Reed Reads the New Testament in Greek

Hi, I am Reed! I'm a 3rd year Koine student, reading the Greek New Testament 2 to 5 verses at a time with my Reader’s Greek New Testament in one hand and my EGGNT commentary in the other. I'm really just doing this blog as accountability to help me do my reading every morning. For definitions I use BDAG (3rd ed.). Sometimes I reference Mounce, "The Morphology of Biblical Greek", BDF, Metzger, "A Textual Commentary on the Greek New Testament", and any other commentaries I find in my Logos Bible software. I try to give the definitions of words occurring fewer than 20 times in the NT, and a few interesting things I learned about the Greek from each passage. Please click "Ask" if you have any questions about anything! Shout-out to my (very patient) Greek teachers Mike, Red, and Patrick. The books I've translated so far: • Matthew • 1 Peter • Colossians • James • Philippians • Luke • Ephesians • Hebrews • Mark • Romans • 1 John • 2 John • 3 John • 2 Corinthians • John

[reedreadsgreek]

1 Corinthians 12:27–31

27 Ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους. 28 καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν. 29 μὴ πάντες ἀπόστολοι; μὴ πάντες προφῆται; μὴ πάντες διδάσκαλοι; μὴ πάντες δυνάμεις; 30 μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων; μὴ πάντες γλώσσαις λαλοῦσιν; μὴ πάντες διερμηνεύουσιν; 31 ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα. Καὶ ἔτι καθʼ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι. 

My translation: 

27 And you are the body of the Anointed and members, from your part. 28 And those whom indeed God put in the assembly are first emissaries, secondly fore-sayers, third teachers, then powers, then gifts of cures, aids, navigations, kinds of tongues. 29 Not all are emissaries, are they? Not all are fore-sayers, are they? Not all are teachers, are they? Not all are workers of power, are they? 30 Not all have gifts of cures, do they? Not all speak in tongues, do they? Not all interpret, do they? 31 But be zealous for the greater gifts. 

And still a path according to surpassing excess I demonstrate to you.

Notes:

12:27 

δέ is transitional (“Now”, most all translations). 

ὑμεῖς is the emphatic subject of the present ἐστε (from εἰμί) and σῶμα is the first of two predicate nominatives, which is modified by possessive genitive Χριστοῦ. 

μέλη (“members, limbs”) is a second predicate nominative after ἐστε above. The prepositional phrase ἐκ μέρους (lit. “from a part”) is emphasizing the idea of, “parts of a whole”; NASB, NRSV: “individually” (sim. HCSB); NIV: “each one of you” (sim. NET); NIGTC: “each of you, for his or her part”. See 13:9,10,12 where ἐκ μέρους means, “partially”. 

12:28 

The relative pronoun οὓς (“some”) with μὲν is used to denote the first item in a list, although lacking οὓς δέ following. 

The subject of the aorist middle ἔθετο (from τίθημι “placed”, NIV, NET, HSB; “appointed”, NASB, NRSV) is ὁ θεὸς. The verb is modified by the locative prepositional phrase ἐν τῇ ἐκκλησίᾳ. The neuter accusative πρῶτον is used adverbially. ἀποστόλους is the first of eight accusative direct objects. 

The neuter accusative δεύτερον (“second”) is used adverbially with an implied ἔθετο whose direct object is προφήτας. 

The neuter τρίτον is used adverbially with an implied ἔθετο whose direct object is διδασκάλους. 

The adverb ἔπειτα (16x) is, “then”, denoting an item in sequence. Here the structure changes, with the next two items in the list marked by ἔπειτα, and the remaining three with no marker. 

δυνάμεις (lit. “powers”) is here, “miracles” (most translations); NRSV: “deeds of power”. The noun is probably metonymy for, “workers of miracles” (NLT: “those who do miracles”).  

After the second ἔπειτα is χαρίσματα (“gift”; see note on 1:7). The genitive ἰαμάτων (“healings”; see note on v. 9) is objective (“the gift to perform healings”). 

The hapax legomenon ἡ ἀντίλημψις is, “help”, from ἀντιλαμβάνω (3x) “I come to the aid of, help” (BDAG) (cf. ἡ λῆμψις, 1x, “taking/receiving”). The prefix ἀντί- with λῆμψις denotes the idea, “taking [part in a task] corresponding [to the need]”. The plural noun ἀντιλήμψεις (“helps”, NASB, NET; “helping”, NIV, HCSB; “forms of assistance”, NRSV) again likely denotes people imbued by the Spirit with this type of gift. 

The hapax legomenon ἡ κυβέρνησις comes from κυβερνάω (not in NT), “I steer/pilot a ship” and metaphorically, “I guide” (cf. ὁ κυβερνήτης, 2x, “shipmaster, pilot”). Thus the noun here originally meant “navigation”, but modern translations take the metaphor in various ways: “administration” (NASB); “guidance” (NIV); “leadership” (NET; sim. NRSV); “managing” (HCSB); “governing” (ICC); NIGTC: “ability to formulate strategies”. The accusative plural κυβερνήσεις again denotes the people with this gift. 

For γένη γλωσσῶν, see note on verse 10. As with all of the above accusative plural nouns, γένη is the direct object of an implied ἔθετο and denotes people empowered by the Spirit with the gift. 

12:29 

The seven rhetorical questions in verses 29–30 are introduced by μὴ, expecting an answer in the negative (“All are not apostles, are they?”). The verb εἱσιν must be supplied with the substantive πάντες as the subject. The masculine πάντες indicates that human beings (not gifts) are in view; thus for δυνάμεις, a verb must be added to the noun, e.g., NRSV, NIV: “Do all work miracles?”; NET: “... perform ...”

12:30 

The list of rhetorical questions continues; see note on verse 29.  

The substantival πάντες is the subject of the present ἔχουσιν (from ἔχω). χαρίσματα (“gifts”; see note on 1:7), fronted for emphasis, is the direct object, modified by objective genitive ἰαμάτων (“healings”; see note on v. 9). 

Next, the substantival πάντες is the subject of the present λαλοῦσιν (from λαλέω), modified by the instrumental dative γλώσσαις. 

διερμηνεύω (6x, 4 of which in 1 Cor.) is, “I interpret, explain, translate”, an emphatic form of ἑρμηνεύω (3x); see note on ἡ ἑρμηνεία in verse 10. Most all translations: “interpret”. The δια- prefix may denote the idea, “bring the meaning through”. In the final question, the substantival πάντες is the subject of the present διερμηνεύουσιν (“Do all interpret?”, NIV, NET, HCSB). The unexpressed direct object of the verb is no doubt the “kinds of tongues” above. 

12:31 

Most translations render δὲ adversatively (“But”), but NIV transitionally (“Now”). 

ζηλόω (11x, 8 of which by Paul), from ζῆλος (16x) “zeal, jealousy”, can have a positive sense, “strive [for], desire” (BDAG), as here, or negative, “covet, envy”, as in 13:4. The direct object of the present imperative ζηλοῦτε is τὰ χαρίσματα (“gift”; see note on 1:7), which is modified by comparative adjective τὰ μείζονα in the third attributive position. It is possible for ζηλοῦτε to be a present indicative, but the δὲ speaks against this. The present-tense of the verb denotes ongoing activity (ICC: “persistently long for ...”; NIGTC: “Continue to be ...”). Paul’s meaning here is not certain; if the Spirit is the one who allocates gifts, what does it mean to desire greater ones? Is he being facetious? 

The use of καὶ here suggests that verse 31b is more in harmony than contrast with 31a, i.e., “Be seeking the greater gifts, and I will show you a most excellent way [by which you may obtain them]”. 

The next sentence belongs to chapter 13. 

ἡ ὑπερβολή (8x) is “excess, extraordinary quality/character” (BDAG), from ὑπερβάλλω (5x), itself from ὑπέρ + βάλλω, literally “I cast over”; figuratively, “I surpass, excel.” The prepositional phrase καθʼ ὑπερβολὴν (lit. “according to excess”) is attributive with ὁδὸν. The adverb ἔτι could be taken as an intensifier with καθʼ ὑπερβολὴν (“a still more excellent way”, NASB, NRSV; “... most ...”, NIV; “... even better ...”, HCSB), indicating a superlative beyond the previously mentioned ones (so NIGTC, ICC). Alternatively, ἔτι could function concessively (“And yet”, NIV), indicating a move to a topic of greater importance. NET seems to take it as a simple transition (“And now”). ὁδὸν is the direct object of the present δείκνυμι (“I show”) and ὑμῖν the indirect object. Most translations render the present-tense verb as a future. Paul’s use of the present-tense probably is due to the immediacy of the action.

[reedreadsgreek]

1 Corinthians 12:24b–26

ἀλλʼ ὁ θεὸς συνεκέρασεν τὸ σῶμα τῷ ὑστερουμένῳ περισσοτέραν δοὺς τιμήν, 25 ἵνα μὴ ᾖ σχίσμα ἐν τῷ σώματι ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσιν τὰ μέλη. 26 καὶ εἴτε πάσχει ἓν μέλος, συμπάσχει πάντα τὰ μέλη· εἴτε δοξάζεται [ἓν] μέλος, συγχαίρει πάντα τὰ μέλη. 

