things to the Father, and subsequently, the subordination of the Son to the one who subjected all things to the Son. The final clause states that God will be all in all. The verse concerns the ultimate authority and unity within the divine structure.
[1CO.15.29] Since what do those being baptized do for the dead? If completely dead people are not raised, why even are they baptized for them? [§]
Epei ti poiousin hoi baptizomenoi hyper ton nekron? Ei holos nekroi ouk egairontai, ti kai baptizontai hyper autōn?
This verse asks what purpose there is in being baptized for the dead if the dead do not actually rise. The question assumes a practice of baptism on behalf of those who have died. The verse questions the validity of such a practice if resurrection is not believed. The word 'Epei' means 'since' or 'because'. 'Ti' means 'what'. 'Poiousin' means 'they do'. 'Baptizomenoi' means 'those being baptized'. 'Hyper' means 'on behalf of' or 'for'. 'Ton nekron' means 'the dead'. 'Ei' means 'if'. 'Holos' means 'wholly' or 'completely'. 'Nekroi' means 'dead people'. 'Ouk egairontai' means 'are not raised'. 'Kai' means 'also' or 'even'. 'Autōn' means 'for them'.
[1CO.15.30] What risk do we also face every hour? [§]
What also we risk every hour?
This verse is from the Septuagint (Greek translation of the Hebrew scriptures). It asks a rhetorical question expressing the continuous danger faced by those involved in a particular situation. The verse uses the pronoun "we" to include the speaker and others in a shared perilous situation. The Greek word 'kin duneuomen' is a verb meaning 'we are in danger' or 'we risk'. 'Pasen horan' means 'every hour'.
[1CO.15.31] Each day, I die, by the boasting of you, brothers, which I have in Christ Jesus, my Lord. [§]
kath' hemeran apothnesko, ne ton humeteran kauchesin, [adelphoi], hen echo en Christo Iesou to kurio hemon.
This verse is originally from the New Testament, specifically 1 Corinthians 15:31. It describes Paul’s daily dying, connected to his boasting in Christ. The original text is in Koine Greek. We are tasked with translating the *names* of God literally. In this verse, the name of God is 'kurios' (κυριος), which means 'Lord'. This is a title, and in the original Hebrew it correlates with 'Adonai'.
[1CO.15.32] If according to humankind I fought with wild beasts in Ephesus, what benefit is there to me? If the dead are not raised, let us eat and drink, for tomorrow we will die. [§]
ei kata anthropon etheeriomachsa en Ephesō, ti moi to ophelos? ei nekroi ouk egeirontai, phagōmen kai piōmen, aurion gar apothnēskomen.
This verse comes from 1 Corinthians 15:32. It asks a rhetorical question about the benefit of fighting wild beasts in Ephesus if the dead are not raised. The speaker argues that if there is no resurrection, then enjoying earthly pleasures is all that remains, as death is final. The phrasing 'etheeriomachsa' refers to combat with wild beasts, a likely reference to Paul's own experiences.
[1CO.15.33] Do not be led astray; bad associations ruin good morals. [§]
may plan-ath-the – phthair-oo-sin ath-ee char-est-ah om-il-ee-ah kak-ah-ee
This verse warns against being deceived, stating that bad company corrupts good character. The original text uses words relating to wandering from the truth, and spoiling or ruining. There are no names of God in this verse.
[1CO.15.34] Awaken justly and do not err, for some have lack of knowledge of the Gods, towards shame of you I speak. [§]
eknee-psah-teh dee-kai-ohs kai mee hah-mar-tan-eh-teh, ahg-noh-see-ahn gar theh-oh-oo teen-es eh-hoh-sin pros hen-trop-ehn hoo-meen lah-loh.
This verse uses words that originally come from a language other than English, therefore a literal translation requires attention to the original meaning of the words rather than established theological tradition. "eknee-psah-teh" means to awaken or rouse. "dee-kai-ohs" means justly or with righteousness. "hah-mar-tan-eh-teh" means to err or sin. "ahg-noh-see-ahn" means lack of knowledge. "theh-oh-oo" is the plural form of God, 'the Gods'. "teen-es" means some. "eh-hoh-sin" is they have. "pros hen-trop-ehn" means towards shame. "hoo-meen" means you (plural). "lah-loh" means I speak.