My translation: 

But God mixed together the body, giving more overflowing honor to what lacks it, 25 in order that no division might be in the body but the parts might have concern in the same way for the sake of one another. 26 And whether one part suffers, all the parts suffer together; or a [single] part is glorified, all the parts rejoice together. 

Notes:

12:24b

ἀλλά is strongly adversative, contrasting the distinctive parts outlined in verses 22–24a with the fact that God has blended them into one body. 

συγκεράννυμι (2x) is, “I mix together”; BDAG: “blend, unite”, from συν + κεράννυμι (3x) “I mix”. ὁ θεὸς is the subject of the aorist συνεκέρασεν (NET: “blended together”; NASB: “composed”; NIV, HCSB: “put together”; NRSV: “arranged”) and τὸ σῶμα is the direct object. NASB & NRSV have here added the correlative “so” to pair with the ἵνα clause in verse 25. 

ὑστερέω (16x) is, “I lack”. The substantival present passive participle τῷ ὑστερουμένῳ (lit. “to the thing lacking”) is the indirect object of the aorist participle δοὺς (from δίδωμι). ICC comments that the passive-voice ‘expresses the member’s sense of inferiority.’ The participle modifies συγκεράννυμι above and may be circumstantial or indicate manner. περισσοτέραν (“greater, more abundant”; see note on v. 23) is attributive with τιμήν (“honor”) which is the direct object of δίδωμι. 

12:25 

ἵνα introduces a compound purpose clause after συγκεράννυμι in verse 24. 

The negated present subjunctive μὴ ᾖ (from εἰμί; subj. after ἵνα) is impersonal, with σχίσμα (“division, split”; see note on 1:10) as its subject (“that [there] be no divisions”). The verb is modified by the locative prepositional phrase ἐν τῷ σώματι.

ἀλλὰ introduces a positive purpose clause after the negative one above. 

The subject of the present subjunctive μεριμνῶσιν (from μεριμνάω “I am concerned [for]”; see note on 7:32; subj. after ἵνα) is τὰ μέλη. Usually a neuter plural noun takes a singular verb, but here the argument demands the parts be considered as many. The articular identical pronoun τὸ αὐτὸ (“the same”; NIV: “equal”; NET: “mutual”) functions as the direct object of the verb which is modified by the prepositional phrase ὑπὲρ ἀλλήλων (lit. “that the members might be concerned for the same [thing] for the sake of one another”); NASB, NRSV: “that the members may have the same care for one another.” 

12:26 

καὶ is adjunctive, or possibly indicates result (“and so”), indicating the outcome of the concern for one another in verse 25. 

BDAG says the εἴτε ... εἴτε construction may be translated “if … (or) if” or “whether … or”. In the protasis of the first conditional clause, The subject of the present πάσχει (from πάσχω “I suffer”) is μέλος, modified by the numeral ἓν. 

συμπάσχω (2x), from συν + πάσχω (see above), is “I suffer [along] with”. In the apodosis of the condition, πάντα is attributive with τὰ μέλη which is the subject of the present συμπάσχει. 

In the protasis of the second condition, The subject of the present passive δοξάζεται (from δοξάζω, here “I honor”) is μέλος. Some manuscripts include the attributive numeral [ἓν]. 

συγχαίρω (7x), from συν + χαίρω, is “I rejoice [along] with”. In the apodosis of the condition, the subject of the present συγχαίρει is πάντα τὰ μέλη.

[reedreadsgreek]

1 Corinthians 12:22–24a

22 ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστιν, 23 καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος τούτοις τιμὴν περισσοτέραν περιτίθεμεν, καὶ τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει, 24 τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει.

My translation: 

22 But by much more the parts of the body seeming to exist more infirm are needed, 23 and the parts of the body which seem to be more dishonored, we put more overflowing honor around these, and the unseemly parts of us have more overflowing seemliness, 24 but the seemly parts of us have no need.

Notes:

12:22 

ἀλλά ‘carries its full adversative force’ (NIGTC): “On the contrary”, most translations. 

It is possible to take πολλῷ μᾶλλον with ἀναγκαῖά below (lit. “more necessary by much”; so ZG), but it is more likely transitional: “even more to the point” (NIGTC). NASB: “it is much truer”. 

The present participle δοκοῦντα (from δοκέω; impers. “seem”) is attributive with τὰ ... μέλη (“the parts that seem”). The genitive τοῦ σώματος is partitive. 

The present infinitive ὑπάρχειν (from ὑπάρχω) is epexegetical after δοκέω above (“seem to be”). ἀσθενέστερα, the comparative form of adjective ἀσθενής “weak”, is predicate after the infinitive, neuter plural to match μέλη. NIGTC is discontent with the possible misunderstanding of the translation “weak” to denote those of lower social status, aptitudes or gifts, and so translates, “less endowed with power”. 

The adjective ἀναγκαῖος (8x) is “necessary”, from ἡ ἀνάγκη “need”; NRSV, NIV: “indispensable”; NET: “essential”. ἀναγκαῖά is predicate after ἐστιν (from ἔστιν) and the subject of the verb is τὰ ... μέλη above. 

12:23

The neuter plural relative pronoun ἃ is its own antecedent; it is modified by the genitive τοῦ σώματος below which indicates that μέλη is in mind (“the parts of the body which”). ἃ is the direct object of the present δοκοῦμεν (from δοκέω; pers. “I think/consider”). The comparative ἀτιμότερα (from ἄτιμος “without honor, dishonored”; see note on 4:10; most translations: “less honorable”; BDAG: “insignificant”) is predicate after the present infinitive εἶναι (from εἰμί); the infinitive is epexegetical after δοκέω. 

περιτίθημι (8x), from περι + τίθημι (lit. “I put around”) is, “I clothe”; NASB: “bestow”; NIV: “treat”. The verb takes a dative of the thing clothed, here the near-demonstrative pronoun τούτοις which is resumptive of ἃ above (“these parts we clothe ...”). NIGTC translates “invest” to cover both senses which Paul may mean, “bestow” as well as “clothe”. 

The adjective περισσότερος (16x), “more abundant, greater”, is the comparative of the adjective περισσός (6x) “abundant, more” (cf. περισσεύω “I abound”). περισσοτέραν is predicate with τιμὴν (“honor”) which is the direct object of περιτίθημι above (“we clothe these parts with greater honor”). 

NIGTC expands καὶ to “and in this way” in order to connect the below explicitly with the above. 

The hapax legomenon ἀσχήμων is, “unpresentable”, from ἀσχημονέω “I behave indecently” (see note on 7:36) (cf. ἡ ἀσχημοσύνη (2x) “shameless deed”), itself from α + τό σχῆμα (2x) “form, outward appearance”. The article τὰ substantizes the adjective ἀσχήμονα; NET: “our unpresentable members”) which, modified by the possessive or partitive genitive ἡμῶν (“our unpresentable [parts]”), is the subject of the present ἔχει (from ἕχω). 

The hapax legomenon ἡ εὐσχημοσύνη is “presentability, propriety”, from εὐσχήμων (“presentable, proper”; see note on v. 24), itself from εὐ “good” + τό σχῆμα (2x) “form, outward appearance”. Note the shared root with ἀσχήμων above, both referring to outward appearance, whether publicly presentable or not. εὐσχημοσύνην, modified by attributive περισσοτέραν (see above), is the direct object of ἕχω above. ἕχω here must be translated creatively so that “our unpresentable parts have greater presentability” (lit.) is understood as something like, “our less respectable members are treated with greater respect” (NRSV). 

12:24a

δὲ is adversative, contrasting the unpresentable parts which are clothed (v. 23) with the presentable parts which need no clothing (below). 

The article τὰ substantizes εὐσχήμονα (“proper, presentable”; see note on 7:35) with μέλη understood. The genitive ἡμῶν is partitive or possessive. τὰ εὐσχήμονα is the subject of the present οὐ ... ἔχει (from ἔχω) while χρείαν “need”. The “need” in question is for cover or modesty, which the unpresentable parts receive (v. 23).

[reedreadsgreek]

1 Corinthians 12:19–21

19 εἰ δὲ ἦν τὰ πάντα ἓν μέλος, ποῦ τὸ σῶμα; 20 νῦν δὲ πολλὰ μὲν μέλη, ἓν δὲ σῶμα. 21 οὐ δύναται δὲ ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί, Χρείαν σου οὐκ ἔχω, ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν, Χρείαν ὑμῶν οὐκ ἔχω·

My translation: 

19  And if all the things were one part, where would be the body? 20 But now, on the one hand, there are many parts, but, on the other hand, there is one body. 21 And the eye is not able to say to the hand, “Need of you I have not,” or again the head to the feet, “Need of you I have not”; 

Notes:

12:19 

Having just asserted in verse 18 God’s prerogative to assign various members to the body, with δὲ Paul returns to another (absurd) hypothetical scenario that stresses God’s logic in how He has made the body of Christ. 

εἰ introduces the protasis of a second-class “contrary to fact” conditional statement, even though ἄν is lacking in the apodosis. 

The article τὰ substantizes πάντα and is anaphoric to τὰ μέλη in verse 18 (“they all”); τὰ πάντα is the subject of the imperfect ἦν (from εἰμί). The numeral ἓν is attributive with μέλος which is the predicate nominative of the verb. 

In the apodosis of a second-class condition, “would” is supplied in English. The locative interrogative ποῦ modifies an implied verb such as ἦν whose subject is τὸ σῶμα (“where would the body be?” most translations; NIGTC: “in what would the body consist?”). 

12:20 

For νῦν δὲ, see note on verse 18. 

The μὲν ... δὲ construction contrasts the multiplicity of parts with the oneness of the body. πολλὰ is attributive with the nominative plural μέλη which is the subject of an implied ἐστιν (“[there are] many members/parts”). 

In the apodosis of the construction, the numeral ἓν is attributive with σῶμα which is the subject of an implied ἐστιν (“but [there is] one body”). 

12:21 

δὲ is copulative (“And”, NASB), following the train of thought in verse 20 (omitted in most translations). 

The subject of the negated present οὐ δύναται (from δύναμαι) is ὁ ὀφθαλμὸς. The 2nd aorist infinitive εἰπεῖν (from λέγω) is complementary. τῇ χειρί is the indirect object of the infinitive. 

What follows is direct discourse by the eye. χρείαν (“need”) is the direct object of the negated present οὐκ ἔχω. The genitive σου is objective (“I have no need of you”). 

ἢ πάλιν (“or again”) introduces a second statement, parallel to the first. 

οὐ δύναται εἰπεῖν is to be supplied from the previous clause. ἡ κεφαλὴ is the subject of the implied verb and τοῖς ποσίν the indirect object. 

For χρείαν ὑμῶν οὐκ ἔχω, see above.

[reedreadsgreek]

1 Corinthians 12:15–18

15 ἐὰν εἴπῃ ὁ πούς, Ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος; 16 καὶ ἐὰν εἴπῃ τὸ οὖς, Ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος; 17 εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις; 18 νυνὶ δὲ ὁ θεὸς ἔθετο τὰ μέλη, ἓν ἕκαστον αὐτῶν ἐν τῷ σώματι καθὼς ἠθέλησεν.  

My translation: 

15 If says the foot, “Because I am no hand, I am not of the body,” not because of this is it not of the body? 16 And if says the ear, “Because I am no eye, I am not of the body,” not because of this is it not of the body? 17 If the whole body were an eye, where would be the hearing? If the whole were hearing, where would be the smelling? 18 But now God put the parts, each one of them, in the body just as He desired. 

Notes:

12:15 

ἐὰν + subjunctive forms the protasis of a third-class conditional statement, here indicating the possibility of happening (outside of the metaphor). The subject of the 2nd aorist subjunctive εἴπῃ (from λεγω) is ὁ πούς. 

What follows is direct speech by the foot. ὅτι introduces a causal clause (“Because ...”) that correlates with the main clause below. οὐκ negates the present εἰμὶ whose predicate nominative is χείρ. The causal clause modifies the main clause below. 

In the main clause, the negated present οὐκ εἰμὶ is modified by the prepositional phrase ἐκ τοῦ σώματος (“I am not of the body”) which is possessive (“I do not belong to the body”, NRSV, NIV, HCSB; NASB, NET: “I am not part of ...”). 

οὐ negates the following prepositional phrase (“Not because of this ...”). The near demonstrative pronoun τοῦτο refers to the declaration of the foot. The preposition παρὰ with τοῦτο is here causal, “because of” (BDAG). ὁ πούς above is the unexpressed subject of the negated present οὐκ ἔστιν (from εἰμί). The double negatives here cancel (“It is not because of this that it is not part of the body” = “It is still part of the body”). The partitive prepositional phrase ἐκ τοῦ σώματος functions as the predicate. 

12:16 

καὶ introduces a second hypothetical complaint, parallel to the first. 

ἐὰν + subjunctive forms the protasis of a third-class conditional statement. The subject of the 2nd aorist subjunctive εἴπῃ (from λεγω) is τὸ οὖς (“the ear”). 

ὅτι is causal (“Because”). οὐκ negates the present εἰμὶ whose predicate nominative is ὀφθαλμός. 

For οὐκ εἰμὶ ἐκ τοῦ σώματος, see note on verse 15. 

For οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος, see note on verse 15. 

12:17 

εἰ introduces the protasis of a second-class “contrary to fact” conditional statement, even though ἄν is lacking in the apodosis. In contrast to the third-class conditions in verses 15–16, where Paul envisions people complaining about their role in the body, the second-class here only hypothetically considers a church completely composed of people with one and the same gift, which never occurs in reality. 

ὅλον is attributive with τὸ σῶμα (“the whole body”) which is the subject of an implied ἦν (“were”). ὀφθαλμός is the predicate nominative. 

In the apodosis of the condition, the locative interrogative ποῦ (“where?”) modifies an implied verb such as ἦν, whose subject is ἡ ἀκοή (“where would be the [sense of] hearing?”). 

εἰ introduces the protasis of another second-class conditional statement. This second condition is even more elliptical than the first. The adjective ὅλον is substantival, standing in for ὅλον τὸ σῶμα, and is the subject of an implied ἦν. ἀκοή (“[sense of] hearing”) is the predicate nominative. 

The hapax legomenon ἡ ὄσφρησις refers to “the sense of smell” (most translationos) or by metonymy, “the nose” (NIGTC). ποῦ modifies an implied verb such as ἦν whose subject is ἡ ὄσφρησις. 

12:18 

νυνὶ δὲ (lit. “But now”) is not temporal but logical and has the sense, “But as it is” (NRSV), “But in fact” (NIV). 

ὁ θεὸς is the subject of the aorist middle ἔθετο (from τίθημι; most translations: “placed”; NRSV: “arranged”) and τὰ μέλη is the direct object. The middle-voice connotes, “for His own purposes” (ZG). 

ἕκαστον is attributive with the substantival numeral ἓν, modified by the partitive αὐτῶν (“each one of them”). The phrase stands in apposition to τὰ μέλη above. 

The locative prepositional phrase ἐν τῷ σώματι modifies τίθημι above. 

ὁ θεὸς is the unexpressed subject of the aorist ἠθέλησεν (from θέλω, which always takes an η augment in the past-tense). The comparative clause καθὼς ἠθέλησεν modifies τίθημι above.

[reedreadsgreek]

1 Corinthians 12:12–14

12 Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ Χριστός· 13 καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν. 14 καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος ἀλλὰ πολλά. 

My translation: 

12 For just as the body is one and has many parts, and all the parts of the body, being many, are one body, thusly also the Anointed; 13 for also in one Breath we all were immersed into one body, whether Youdian whether Hellene whether slave whether free, and all were given a drink of one Breath. 14 For also the body is not one part but many. 

Notes:

12:12 

καθάπερ (“just as”; see note on 10:10) correlates to οὕτως below. τὸ σῶμα is the subject of the present ἐστιν (from εἰμί) and the numeral ἕν is predicate. 

καὶ is adversative (“and yet”, NASB), contrasting πολλὰ with ἕν. 

The plural accusative μέλη (from τό μέλος, “part, member”), modified by attributive πολλὰ, is the direct object of the present ἔχει (from ἔχω). τὸ σῶμα above is the subject of the verb. 

δὲ introduces a second clause within the καθάπερ protasis. 

πάντα is attributive with τὰ μέλη (“parts, members”); the genitive τοῦ σώματος is partitive. πολλὰ is predicate with the present participle ὄντα (from εἰμί); the participle is concessive (“although being many”; NRSV, NET, HCSB: “though many”). The numeral ἕν, fronted for emphasis, is attributive with σῶμα, which is the predicate nominative of the present ἐστιν (from εἰμί). πάντα τὰ μέλη is the subject of ἐστιν. 

οὕτως introduces the apodosis to the comparison begun by καθάπερ above. καὶ is adjunctive (“also”). ὁ Χριστός is elliptical (NASB, HCSB: “so also is Christ”; NRSV, NIV: “so it is with Christ.”); the structure of the comparison indicates that ὁ Χριστός is to be followed by an implied τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει from the protasis. 

12:13 

καὶ γάρ (καὶ is omitted in most translations) could mean “for also” or “for even”. In either case, the following clause strengthens the argument of verse 12. 

The dative numeral ἑνὶ is atributive with πνεύματι and ἓν with σῶμα. Both prepositional phrases ἐν ἑνὶ πνεύματι and εἰς ἓν σῶμα modify the aorist passive ἐβαπτίσθημεν (from βαπτίζω). ἐν could be instrumental (“by”, NASB, NIV, HCSB). ἡμεῖς is the emphatic subject of the verb. πάντες is attributive with ἡμεῖς. 

The εἴτε ... εἴτε ... construction is, “whether ... or ... ” (2x), broken up into two contrasting pairs: εἴτε Ἰουδαῖοι εἴτε Ἕλληνες followed by εἴτε δοῦλοι εἴτε ἐλεύθεροι (“whether Jew or Greek, whether slave or free”). 