[1CO.15.35] But someone will ask, 'How are the dead made to live again? And with what body do they arrive?' [§]
But someone will say, 'How are the dead raised? And with what body do they come?'
This verse poses a question regarding the resurrection of the dead. It asks both *how* such a thing is possible, and *in what form* the resurrected person will appear. It is a direct questioning of the nature of resurrection.
[1CO.15.36] Foolish one, you who sow, it does not live unless it dies. [§]
aphron, su ho speireis, ou zoopoieitai ean me apothanei
This verse is from the New Testament, specifically John 12:24. It describes a parable about a grain of wheat. "Aphron" is a vocative form, addressing someone as foolish. "Su" means you. "Ho speireis" means the one who sows. "Ou zoopoieitai" means it does not live. "Ean me apothanei" means unless it dies. The verse describes a necessary death for new life.
[1CO.15.37] And what you sow, you do not sow the body that will come into being, but a naked grain, if it happens to be wheat or some of the others. [§]
kai ho speireis, ou to soma to genesomenon speireis alla gumon kokkon ei tuhoi sitou e tis ton loipon.
This verse discusses what is sown into the earth. It is speaking metaphorically about seeds and their potential, but is also speaking in a literal manner about the physical action of planting a seed. The verse uses 'ho' which is a definite article, 'speireis' which means 'you sow', 'ou' meaning 'not', 'to soma' meaning 'the body', 'to genesomenon' meaning 'that is coming into being', 'alla' meaning 'but', 'gumon' meaning 'naked', 'kokkon' meaning 'grain', 'ei tuhoi' meaning 'if it happens', 'sitou' meaning 'of wheat', 'e' meaning 'or', 'tis ton loipon' meaning 'some of the others'.
[1CO.15.38] Now God gives to him a body as He desired, and to each of the seeds, a unique body. [§]
ho de theos didosin auto soma kathos ethelesen, kai hekasto ton spermaton idion soma.
This verse discusses God giving bodies as He wills, and each seed a unique body. 'Theos' is the Greek word for 'God'. 'Didosin' means 'gives'. 'Auto' means 'to him'. 'Soma' means 'body'. 'Kathos' means 'as'. 'Ethelesen' means 'He willed'. 'Hekasto' means 'each'. 'Ton spermaton' means 'of the seeds'. 'Idion' means 'unique' or 'own'.
[1CO.15.39] Not all flesh is the same flesh, but rather some is flesh of humans, and some is flesh of animals, and some is flesh of birds, and some is flesh of fish. [§]
hoo pah-sah sarx hee au-tee sarx al-l’ al-leh men an-thro-po-on, al-leh deh sarx kte-no-on, al-leh deh sarx ptee-no-on, al-leh deh ikh-thoo-on.
This verse discusses different kinds of flesh, stating not all flesh is the same. It specifies flesh of humans, animals, birds, and fish as distinct types. The original text uses 'sarx' repeatedly, meaning 'flesh' or 'body'. The 'alle' components are variations of 'other'.
[1CO.15.40] And there are heavenly bodies, and there are earthly bodies. But the glory of the heavenly bodies is one kind, and the glory of the earthly bodies is a different kind. [§]
kai somata epourania, kai somata epigeia: all' hetera men he ton epouranion doxa, hetera de he ton epigeion.
This verse, from 1 Corinthians 15:40, discusses different kinds of bodies – heavenly and earthly. It asserts there is a difference in glory between them. The words used indicate a distinction in splendor or brightness.
[1CO.15.41] Another glory belongs to the sun, and another glory to the moon, and another glory to the stars. For star differs from star in glory. [§]
allay doksa haylioo, kai allay doksa selaynes, kai allay doksa astaron; astar gar astaros diaferei en doksay.
This verse speaks of varying glory among celestial bodies. "allay" means "another" or "other." "doksa" translates to "glory." "haylioo" is "sun." "selaynes" is "moon." "astaron" is "stars." "gar" means "for." "diaferei" means "differs." "en" means "in". The verse is stating that the sun has one glory, the moon another, and the stars yet another, and that each star differs in glory from other stars.
[1CO.15.42] In this manner also is the resurrection of the dead. It is sown in decay, it is raised in incorruptibility. [§]
Thus also the resurrection of the dead. It is sown in corruption, it rises in incorruption.
This verse discusses the nature of resurrection. It uses parallel structure to illustrate the transformation that occurs. 'Sown in corruption' refers to the body being buried and subject to decay. 'Rises in incorruption' speaks to the resurrected body being free from decay and possessing a new, incorruptible form. This verse originates from 1 Corinthians 15:42.
[1CO.15.43] It is sown in dishonor, it rises in glory. It is sown in weakness, it rises in power. [§]
speiretia en atimia, egereatai en doxe; speiretia en astheneia, egereatai en dunamei
This verse describes a sowing and a rising. The first sowing is done in dishonor and the rising is in glory. The second sowing is done in weakness and the rising is in power. The verse refers to the death and resurrection of Jesus.
[1CO.15.44] A body of the soul is sown, and a body of the spirit is raised. If a body of the soul exists, then a body of the spirit also exists. [§]
sown is a soul-body, raised is a spirit-body. If there is a soul-body, there is also a spirit-body.
This verse speaks of a contrast between a natural body and a spiritual body. The terms 'soul-body' and 'spirit-body' are literal translations aiming to convey the core concept without theological baggage. 'Sown' and 'raised' are chosen to reflect the processes described—planting and resurrection—rather than focusing on a specific theological term like 'corruption' or 'immortality'.
[1CO.15.45] Thus it is also written: The first man, Adam, became a living soul, the last Adam a life-giving spirit. [§]
houtos kai gegraptai: egeneto ho protos anthropos Adam eis psyche zosain, ho eschatos Adam eis pneuma zoopoion.
This verse originates from early Christian writings and concerns the first and last Adam. "Adam" is used as a proper noun, referring to the first man created by God. The verse contrasts the first Adam as being a living soul, and the last Adam as a life-giving spirit. The original text is in Koine Greek. We are translating the names of God, or divine beings, directly and literally as we would in a Bible translation.
[1CO.15.46] But not first the spiritual, but the soulish, afterward the spiritual. [§]
all’ ou prōton to pneumatikon alla to psychikon, epeita to pneumatikon.
This verse is from the original Greek text of 1 Corinthians 15:46. It discusses the order in which soul, body, and spirit develop. 'all’' is a contraction of 'alla' meaning 'but'. 'prōton' means 'first'. 'pneumatikon' refers to the spiritual. 'psychikon' refers to the soulish or natural. 'epeita' means 'afterward'.
[1CO.15.47] The first human is out of earth, earthly; the second human is out of heaven. [§]
ho protos anthropos ek ges khoikos, ho deuteros anthropos ex ouranou
This verse comes from 1 Corinthians 15:47 in the Greek New Testament. It discusses the contrast between the first human, Adam, and the second human, who is understood to be Jesus Christ. "ho protos anthropos" means "the first human". "ek ges" means "out of earth". "khoikos" means "earthly" or "of the earth". "ho deuteros anthropos" means "the second human". "ex ouranou" means "out of heaven".
[1CO.15.48] As is the earthly, so are also the earthly ones, and as is the heavenly, so are also the heavenly ones. [§]
hoy-os ho khoy-ee-kos, toy-oo-toy kai hoy-os ho ep-oo-ran-ee-os, toy-oo-toy kai hoy-os ho ep-oo-ran-ee-os
This verse appears to be a statement of likeness. It suggests that just as something earthly is, so too are other earthly things, and just as something heavenly is, so too are other heavenly things. The words 'earthly' and 'heavenly' are derived from 'choikos' and 'epouranios' respectively. The construction utilizes 'hoios' meaning 'such as' or 'like'. 'Toyoutoi' means 'such' or 'of this kind'.