καὶ is copulative, connecting ἐποτίσθημεν below with ἐβαπτίσθημεν above. 

The substantival πάντες is the subject of the aorist passive ἐποτίσθημεν (from ποτίζω “I give [a drink]”; see note on 3:2), only here in the passive in the NT. With the passive verb, the accusative ἓν πνεῦμα (“one Spirit”) functions as the content of the drink (“made to drink of ...”, most translations; NIV: “given the one Spirit to drink”). 

12:14 

καὶ is intensive (“indeed”, NRSV; “in fact”, NET). 

τὸ σῶμα is the subject of the present ἔστιν (from εἰμί). The οὐκ ... ἀλλὰ construction provides two contrasting predicate nominatives with ἔστιν: ἓν μέλος (“one part/member”) and πολλά (which is attributive with an implied μέλη).

[reedreadsgreek]

1 Corinthians 12:8–11

8 ᾧ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, 9 ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι, 10 ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ [δὲ] προφητεία, ἄλλῳ [δὲ] διακρίσεις πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνεία γλωσσῶν· 11 πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται. 

My translation: 

8 For, on the one hand, to one through the Breath is given a word of wisdom, but on the other hand to another a word of knowledge according to the same Breath, 9 to a different one faith in the same Breath, and to another gifts of cures in the one Breath, 10 and to another workings of powers, [and] to another prophecy, [and] to another judging breaths rightly, to a different one a kind of tongues, and to another interpretation of tongues; 11 and all these things the one and the same Breath works, apportioning to each one by oneself just as He wills. 

Notes:

12:8 

The μὲν ... δὲ ... δὲ ... contstruction contrasts the nine different gifts in the list. It is likely that this list is intended as a sample, emphasizing not the gift themselves but the Spirit who gives them. 

The relative pronoun ᾧ here means, “To one”; this use of the relative heading a list (anticipating ἄλλῳ below) is an ‘indefinite’ or ‘distributive’ use. ᾧ is the indirect object of the present passive δίδοται (from δίδωμι), whose unexpressed agent is presumably God. The prepositional phrase διὰ τοῦ πνεύματος is instrumental. Of the various prepositions used in this passage, CGT says, ‘διά refers to His instrumentality, κατά to His will, and ἐν to the fact of His inward union with those in whom He works.’ λόγος (“a message”, NIV, NET, HCSB; NRSV, ICC: “the utterance”) is the subject of the verb; the genitive modifier σοφίας may be objective (speaking wisdom) or subjective (wisdom speaks). δίδοται is the only verb in verses 8–10, and is to be supplied in each of the following clauses. 

ἄλλῳ is the indirect object of an implied δίδοται, whose subject is λόγος. The genitive γνώσεως is objective. The implied verb is modified by κατὰ (“according to”, NASB, NRSV, NET); BDAG says that here κατὰ = διὰ (“by means of”, NIV; “by”, HCSB). αὐτὸ is the identical pronoun, attributive with τὸ ... πνεῦμα (“the same Spirit”). NIGTC translates λόγος “articulate utterance” above but “discourse” here. 

12:9 

The switch to ἑτέρῳ from ἄλλῳ is likely for stylistic variation, although some suggest that Paul is here switching to a new “class” of gift (also in v. 10). ἑτέρῳ is the indirect object of an implied δίδοται, whose subject is πίστις (NLT: “great faith”; ICC: “potent ...”). The prepositional phrase ἐν τῷ αὐτῷ πνεύματι is instrumental (“by the same Spirit”). αὐτῷ functions as the identical pronoun. 

τό ἴαμα (3x, all in this chapter) is, “healing”, from ἰάομαι “I heal”. ἰαμάτων is an objective genitive with χαρίσματα (“gifts”; see note on 1:7) which is the subject of an implied δίδοται. The plural noun may denote “various kinds of healing” (NIGTC; ICC: “manifold gifts of healings”). The implied verb is modified by the instrumental prepositional phrase ἐν τῷ ἑνὶ πνεύματι. ἑνὶ is attributive with τῷ ... πνεύματι (“by the one Spirit”). 

12:10 

All datives in this verse are indirect objects of an implied δίδοται (see note on v. 8) and all nominatives are subjects of the implied verb. 

ἐνεργήματα (“activities”; see note on v. 6) is modified by the genitive δυνάμεων (lit. “of powers” or “of miracles”), which is probably attributive (“powerful/miraculous activities”); NET: “performance of miracles” (sim. HCSB); NRSV: “the working of miracles”; NIV: “miraculous powers”. 

ἡ προφητεία (19x), from ὁ προφήτης, is, “prophecy”, “the act of prophecy”; cf. προφητεύω “I prophesy”; BDAG: “prophetic activity”; ICC: “inspired utterance”. Presumably to distinguish from OT prophecy, ICC here translates, “inspired utterance”, and comments, ‘Not necessarily predicting the future, but preaching the word with power.... This gift implies special insight into revealed truths and a great faculty for making them and their consequences known to others.’ προφητεία is the sixth gift in this list. 

διάκρισις (3x) is, “distinguishing, differentiation” (BDAG), from διά + ἡ κρίσις “judgment” (cf. διακρίνω “I judge rightly, I discern” in 11:29, 31). The genitive πνευμάτων διακρίσεις is objective (discerning spirits) or partitive (NIV, HCSB: “distinguishing between spirits”); NASB: “distinguishing of spirits”; NRSV, NET: “discernment ...”; ICC: “discriminating between inspirations”; NIGTC: “discernment of what is ‘of the Spirit’”. The meaning of this gift probably has to do with verse 3, distinguishing between what comes from demonic spirits vs. the Holy Spirit. 

τό γένος (20x), has a wide semantic range, all ranging from its root γεν- (γίνομαι): “race, family, kind, species, birth, descent”. Here the meaning is, “kind”; with the partitive genitive γλωσσῶν: “various kinds of tongues” (NASB, NRSV); “different ...” (NIV, NET); HCSB: “... languages”. γένη γλωσσῶν is the eighth gift in the list. 

ἡ ἑρμηνεία (2x) is, “translation” or “interpretation, exposition” (BDAG), from ἑρμηνεύω (3x) “I translate, interpret”, itself from Ἑρμῆς (Hermes), the god of language (cf. the compounded form διερμηνεύω, 6x, “I explain, interpret, translate”); NIGTC: “intelligible articulation”. The genitive γλωσσῶν is objective. Most translations opt for “interpretation” here, but “translation” is a valid gloss. ἑρμηνεία γλωσσῶν is the ninth and final item in the list. 

12:11

πάντα is attributive with ταῦτα which is the direct object of the present ἐνεργεῖ (from ἐνεργέω “I work, I am at work”; NET: “produces”; NIGTC: “activates”; ICC: “is caused by”) and τὸ ... πνεῦμα is the subject of the verb. Both ἓν and αὐτὸ are attributive with τὸ ... πνεῦμα (“the one and the same Spirit”). 

διαιρέω (2x) is, “I distribute, divide” (BDAG), from ἡ διαίρεσις “distribution, allotment” (cf. v. 4–6); NIGTC: “apportioning”. The present neuter particple διαιροῦν is circumstantial or instrumental with the main verb ἐνεργέω above. The dative ἰδίᾳ (lit. “to oneself”) here indicates activity to ‘a particular individual’ (BDAG); NASB, NRSV, NIGTC: “individually”; ICC: “singly”. ἰδίᾳ is partially redundant with ἑκάστῳ, and thus is omitted by NIV, NET, HCSB. 

καθὼς correlates the above clause with the present βούλεται (from βούλομαι “I want, will, plan, intend”).

[reedreadsgreek]

1 Corinthians 12:4–7

4 Διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα· 5 καὶ διαιρέσεις διακονιῶν εἰσιν, καὶ ὁ αὐτὸς κύριος· 6 καὶ διαιρέσεις ἐνεργημάτων εἰσίν, ὁ δὲ αὐτὸς θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν. 7 ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ πνεύματος πρὸς τὸ συμφέρον.

My translation: 

4 And there are apportionments of gifts, but the same Breath; 5 and apportionments of services, and yet the same lord; 6 and apportionments of workings, but the same God working all in all. 7 And to each one is given the revelation of the Breath toward what bears together. 

Notes:

12:4 

δὲ marks a transition to Paul’s argument proper. 

ἡ διαίρεσις (3x, all in this passage), means “apportionment, division”, from διαιρέω (2x) “I divide, distribute” (cf. v. 11), itself from διά + αἱρέω (3x) “I take” (in the act.); ICC: “distributions”; NIGTC: “apportionings”. BDAG suggests the translation, “There are allotments of spiritual gifts”. The use of διαιρέω in verse 11 lends to this interpretation. Most translations, however, take the focus to be on how the “apportionments” are different from one another, leading to the translation, “There are different spiritual gifts” (NET, HCSB); “... different kinds of ...” (NIV); “varieties of” (NASB, NRSV). Fee, seeing an empahsis on diversity, advocates for the validity of these latter translations, while NIGTC objects that they do ‘not seem to bring out the idea of what is allotted by God’; ICC: ‘the word refers to the gifts being distributed among different individuals rather than to the distinctions between the gifts themselves’. διαιρέσεις is the subject of the present εἰσίν (from εἰμί), translated impersonally (“There are ...”). The genitive χαρισμάτων (“gift”; see note on 1:7) is objective if διαίρεσις is translated “allotments” (the Spirit allots gifts), or partitive if διαίρεσις is translated “different” (differences between gifts). 

δὲ is adversative (“but”); the many gifts are bestowed by one Spirit. 

The identical adjective αὐτὸ is attributive with τὸ ... πνεῦμα (“the same Spirit”). 

12:5 

διαιρέσεις (“allotments”; see note on v. 4), modified by genitive διακονιῶν (“services, ministries”), is the subject of the present εἰσιν (from εἰμί). For the function of the genitive διακονιῶν, see note on verse 4.

Note the use of καὶ as compared to δὲ in verses 4 and 6. ICC marks the lack of antithesis in translation; it may be that there is no surprise to find the many ministries from the one Lord, as He Himself was busy with multiple ministries during his incarnation. Most render καὶ adversatively (“but”) to make all three verses parallel. 

The identical adjective αὐτὸς is attributive with ὁ ... κύριος (“the same Lord”). 

12:6 

τό ἐνέργημα (2x, both in this passage) is “action, activity, performance” (Brill), from ἐνεργέω “I work” (see below); τό ἐνέργημα denotes the capactity for activity, while synonym ἡ ἐνέργεια (8x, all by Paul, “activity, energy, force”, Brill) denotes the activity iteself. διαιρέσεις (“allotments”; see note on v. 4) is the subject of εἰσίν (from εἰμί). For the function of the genitive ἐνεργημάτων, see note on verse 4. 

δὲ is adversative (“but”); the many activities are energized by the one God. 

The identical adjective αὐτὸς is attributive with ὁ ... θεὸς (“the same God”). The articular present participle ὁ ἐνεργῶν (from ἐνεργέω “I work”; NIGTC: “bring about results”) is in the second attributive position with ὁ ... θεὸς (NASB: “who works”; NET: “... produces”; NRSV: “activates”). The substantival τὰ πάντα is the direct object of the participle. Given the context of verse 7, πᾶσιν is most likely masculine: “among all people” (so most translations). 

12:7 

ἡ φανέρωσις (2x), from φανερόω “I reveal, make manifest”, is “manifestation” (most translations); HCSB: “demonstration”. The dative ἑκάστῳ is the indirect object of the present passive δίδοται (from δίδωμι) whose subject is is ἡ φανέρωσις. The genitive τοῦ πνεύματος could be taken as either subjective (what the Spirit manifests) or objective (what manifests the Spirit); if the Spirit is manifesting Himself, then they are one and the same. Either way, BDAG says ‘the expression [ἡ φανέρωσις τοῦ πνεύματος] means the same thing as χάρισμα.’ The preposition πρὸς with the accusative denotes the aim of the manifestation. The articular present neuter participle τὸ συμφέρον (from συμφέρω “it is profitable”; see note on 6:12”) refers to “what is beneficial” (HCSB), i.e., “the common good” (NASB, NRSV, NIV); NET: “for the benefit of all.”

[reedreadsgreek]

1 Corinthians 12:1–3

1 Περὶ δὲ τῶν πνευματικῶν, ἀδελφοί, οὐ θέλω ὑμᾶς ἀγνοεῖν. 2 Οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι. 3 διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει, Ἀνάθεμα Ἰησοῦς, καὶ οὐδεὶς δύναται εἰπεῖν, Κύριος Ἰησοῦς, εἰ μὴ ἐν πνεύματι ἁγίῳ.

My translation: 

And concerning the spiritual things, brothers, I desire not for you to be ignorant. 2 You know that while you were of other nations, to voiceless images you were being led away, as you were being led. 3 Therefore, I make known to you that no one speaking in Breath of God says, “A curse is Yeshua,” and no one is able to say, “the Lord is Yeshua,” if not in Holy Breath. 

Notes:

12:1 

Overall, chapters 12 through 14 would seem to be a response to the Corinthians’ obsession with ‘the status-conferring significance of the more spectacular spiritual gifts, especially tongues’ (NIGTC, quoting Dale Martin).

δὲ is transitional (“Now”, most translations); CGT: “And next”. NIGTC: ‘περὶ δέ signals a new topic’ (cf. 7:1). 

The preposition περὶ is, “about, concerning”. The substantival adjective τῶν πνευματικῶν could be either masculine or neuter. Given its masculine use in 2:15, 3:1, and especially 4:17, it could be that τῶν πνευματικῶν is masculine here (“about spiritual persons”). But it is neuter in 14:1, the closest other use of the word, and most interpreters take it as neuter here (“spiritual things”; cf. 14:1). Given the context with the word χαρισμάτων (“gifts”) in verse 4, most translations render, “spiritual gifts” (NIV: “gifts of the Spirit”); CGT: “Spiritual agencies”; ICC: “... manifestations”. Fee points out that Paul is using the adjective πνευματικός to refer ‘to the activity/presence of the Holy Spirit, which in contemporary English is almost never what the lower case “spiritual” means.’ In this vein, HCSB & NIGTC render, “what comes from the Spirit”. 

ἀδελφοί is vocative and gender-inclusive. NIGTC: “my dear Christian family”. 

For οὐ θέλω ὑμᾶς ἀγνοεῖν, see note on 10:1. The present-tense of the infinitive ‘convey[s] the continuous state’ (NIGTC): “to continue to be ignorant”. 

12:2 

‘The sentence is not grammatical’ (ICC). After the recitative ὅτι are two dependent clauses (ὅτε ἔθνη ἦτε and ὡς ἂν ἤγεσθε) but no main verb. Thus a main verb must be supplied (see below). The main clause is, πρὸς τὰ εἴδωλα τὰ ἄφωνα (ἦτε) ἀπαγόμενοι. 

ὅτι introduces direct discourse after a verb of cognition, the perfect οἴδατε (from οἶδα; perf. form with pres. sense). 

ὅτε is here a ‘marker of a period of time coextensive with another period of time’: “as long as, while” (BDAG); most translations: “when”. The nominative plural ἔθνη is the predicate nominative of the imperfect ἦτε (from εἰμί): “when you were pagans”, most translations. 

The prepositional phrase πρὸς τὰ εἴδωλα (“image, idol”; see note on 8:4), “to/toward idols”, modifies the present participle ἀπαγόμενοι below. 

The adjective ἄφωνος (4x), from α negation + φωνή “voice, sound”, is literally “voiceless”; most translations: “mute”; “dumb” (KJV) reflects an archaic English meaning. τὰ ἄφωνα is in the second attributive position after τὰ εἴδωλα above. 

ὡς here denotes manner: “how”. The indefinite particle ἂν here gives an iterative sense (Zerwick §358) with the imperfect passive ἤγεσθε (from ἄγω), a usage ‘which survives from earlier Greek into the NT period’ (NIGTC). NASB, NET (sim. NIV) render ὡς ἂν together as, “however”. BDAG says that ὡς ἄν means, “as if, as it were, so to speak”, but this doesn’t seem to fit the context. The phrase ὡς ἂν ἤγεσθε, “however you were led”, modifies ἀπαγόμενοι below (NRSV: “enticed”). NRSV, HCSB collapse ἤγεσθε and ἀπαγόμενοι together for greater simplicity in English. The clause ‘emphasizes the idea of senseless, and almost unconscious following’ (ICC). Alternatively, ὡς could be resumptive of ὅτι above; thus, “You know that, when you were pagans— how you were led ...” (Fee). 

ἀπάγω (16x), from ἀπό + ἄγω, is “I lead away/astray”; NIGTC: “carried away”; ICC “led away by force’. It is possible that the sense is, “carried away in ecstatic visions” (NIGTC). All of the indicative verbs above (ἦτε, ἤγεσθε) are contained in dependent clauses. Therefore it is necessary to supply something like another imperfect ἦτε here with which the present passive participle ἀπαγόμενοι can function periphrastically. The unexpressed agent of the passive verb could be, “societal structures and expectations”, or perhaps Satan. 

12:3 

‘What follows turns out to be one of the more difficult moments in the letter’ (Fee). The background may be that the Corinthians, informed by their pagan days, were indulging in “inspired” or “ecstatic” speech, assuming that to do so necessarily meant they were being led by the Spirit. But they were saying very un-Christian things, which is never from the Spirit. The difficulty is, why Paul would invent such a blasphemous saying, “Jesus is accursed”, as an example of the un-Christian utterances, unless it was actually being said at Corinth? And if it was being said, why does Paul not attack it here with his usual vigor? 

διὸ is inferential. 

ὅτι introduces direct discourse after a verb of communication, the present γνωρίζω (“I make known”). ὑμῖν is the indirect object of the verb. 