[1CO.15.49] And as we have borne the image of the earthly one, we will bear also the image of the heavenly one. [§]
kai kathos eforesamen ten eikona tou choikou, foresomen kai ten eikona tou epouraniou
This verse discusses bearing the image. 'Kai' means 'and'. 'Kathos' means 'as'. 'Eforesamen' is the first person plural aorist active indicative of 'phero', meaning 'to bear, carry, or wear'. 'Ten eikona' means 'the image'. 'Tou choikou' means 'of the earthly one'. 'Foresomen' is the first person plural future active indicative of 'phero'. 'Kai' means 'and'. 'Ten eikona' means 'the image'. 'Tou epouraniou' means 'of the heavenly one'.
[1CO.15.50] And this I say, brothers, that flesh and blood cannot inherit the kingdom of God, nor does corruption inherit incorruption. [§]
Too-to deh feh-mee, a-del-foi, ho-tee sarx kai hai-ma ba-si-lei-an the-oo klee-ro-no-mai ooo doo-na-tai oo-deh hee ftho-ra teen a-fthar-see-an klee-ro-no-mei.
This verse states that flesh and blood cannot inherit the kingdom of God, nor does corruption inherit incorruption. The Greek word 'theou' is the genitive of 'theos', meaning 'of God'. The words are quite direct in their meaning. We will translate 'theos' as 'God' and avoid any theological interpretations.
[1CO.15.51] Behold, I tell you a mystery: not all of us will fall asleep, but all of us will be changed. [§]
idoo mee-stair-ee-on hoo-meen lego pan-tes oo koi-mee-thee-so-metha pan-tes de al-la-gee-so-metha
This verse contains words of mystery and transformation. 'idoo' means 'behold'. 'mee-stair-ee-on' means 'mystery'. 'lego' means 'I say'. 'pan-tes' means 'all'. 'koi-mee-thee-so-metha' means 'we will sleep'. 'de' is a connecting particle like 'and' or 'but'. 'al-la-gee-so-metha' means 'we will be changed'.
[1CO.15.52] In an atom of time, in the blink of an eye, in the final trumpet. For a trumpet will sound, and the dead will be raised incorruptible, and we will be changed. [§]
en atomo, en ripi ophthalmou, en tee eschatee salpingi. Salpingei gar kai hoi nekroi egerthēsomai aphthartoi kai hemeis allagēsometha.
This verse describes the speed and finality of the resurrection. 'En atomo' refers to an indivisible unit of time, essentially instantaneously. 'En ripi ophthalmou' means 'in the twinkling of an eye', further emphasizing the speed. 'En tee eschatee salpingi' signifies 'in the last trumpet', a reference to a final signal. The verse states that at the sounding of this last trumpet, the dead will be raised incorruptible, and the living will be changed.
[1CO.15.53] It is necessary that this corruption clothe itself with incorruption, and that this mortality clothe itself with immortality. [§]
Dei gar to phtharton touto endysasthai aphtharsian kai to thneton touto endysasthai athanasian.
This verse comes from 1 Corinthians 15:53. It states a necessity for corruption to clothe itself with incorruption, and for mortality to clothe itself with immortality. 'Dei' indicates necessity. 'Phtharton' is the neuter singular accusative of 'phthartos', meaning corruptible. 'Touto' is neuter singular nominative, meaning 'this'. 'Endysasthai' is the aorist infinitive of 'endyo', meaning to clothe or invest. 'Aphtharsian' is the accusative of 'aphthartos', meaning incorruptible. 'Thneton' is the accusative of 'thnetos', meaning mortal. 'Athanasian' is the accusative of 'athanatos', meaning immortal.
[1CO.15.54] And when this corruptible has put on incorruptibility, and this mortal has put on immortality, then will come to pass the word that is written: death will be overcome by victory. [§]
hotan de to phtharton touto endyseatai aphtharsian kai to thneton touto endyseatai athanasian, tote genesetai ho logos ho gegrammenos: katepothē ho thanatos eis nikos.
This verse describes a moment when what is perishable will put on imperishability, and what is mortal will put on immortality. Then the written word will come to pass: that death will be swallowed up in victory. The original verse is in Koine Greek.
[1CO.15.55] Where is your victory, death? Where is your sting, death? [§]
Where are you, death, your victory? Where are you, death, your sting?
This verse is a rhetorical question found in 1 Corinthians 15:55. It questions the power of death in light of Christ's resurrection. The original text is Greek, but for the purpose of this exercise, we will assume this question is posed to 'the Gods' as a challenge to their power. There are no divine names to translate in this specific verse, so we will address the question directly to 'death' as a force or entity.
[1CO.15.56] But the sting of death is sin, and the power of sin is law. [§]
ho de kentron tou thanatou he hamartia, he de dunamis tes hamartias ho nomos
This verse discusses the source of death and the power that enables sin. "Kentron" refers to a sting or point, representing the cause of pain or death. "Hamartia" signifies missing the mark or error, often translated as sin. "Dunamis" means power or ability. "Nomos" refers to law or rule.
[1CO.15.57] But to God be thanks, who gives to us the victory through our Lord Jesus Christ. [§]
to de theo charis to didonti hemin to nikos dia tou kuriou hemon Iesou Christou
This verse expresses thanks to God for the victory given through our Lord Jesus Christ. 'Theo' is simply 'God'. 'Kuriou' is 'Lord'. 'Christou' is 'Christ'. 'Nikos' is 'victory'.
[1CO.15.58] Therefore, my beloved brothers, become steadfast, immovable, abounding always in the work of Yahveh, knowing that your labor is not in vain in Yahveh. [§]
Hoste, adelphoi mou agapetoi, hedraioi gineshte, ametakinētoi, perisseuontes en tō ergō tou kuriou pantote, eidotes hoti ho kopos humōn ouk estin kenos en kuriō.
This verse is from the New Testament, 1 Corinthians 15:58. It’s an exhortation to steadfastness in faith and work. 'Hoste' means 'therefore' or 'so then'. 'Adelphoi mou agapetoi' translates as 'my beloved brothers'. 'Hedraioi gineshte' means 'become steadfast'. 'Ametakinētoi' means 'immovable' or 'unshaken'. 'Perisseuontes' is 'abounding'. 'En tō ergō tou kuriou' means 'in the work of the Lord'. 'Pantote' means 'always'. 'Eidotes' means 'knowing'. 'Ho kopos humōn' is 'your labor'. 'Ouk estin kenos' means 'is not in vain'. 'En kuriō' means 'in the Lord'. The word 'kurios' is used frequently to refer to Yahveh.
1CO.16
[1CO.16.1] And concerning the contribution for the holy ones, as I ordered the assemblies in Galatia, so also you should do. [§]
Peri de tes logeias tes eis tous hagious hosper dietaxa tais ekklesiais tes Galatias, houtos kai humeis poiesate.
This verse concerns the collection for the holy ones, as I directed the assemblies in Galatia. It instructs others to do the same.
[1CO.16.2] On the first day of the week, let each of you set aside resources, treasuring up whatever you prosper, so that when I arrive, there will not be collections made then. [§]
kata mian sabbatou hekastos humon par heautoi titheto thesaurizon hoti ti ean euodotae, hina me hotan eltho tote logeiai ginontai.
This verse discusses setting aside resources each Sabbath, likely for charitable giving. "Kata mian sabbatou" means 'on the first day of the week,' which is considered Sabbath by some. "Hekastos humon" means 'each of you.' "Par heautoi" means 'by yourselves.' "Tithetō" is a command meaning 'let him put aside.' "Thesaurizōn" means 'treasuring up.' "Hoti ti ean euodotae" means 'whatever he prospers.' "Hina me hotan eltho tote logeiai ginontai" means 'so that when I come, there may not be collections.'
[1CO.16.3] When I arrive, I will send with letters those whom you approve, to deliver your favor to Jerusalem. [§]
hotan de paragenomai, hous ean dokimasethe, di epistolon toutous pempsō apenenkein tēn charin hymōn eis Ierousalēm.
This verse originates from a Greek text, not a Hebrew one. It details a future action: when the speaker arrives, those whom the recipients approve, they will send with letters to carry the favor of the recipients to Jerusalem. The original text uses 'hotan de' which means 'when then,' 'paragenomai' meaning 'I come alongside,' 'hous ean' meaning 'those whom,' 'dokimasethe' meaning 'you test/approve,' 'di epistolon' meaning 'by letters,' 'toutous' meaning 'these,' 'pempsō' meaning 'I will send,' 'apenenkein' meaning 'to carry away/deliver,' 'tēn charin hymōn' meaning 'your favor/grace,' and 'eis Ierousalēm' meaning 'to Jerusalem'.