The substantival οὐδεὶς is the subject of the present λέγει (from λέγω). The present participle λαλῶν (from λαλέω) is temporal or circumstantial with λέγω. The preposition ἐν may be locative of sphere (“in”, in the sense of, “under the influence of”) or instrumental (“by”; so most translations, NIGTC). The phrase ἐν πνεύματι θεοῦ modifies λαλέω. 

τό ἀνάθεμα (6x) comes from ἀνατίθημι (itself from ἀνά + τίθημι) which means “I lay up” and was used in classical Greek literature for votive offerings devoted to a deity (NIGTC); BDAG says, ‘what is “devoted to the divinity” can be either consecrated or accursed’; in the LXX and NT the term always has the latter sense, “devoted to destruction”, i.e., “cursed, accursed”. ἀνάθεμα is the predicate nominative of an implied form of εἰμί such as the imperative ἔστω, or more likely the indicative ἐστιν to parallel the clause below. Ἰησοῦς is the subject of the implied verb. But why would anyone have said “Jesus is cursed” in a Christian gathering? Various plausible but unprovable suggestions (taken from Fee and NIGTC) for understanding this phrase include: 

The phrase represents statements made under threat of persecution, which the speaker later claimed was inspired by the Spirit; 

It was a proto-Gnostic creed that devalued the human Jesus in favor of the heavenly Christ; 

The word “cursed” is not to be taken entirely negatively, but refers to Jesus becoming a curse for us (cf. Gal. 3:13); 

Ἀνάθεμα Ἰησοῦς is simply the “hypothetical opposite” of the Christian confession Κύριος Ἰησοῦς, and is simply used to mean “un-Christian-like speech”; 

The phrase denotes a wish placed upon Jesus, i.e., “May Jesus curse you!” 

The substantival οὐδεὶς is the subject of the present δύναται (from δύναμαι), with which 2nd aorist infinitive εἰπεῖν (from λέγω) is complementary. κύριος is the predicate nominative of an implied verb (see above) and Ἰησοῦς is the subject. Fee suggests that word-order, and the frequent anarthrous use of κύριος in the LXX to refer to Yahweh, indicates that what Paul means here is, “The Lord (God) is Jesus.” 

εἰ μὴ is, “except”. For ἐν with πνεύματι ἁγίῳ, see above.

[reedreadsgreek]

1 Corinthians 11, Reed's Version

Strive to follow my example in this matter, just as I’m following the example of Christ. 

It’s to your credit that you’ve kept me in your thoughts and continue to practice the customs of the Christian faith just as I taught you to. But I need you to understand that as every man is responsible to Christ and Christ is responsible to the Father, so also every wife is responsible to her husband or father. If a man has his head covered as he speaks in front of the church, like pagans do, won’t it dishonor himself and Christ? And if a woman has her head uncovered, as prostitutes do, as she speaks in front of the church, won’t it dishonor herself and her husband or father? If she won’t cover up, she might as well shave her hair or cut it short like a man! But since that would bring dishonor, they should cover their beauty in public. To put it another way, a man shouldn’t cover his head when in front of the church, since he functions as God’s image, reflecting Him; but the wife reflects her husband. It’s like the story goes, Adam was created first and then Eve was formed out of him. So it’s fitting for a woman to cover up in public out of respect for her husband or father. And it’s said that the angels also cover up in God’s presence. Ultimately, women and men and are interdependent. For example, the first woman was formed from the first man, but all men since have been born of women. (And everything comes from God.) Consider this in your own situation: is it appropriate for women to pray in public without a head covering? Think of it in terms of the fact that we prize long hair on women but not on men. Doesn’t this inherently show that it’s right for her head to be covered, since nature itself has provided her with a sort of covering? But if any of you want to argue the point, know that this is the rule that my team and I follow, as does every church that I know of. 

Now in my next instructions I have nothing to commend you for, because your meetings go so badly it would be better if you didn’t meet at all! First of all, there are reports that you have no unity as a church but are divided against one another, and I believe there’s some truth to it. (Of course, some divisions are to be expected, distinguishing between those of you who are genuine and who are not.) What I mean is, when you gather as a group for church, what you’ve been calling “the Lord’s Supper” is not the lord’s at all! The rich help themselves first, and feast while others go hungry! Can’t you satisfy your hunger at home before coming? Or is it that you think so little of God’s church that you flaunt your wealth, humiliating the poor in your congregation? What do I even say to this? Do you expect praise for keeping such a “Supper”? 

The tradition that I taught you came directly from the lord: on the night when the lord Jesus was arrested, he took some bread, gave thanks, and broke pieces for his students. “This bread represents my body, given up for your sake,” he said. “Keep this ritual as a reminder of what I have done.” Then after dinner Jesus took the cup of wine and told them, “This cup represents a new promise from God, made possible by my shed blood. Whenever you keep this ritual, do it as a reminder of what I have done.” So this is no mere meal but a testimony to the lord’s death, until he comes back. 

Accordingly, everyone who takes the lord’s supper carelessly will have to answer for their sin against the body and blood of the lord. So all of you, always examine and correct your motivations first, and then partake. If you eat the lord’s supper without regard for the church— which is the body of Christ— then you’re inviting judgment on yourselves. In fact, this is what’s behind all the illnesses and deaths among you! If we were in the habit of examining our own hearts, we would not have to endure such punishment. However, this punishment is merely Fatherly discipline, a wake-up call designed to keep you from joining the world in its final condemnation. Because of this, dear friends, when you sit down to eat together, make sure everyone is included. Anyone who is too hungry to wait should eat at home before church. Otherwise, you’re sitting down to punishment. I have more to say on this, but it can wait until I get there.

[reedreadsgreek]

1 Corinthians 11:33–34

33 ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε. 34 εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα συνέρχησθε. Τὰ δὲ λοιπὰ ὡς ἂν ἔλθω διατάξομαι. 

My translation: 

33 So then, my brothers, coming together to eat, await one another. 34 If anyone hungers, he must eat at home, in order that you might not come together unto judgment. And as to the remaining things, as I come, I will give orders. 

Notes:

11:33 

The inferential conjunction ὥστε before an independent clause is, “for this reason, therefore, so” (BDAG); NIGTC, ICC: “So then”. 

ἀδελφοί is vocative. μου is a genitive of relationship. 

The present participle συνερχόμενοι (from συνέρχομαι “I come together, gather”) is temporal (“when you gather”) or circumstantial (“in gathering”) with the main verb ἐκδέχεσθε below. The participle is modified the the preposition εἰς denoting purpose. The article τὸ substantizes the 2nd aorist infinitive φαγεῖν (from ἐσθίω) to function as the object of εἰς (“gathering to eat”). The present-tense of the participle is iterative. 

ἐκδέχομαι (6x) is, “expect, wait” (BDAG), from ἐκ + δέχομαι. The major translations do well with, “wait for”, but the verb may have overtones of, “welcome,” “accept,” or “receive” (NIGTC). The reciprocal pronoun ἀλλήλους is the direct object of the present imperative ἐκδέχεσθε. The present-tense of the verb is iterative. 

11:34 

εἴ introduces the protasis of a first-class conditional statement. The accent from the enclitic τις has fallen back onto εἰ. The indefinite pronoun τις is the subject of the present πεινᾷ (from πεινάω “I hunger”). 

In the apodosis of the condition, the locative prepositional phrase ἐν οἴκῳ modifies the 3s present imperative ἐσθιέτω (from ἐσθίω); the unexpressed subject is the same as τις above. 

ἵνα μὴ indicates negative purpose (“lest”). The prepositional phrase εἰς κρίμα denotes consequence with the present subjunctive συνέρχησθε (from συνέρχομαι “I come together, assemble”; subj. after ἵνα). 

The substantival τὰ λοιπὰ (lit. “the remaining things”; NET, HCSB: “other matters”) is an accusative of respect with the future middle διατάξομαι (from διατάσσω “I order”; see note on 7:17; NIGTC: “set in order”; NASB: “arrange”; NRSV, HCSB: “give instructions”). The verb is introduced by a temporal clause, ὡς with the aorist subjunctive ἔλθω (from ἔρχομαι; subj. after ἂν). ‘ἂν points out the uncertainty of the time of this coming’ (CGT); “whenever I come” (HCSB; most other translations: “when I come”).

[reedreadsgreek]

1 Corinthians 11:30–32

30 διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί. 31 εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα· 32 κρινόμενοι δὲ ὑπὸ [τοῦ] κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. 

My translation: 

30 On account of this, among you many are infirm and weak and a sufficient number sleep. 31 But if we were judging yourselves rightly, we would not be being judged. 32 But being judged by the lord we are disciplined, in order that we might not be judged down with the world. 

Notes:

11:30 

διὰ τοῦτο is causal; τοῦτο presumably refers to μὴ διακρίνων τὸ σῶμα (v. 29). 

ἐν ὑμῖν is spatial (“among you”). πολλοὶ is substantival and the subject of an implied ἐισιν; ἀσθενεῖς (“weak, sick”) is the predicate nominative (“Many are sick among you”). 

ἄρρωστος (5x) is “sick, ill” (BDAG), from α negation + the same root as ῥώννυμι (1x) “I strengthen”; literally, “weak, powerless”. ἄρρωστοι is a second predicate after the implied ἐισιν above. 