[1CO.16.4] If indeed it is worthy that they also go with me, they will go with me. [§]
If indeed it is worthy that also with me they may go, with me they will go.
This verse originates from the New Testament, specifically the Gospel of Luke. The original Greek text uses conditional phrasing indicating possibility. The verb 'poreuomai' means 'to go' or 'to travel'. The phrasing 'axios einai' means 'to be worthy'. The 'kai' means 'also' or 'and'. The verse indicates a conditional acceptance of followers based on their worthiness.
[1CO.16.5] I will come to you when I pass through Macedonia, for I am passing through Macedonia. [§]
I will come to you when I pass through Macedonia, for I am passing through Macedonia.
This verse is from the New Testament, specifically 2 Corinthians 7:5 in the original Greek. It describes Paul's travel plans. It uses a fairly straightforward construction detailing his intention to visit them as he journeys through the region of Macedonia.
[1CO.16.6] But perhaps I will remain with you for a time, or even spend the winter, so that you may send me on my way wherever I go. [§]
pros humas de tuchon parameno e kai parachemaso, hina humeis me propempsetai hou ean poreuomai.
This verse is from the letter Paul wrote to Philemon. It expresses his desire to stay with Philemon for a time, and even to winter there, so that Philemon may help him on his journey when he departs. It’s a request for hospitality and assistance. The original language is Koine Greek.
[1CO.16.7] I do not wish to see you at present on a passing visit, for I hope to remain with you for some time if my Lord permits. [§]
oo the-loh gar hoo-mas ar-tee en pa-ro-doe ee-dein, el-pee-zo gar khro-non tee-na e-pee-men-ai pros hoo-mas e-an ho koo-ree-os e-pee-trep-sei.
This verse is from the New Testament, specifically Paul's second letter to the Corinthians. It expresses Paul's desire to visit the Corinthians but acknowledges that his plans are subject to the will of 'the Lord'. The verse utilizes conditional language, indicating uncertainty about the timing of the visit. 'The Lord' refers to Adonai. The verse contains many common Greek particles and conjunctions.
[1CO.16.8] Indeed, I remain in Ephesus until the fiftieth day. [§]
epi-men-o deh en Ef-es-o heos tes pen-te-kos-tes
This verse is from the Greek New Testament. "epi-men-o" means "I remain". "deh" is an intensifier, similar to "indeed" or "certainly". "en" means "in". "Ef-es-o" is the name of the city Ephesus. "heos" means "until". "tes pen-te-kos-tes" refers to the festival of Pentecost, literally meaning "the fiftieth [day]". The verse states a duration of remaining in Ephesus until the date of Pentecost.
[1CO.16.9] For a great and powerful door has opened to me, and there are many adversaries. [§]
thoo-rah gar moi an-eh-o-gen meg-ah-lay kai en-er-gays, kai an-tee-key-men-oy pol-loy
This verse originates from the New Testament, specifically 2 Corinthians 2:12. It describes a significant opportunity or opening that the speaker has, but also acknowledges numerous opponents or adversaries. The words are from the Koine Greek.
[1CO.16.10] If Timothy comes, observe that he may become without fear toward you, for he works for the work of the Lord as also I do. [§]
Ean de elthe Timotheos, blepete, hina aphobos genētai pros humas: to gar ergon kuriou ergazetai hōs ka egō.
This verse is from the New Testament, specifically 1 Corinthians 16:10. It instructs the recipients to welcome Timothy without fear, as he is working for the Lord in the same way the speaker is. Let's translate the individual components literally. "Ean" means "if". "De" is a connective particle, similar to "and" or "but". "Elthe" means "he comes". "Timotheos" is the name Timothy. "Blepete" means "look" or "observe". "Hina" means "that" or "in order that". "Aphobos" means "without fear". "Genētai" means "may become" or "becomes". "Pros humas" means "to you" or "toward you". "To gar ergon" means "for the work". "Kuriou" means "of the Lord". "Ergazetai" means "he works". "Hōs ka egō" means "as also I".
[1CO.16.11] Let no one despise him. And send him forth in peace, that he may come to me; for I await him with the brothers. [§]
mee tis oon avtoon exootheneese. propempsate de avtoon en eireenee, hina elthee pros me: ekdekhomai gar avtoon meta ton adelfoon.
This verse is from the New Testament, specifically Acts 19:22. It concerns a man being sent to Paul. 'mee tis' means 'let no one', 'oon' is a connecting word, 'avtoon' means 'him', 'exootheneese' means 'despise', 'propempsate' means 'send forth', 'de' means 'and', 'en eireenee' means 'in peace', 'hina' means 'that', 'elthee' means 'he may come', 'pros me' means 'to me', 'ekdekhomai' means 'I await', 'gar' means 'for', and 'meta ton adelfoon' means 'with the brothers'.
[1CO.16.12] Now concerning Apollos, the brother, I greatly urged him to come to you with the brothers. And certainly it was not his desire to come now. But he will come when opportunity permits. [§]
Peri de Apollos tou adelphou, polla parekalesa auton, hina elthe pros humas meta ton adelphon. Kai pantos ouk en thelema hina nun elthe. Eleusetai de hotan eukairesai.
This verse discusses Apollos, a brother, and the speaker’s attempts to persuade him to visit the recipients of this message with other brothers. The speaker acknowledges that Apollos currently does not wish to come, but will come when the opportunity arises. The verse appears to be an appeal for patience regarding Apollos' visit.
[1CO.16.13] Be watchful, stand firm in the faith, be courageous, be strengthened. [§]
Gregoreite, stēkete en tē pistei, andrizesthe, krataioustē.
This verse is from the New Testament, specifically 1 Corinthians 16:13. The original language is Koine Greek. 'Gregoreite' is a command, meaning 'be watchful'. 'Stēkete' means 'stand firm'. 'En tē pistei' means 'in the faith'. 'Andrizesthe' means 'act like men' or 'be courageous'. 'Krataioustē' means 'be strengthened'. The verse is a call to vigilance, steadfastness, courage, and strength.
[1CO.16.14] Let all of your things be in love. [§]
pan-ta hoo-mon en a-ga-pay gi-nes-tho
This verse is from the New Testament, specifically Philippians 4:6. 'Panta' means 'all things', 'humon' means 'of you', 'en' means 'in', 'agape' is a form of love - often unconditional or divine love, and 'ginestho' is a verb meaning 'become' or 'be done'. The original Greek uses forms of words that can be interpreted in various ways, but a literal translation aims to convey the direct meaning without theological interpretation.
[1CO.16.15] I urge you, brothers: you know the house of Stephanas, that it is the firstfruit of Achaia and for service to the holy ones they arranged themselves. [§]
Parakalo de humas, adelphoi: oidate ten oikian Stephana, hoti estin aparche tes Achaias kai eis diakonian tois hagiois etaxan heautous.
This verse is from the New Testament, specifically 1 Corinthians 16:15. It's an appeal to the Corinthians to recognize and appreciate the household of Stephanas. The verse highlights their early faith in Achaia and their dedication to serving the holy ones (saints). Since the prompt requests a literal translation of *names* of God, and there are none in this verse, I will translate all names and titles literally to show how that would work, even though it results in a strange sentence.
[1CO.16.16] So that you also may submit to those who are like these, and to everyone who works together and labors. [§]
hina kai humeis hypotassesthe tois toioutois kai panti to sunergounti kai kopionti
This verse comes from a New Testament text, not the Old Testament where the names of God are prominent. It's a directive to submit to certain people. The original verse doesn't contain any names of God, therefore there are no relevant translations to apply based on the given rules. However, to demonstrate the principle, if 'the Gods' were present in the text (as Elohim would be translated) it would be translated as 'the Gods'. Since the verse is about submission to people who work alongside others, the translation must accurately reflect this without introducing divine names.
[1CO.16.17] And I rejoice in the presence of Stephanas and Fortunatus and Achaicus, because they have filled up what was lacking of you. [§]
hairoh de epi tee parousia Stephana kai Phortounatou kai Achaiou, hoti to humeteron husterema houtoi aneplerosan.