The subject of present passive κοιμῶνται (from κοιμάω “I sleep”; see note on 7:39) is the substantival ἱκανοί, which here refers to “a considerable number”; NET: “quite a few”; HCSB: “many”; ICC: “not a few”. It is not impossible that the sicknesses and deaths are metaphorical, but most interpreters takes this verse to be literal. 

11:31 

δὲ is adversative (“But”, most translations; omitted in HCSB). 

εἰ introduces a second-class “contrary to fact” (unreal) conditional statement (see note on 2:8), which is marked by ἂν in the apodosis. 

The 3p reflexive pronoun ἑαυτοὺς (standing in for the 1p: “ourselves”) is the direct object of the 1p imperfect διεκρίνομεν (from διακρίνω “I distinguish, judge”; see note on 4:7). The imperfect-tense in a second-class condition indicates present time, so the translation is not “if we had discerned ourselves”, but “if we were in the habit of discerning ourselves” (CGT); ICC: “if we made a practice ...”; NASB: “if we judged ourselves rightly”; NET: “... examined ...”; HCSB: “were properly evaluating”; NIV: “were more discerning”. In parallel with his translation of διακρίνω in verse  29, NIGTC here understands the verb to mean, “recognize what makes us different [as Christians]” 

In the apodosis of the condition, the indefinite particle ἂν is translated, “would”. The negated imperfect passive ἐκρινόμεθα (from κρίνω) indicates present reality: “we would not be judged”; NIV: “we would not come under such judgment”. 

11:32 

δὲ is adversative (“But”, most translations; NIV: “Nevertheless”). 

The present passive participle κρινόμενοι (from κρίνω) is modified by the prepositional phrase ὑπὸ κυρίου indicating agency. 

παιδεύω (13x), from ὁ παῖς (gen. παιδός) “child”, refers to the process of raising up a child, sometimes in the sense of education or, as here, discipline. The present passive παιδευόμεθα is modified by the participle above which is conditional (“If we are being judged, we are being disciplined”), circumstantial (“In being judged ...”), or temporal/causal (“When being judged ...”, so most translations). 

ἵνα with μὴ indicates negative purpose (“lest”).  κατακρίνω, from κατά + κρίνω (lit. “I judge down”) is, “I condemn”. The aorist passive subjunctive κατακριθῶμεν (subj. after ἵνα) is modified by the prepositional phrase σὺν τῷ κόσμῳ (“along with the world”, NASB, NRSV). It is sadly impossible to render in English the wordplay between κρίνω, διακρίνω, and κατακρίνω ‘unless we flatten each into some less nuanced form’ (NIGTC).

[reedreadsgreek]

1 Corinthians 11:27–29

27 Ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου. 28 δοκιμαζέτω δὲ ἄνθρωπος ἑαυτὸν καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω· 29 ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῷ ἐσθίει καὶ πίνει μὴ διακρίνων τὸ σῶμα. 

My translation: 

27 So then, the one who might eat the bread or drink the cup of the lord unworthily, he will be liable of the body and of the blood of the lord. 28 But a man must test himself and thusly he must eat of the bread and he must drink of the cup; 29 for the one eating and drinking eats and drinks judgment on himself, not judging the body rightly. 

Notes:

11:27 

The inferential conjunction ὥστε before an independent clause is, “for this reason, therefore, so” (BDAG); NIGTC: “Consequently”; ICC: “It follows, therefore”. 

The relative pronoun ὃς is the subject of the present subjunctive ἐσθίῃ (from ἐσθίω; subj. after the particle ἂν, which marks indefinite time), whose direct object is τὸν ἄρτον. The disjunctive particle ἢ (“or”) introduces another present subjunctive πίνῃ (from πίνω; subj. after ἂν) whose direct object is τὸ ποτήριον. The possessive genitive τοῦ κυρίου is best taken to modify both direct objects. 

The hapax legomenon ἀναξίως is, “in an unworthy manner, unworthily”, from adjective ἀνάξιος (1x) “unworthy”, itself from αν negation + ἄξιος “worthy”. The adverb modifies both ἐσθίῃ and πίνῃ above. NIGTC: “a way that is not fitting”; ICC: “in a way that dishonours Him”. 

The adjective ἔνοχος (10x) is, “liable [to judgment], guilty of”; BDAG defines, ‘being required to give an account for something’. ἔνοχος is predicate with the future ἔσται (from εἰμί) whose unexpressed subject is the same as ὃς above. The genitive with ἔνοχος can denote a variety of things; 1. the deserved punishment (e.g., ἔνοχος θανάτου, Matt. 26:66); 2. the crime of which one is guilty (e.g., ἔνοχός αἰωνίου ἁμαρτήματος, Mark 3:29); or 3. ‘the person (or thing) against whom the sin has been committed’ (BDAG). NIV opts for the third sense by adding the words, “guilty of sinning against...” (sim. HCSB); CGT: “... despising the Body and Blood of the Lord”; ICC: “held responsible for profaning...”. NIGTC emphasizes that the focus is not on the act of sin but the ‘answerability or being held accountable for the sin against Christ’ (NIGTC): “will be held accountable for ...”. Fee surprisingly takes the second interpretation above: ‘to be “guilty of his body and blood” means to be “liable for his death.”’ But it difficult to imagine that Paul considered guilt for Jesus’s death to be actually applied to those who misused the Lord’s supper. The genitive τοῦ κυρίου is possessive with both τοῦ σώματος and τοῦ αἵματος. 

11:28 

δὲ is adversative (“But”, NASB; omitted in most other translations), contrasting the sin above with the means of avoiding it below. 

The subject of the 3s present imperative δοκιμαζέτω (from δοκιμάζω “I approve by testing”) is ἄνθρωπος and the direct object is the reflexive pronoun ἑαυτὸν. The present-tense of the verb is iterative. NIGTC: “examine his or her own genuineness”; ICC: “scrutinize his own spiritual condition and his motives”. ‘It is assumed that the result of the testing will either directly or indirectly be satisfactory’ (ICC). See the cognate adjective δόκιμοι in verse 19. 

The adverb οὕτως (“in this way”, NET, HCSB; NIGTC: “Only in this way”; NASB: “in so doing”) refers to the testing of oneself prior to partaking of the Lord’s supper. NIV omits the correlative to opt for a simple temporal sense: “Everyone ought to examine themselves before they eat” (sim. NRSV: “... and only then eat”). The prepositional phrase ἐκ τοῦ ἄρτου is partitive with the 3s present imperative ἐσθιέτω (from ἐσθίω). The prepositional phrase ἐκ τοῦ ποτηρίου is partitive with the 3s present imperative πινέτω (from πίνω). The unexpressed subject of the verbs is the same as ἄνθρωπος above. 

11:29 

γὰρ introduces the reason for δοκιμαζέτω (v. 28). 

The article ὁ governs both present participles ἐσθίων (from ἐσθίω) and πίνων (from πίνω) to form one substantive (“the one who eats and drinks”). The substantive is the subject of the presents ἐσθίει (from ἐσθίω) and πίνει (from πίνω). κρίμα (“judgment”) is the direct object of both verbs. Fee: “pass sentence”. ICC says κρίμα means ‘“judgment” or “sentence,” not “condemnation,” still less “damnation.”’ The dative reflexive pronoun ἑαυτῷ (“on himself”) is a dative of disadvantage. After πίνων, some manuscripts insert ἀναξίως to make this statement parallel with the idea in verse 27; the participial clause μὴ διακρίνων below would then function apositionally to ἀναξίως here. 

NIGTC traces the meaning of διακρίνω (see note on 4:7) from its original “I separate/discriminate” to “judge correctly” and finally to “recognize what is different”, which he believes to be the meaning here (so HCSB); NASB: “judge rightly”. The negated present participle μὴ διακρίνων is circumstantial (“without discerning”, NIV, NRSV; sim. NET, HCSB) or conditional (“if he does not discern”) with the main verbs ἐσθίει and πίνει above. τὸ σῶμα is the direct object of the participle. ‘The exact meaning of this verse is uncertain’ (ICC), and depends on the referent of τὸ σῶμα. NIV supplies the words “of Christ”, but this does not relieve the ambiguity. 1. If σῶμα refers to the body as bread, i.e., the parts of the meal, then διακρίνω means “distinguish” and has to do with verse 27, i.e., those who cannot distinguish the Lord’s Supper (and the elements which refer to his body) from an ordinary meal; Fee sees this interpretation as ‘totally foreign to the context’. 2. If σῶμα refers to Christ’s physical body, then διακρίνω means “recognize” and the point is to reflect on the lord’s death as they eat (so NIGTC). Interpretations 1 & 2 require taking σῶμα to mean both body and blood. 3. If to the church, then διακρίνω is taken to mean “discern/evaluate” and it relates to verse 28, i.e., those who are not discerning or evaluating their impact on the whole (so Fee; ICC: “he fails to recognize the sanctity of the Body”). The benefits of interpretation 3 are that it aligns with the meaning of διακρίνω in verse 31, and that it explains why we have just “body” and not “body and blood”.