This verse comes from the New Testament, specifically 1 Corinthians 16:17. It expresses joy at the arrival of Stephanas, Fortunatus, and Achaicus. The speaker notes that these individuals have supplemented what was lacking from the recipients of the letter. The names are transliterated directly from the original text. The Greek word 'parousia' means presence or arrival, and is kept as 'presence' rather than a more traditional translation.
[1CO.16.18] For they did not give rest to my spirit and to your spirit. Therefore, know those kinds of people. [§]
ane-pau-san gar to emon pneu-ma kai to hu-mon. ep-ee-gino-ske-te oun tous to-iou-tous.
This verse comes from a non-Biblical text - 2 Corinthians 2:13. It discusses causing disturbance to the spirit. 'ane-pau-san' means 'they did not give rest'. 'to emon pneu-ma' means 'my spirit'. 'kai to hu-mon' means 'and your spirit'. 'ep-ee-gino-ske-te' means 'recognize/know thoroughly'. 'oun' is 'therefore'. 'tous to-iou-tous' means 'those kinds of people'.
[1CO.16.19] The assemblies of Asia greet you. Aquila and Priscilla, with the assembly meeting at their house, greet you much in my Lord. [§]
Aspazontai humas hai ekklesiai tes Asias. aspazetai humas en kurio polla Akulas kai Priska sun te kat' oikon autōn ekklesia.
This verse is written in Koine Greek. It reads as a series of greetings from various assemblies of believers. 'Aspazontai' means 'greet' or 'salute'. 'Humas' means 'you' (plural). 'Hai ekklesiai' means 'the assemblies'. 'Tes Asias' means 'of Asia'. 'En kurio' means 'in the Lord'. 'Polla' means 'many'. 'Akulas' and 'Priska' are proper names. 'Sun te kat' oikon autōn ekklesia' refers to the assembly that meets at their house.
[1CO.16.20] All the brothers greet you. Greet one another with a holy kiss. [§]
asperzountai humas hoi adelphoi pantes. Aspasasthe allelous en philēmati hagiō.
This verse is from the New Testament, specifically 1 Thessalonians 5:26. The original text is in Koine Greek. 'Asperzountai' means 'greet' or 'salute'. 'Humas' means 'you' (plural, accusative case). 'Hoi adelphoi pantes' means 'all the brothers'. 'Aspasasthe' is an imperative, meaning 'greet'. 'Allelous' means 'one another'. 'En philēmati hagiō' means 'in a holy kiss'.
[1CO.16.21] Paul sends greetings with his hand. [§]
The greeting with my hand of Paul.
This verse is a greeting written by Paul. "Aspasmos" means greeting or farewell, often involving a kiss. "Cheiri" means hand. "Emēi" means my. "Paulou" is the genitive case of Paul, indicating possession or association. The structure literally translates as 'the greeting with my hand of Paul'.
[1CO.16.22] If anyone does not love the Lord, let him be accursed. Our Lord comes. [§]
ei tis ou philei ton kurion, ehto anathema. marana tha.
This verse is from 1 Corinthians 16:22. It is originally written in Koine Greek. "ei tis" means "if anyone". "ou philei" means "does not love". "ton kurion" means "the Lord". "ehto" is a third person singular imperfect subjunctive of the verb "to be". "anathema" means "accursed". "marana tha" is Aramaic and translates roughly as "our Lord comes". It is often interpreted as an invocation or exclamation.
[1CO.16.23] The grace of my Lord Yahveh be with you. [§]
The grace of the Lord Yahveh with you.
This verse is from the New Testament, specifically Revelation 22:21. "The grace" represents a gift or favor. "The Lord" is a title for Yahveh, which is the proper name of God. "With you" indicates presence or accompaniment.
[1CO.16.24] My love is with all of you in Jesus the anointed one. [§]
ha agape mou meta panton humon en Christos Iesous
This verse is from the New Testament, specifically Philippians 1:8. 'Agape' refers to a specific type of love - unconditional, selfless love. 'Mou' is 'my'. 'Meta' means 'with'. 'Panton' means 'all'. 'Hymon' means 'you' (plural). 'En' means 'in'. 'Christos' is 'the anointed one'. 'Iesous' is the given name, Jesus. This verse expresses affection and partnership with those addressed.