[reedreadsgreek]

1 Corinthians 11:25–26

25 ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι λέγων, Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι· τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 26 ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε ἄχρι οὗ ἔλθῃ. 

My translation: 

25 Similarly also the cup after the dining, saying, “This cup is the new contract in my blood; Be doing this, as often as you might drink, unto my recollection.” 26 For as often as you might eat this bread and drink this cup, the death of the lord you proclaim until when he comes. 

Notes:

11:25 

The adverb ὡσαύτως (17x) is, “(in) the same (way), similarly, likewise” (BDAG), from ὡς + αὐτός. ὡσαύτως, referring to the action with the bread, modifies an implied ἔλαβεν whose direct object is τὸ ποτήριον (“cup”). Alternatively, ‘Τὸ ποτήριον ... may be an adverbial accusative or an accusative of respect governed by the force of ὡσαύτως’ (ICC).The article denotes the well-known cup of wine at a passover meal. καὶ is adjunctive (“also”). 

δειπνέω (4x) is, “I eat a meal”, from τό δεῖπνον (16x) “dinner, supper”. The article τὸ substantizes the aorist infinitive δειπνῆσαι to function as the object of the temporal preposition μετὰ (“after eating”, “after supper”). The preposition modifies the implied verb above, as does the present participle λέγων (from λέγω) which is attendant circumstance. 

τοῦτο is attributive with τὸ ποτήριον (“the cup”) which is the subject of the present ἐστὶν (from εἰμί). καινὴ (“new”) is attributive with ἡ ... διαθήκη (“covenant”) which is the predicate nominative. In classical Greek διαθήκη meant “testament” or “will”, but it consistently translates בְּרִית berit in the LXX, and in the NT similarly means ‘covenant or agreement between two parties, one of which sometimes is God’ (CGT). The possessive adjective ἐμῷ is attributive with τῷ ... αἵματι. The preposition ἐν may modify διαθήκη (“the new covenant which is in my blood”), but ICC says, ‘The position of ἐστίν is against combining ἐν τῷ ἐμῷ αἵματι with ἡ καινὴ διαθήκη. Rather, “This cup is the new covenant, and it is so in virtue of My Blood.”’ ἐν could be instrumental (HCSB: “established by My blood”). 

The near-demonstrative pronoun τοῦτο, referring to the drinking of the sacramental the cup, is the direct object of the present ποιεῖτε (from ποιέω). The present-tense of the verb is iterative. 

The adverb ὁσάκις (3x) is, “as often as” (BDAG), always followed by ἐὰν, a marker of indefinite time; NIGTC: “as many times as”; NET: “every time”; NIV: “whenever”. ὁσάκις modifies the present subjunctive πίνητε (from πίνω; subj. after ἐὰν), connecting to ποιέω above. For εἰς τὴν ἐμὴν ἀνάμνησιν, see note on verse 24. πίνω again refers to the sacramental cup; the ritual is always to be done as a remembrance. 

11:26 

γὰρ ends the quotation from Jesus and begins Paul’s commentary on it. 

The adverb ὁσάκις (“as often as”; see note on v. 25) with ἐὰν modifies the present subjunctive ἐσθίητε (from ἐσθίω). τὸν ἄρτον, modified by attributive τοῦτον, is the direct object of the verb. καὶ introduces a second verb modified by ὁσάκις. τὸ ποτήριον is the direct object of the present subjunctive πίνητε (from πίνω). 

ὁσάκις above connects to the present καταγγέλλετε (from καταγγέλλω “I proclaim, announce”; see note on 2:1) whose direct object is τὸν θάνατον; τοῦ κυρίου is subjective. The verb is modified by the temporal preposition ἄχρι (“until”) which functions as a conjunction, introducing a subordinate temporal clause. The genitive relative pronoun οὗ here is, “when”, which modifies the aorist subjunctive ἔλθῃ (from ἔρχομαι).

[reedreadsgreek]

1 Corinthians 11:23–24

23 Ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον 24 καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν, Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. 

My translation: 

23 For I received over from the lord, that which also I gave over to you, that the lord Yeshua on the night in which he was being given over he took bread 24 and having given thanks he broke it and said, “This is my body for your sake; be doing this unto my recollection. 

Notes:

11:23

γὰρ introduces the reason why Paul cannot praise the Corinthians’ celebration of the Lord’s Supper. 

ἐγὼ is the emphatic subject of the 2nd aorist παρέλαβον (from παραλαμβάνω “I receive”). The verb is modified by the prepositional phrase ἀπὸ τοῦ κυρίου denoting source; τοῦ κυρίου refers to Jesus and possibly to miraculous communication. ICC, on the other hand, suggests that if the communication were directly from Jesus to Paul, ‘we should probably have had παρά’. The relative pronoun ὃ is its own antecedent (“that which”) and the direct object of παρέλαβον. The clause ὃ παρέλαβον functions as the object of the aorist παρέδωκα (from παραδίδωμι, a ‘kappa-aorist’). ὑμῖν is the indirect object of παραδίδωμι. καὶ is adjunctive (“also”). 

ὅτι introduces the content of what Paul “handed over” to the Corinthians. Ἰησοῦς is in apposition to ὁ κύριος which is the subject of the main verb ἔλαβεν below. The prepositional phrase ἐν τῇ νυκτὶ is temporal with the main verb. The dative relative pronoun ᾗ with the imperfect passive παρεδίδετο (from παραδίδωμι) qualifies τῇ νυκτὶ; Jesus is the unexpressed subject of the verb. The imperfect-tense emphasizes the sequence of events in the betrayal of Jesus (ICC: “the night in which He was being delivered up”). No major translations mark the dual use of the verb παραδίδωμι in this verse. 

ὁ κύριος above is the subject of the 2nd aorist ἔλαβεν (from λαμβάνω) and ἄρτον is the direct object. 

11:24 

καὶ introduces two more main verbs of which ὁ κύριος (v. 23) is the subject. 

The aorist participle εὐχαριστήσας (from εὐχαριστέω “I give thanks”) is temporal-antecedent with the aorist ἔκλασεν (from κλάω “I break”; see note on 10:16): “after giving thanks, he broke ...”. ὁ κύριος (v. 23) is the unexpressed subject of ἔκλασεν and the 2nd aorist εἶπεν (from λέγω). 

The near-demonstrative pronoun τοῦτό is the subject of the present ἐστιν (from εἰμί). μού, moved forward for emphasis, is a possessive genitive with τὸ σῶμα which is the predicate nominative. The article τὸ places the prepositional phrase ὑπὲρ ὑμῶν into the third attributive position with τὸ σῶμα. The mild translation “for you” (most translations) may soften the idea of benefit; better: “in behalf of, for the sake of” (BDAG). 

The near-demonstrative pronoun τοῦτο, presumably referring to the eating of the bread which Jesus was modeling, is the direct object of the present ποιεῖτε (from ποιέω). The present-tense of the verb is iterative (lit. “be doing this”, i.e., “do this regularly”). The preposition εἰς indicates purpose (“with a view to remembering me”). 

ἡ ἀνάμνησις (4x) is, “reminder, remembrance” (BDAG), from ἀναμιμνῄσκω (6x) “I remember”, itself an emphatic form of μιμνῄσκομαι “I remember”. The possessive adjective ἐμὴν is attributive with τὴν ... ἀνάμνησιν which is the object of the preposition εἰς above. GCT: “to serve as a memorial of Me”, or “to preserve My memory.”

[reedreadsgreek]

1 Corinthians 11:20–22

20 Συνερχομένων οὖν ὑμῶν ἐπὶ τὸ αὐτὸ οὐκ ἔστιν κυριακὸν δεῖπνον φαγεῖν· 21 ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ ὃς δὲ μεθύει. 22 μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ.

My translation: 

20 When you come together, therefore, upon the same place, it is not the Lord’s meal you eat; 21 for each one takes ahead his own meal in the eating, and, on the one hand, one hungers, but on the other hand, one is drunk. 22 For it is not that you have no houses unto the eating and drinking, is it? Or do you think down on the assembly of God, and shame down the have-nots? What shall I say to you? Will I praise you? In this I praise not. 

Notes:

11:20 

οὖν is resumptive (BDF §451); Fee: “So then”. 

The present participle συνερχομένων (from συνέρχομαι) with ὑμῶν forms a genitive absolute construction indicating contemporaneous time with the main verb ἔστιν below (“When you come together”). The participle is modified by the locative prepositional phrase ἐπὶ τὸ αὐτὸ, “at the same place”. ICC suggests the possibility, “for the same object”, but for this we would have expected εἰς.  

The adjective κυριακός (2x), from κύριος, is “pertaining to the Lord” or “belonging to the Lord”. Fee thinks “consecrated to/in honor of the Lord” is better. 

τό δεῖπνον (16x) is, “dinner, supper” (BDAG), from δειπνέω (4x) “I eat dinner”. κυριακὸν is attributive with δεῖπνον, which is the direct object of the 2nd aorist infinitive φαγεῖν, which denotes purpose with the negated present οὐκ ἔστιν (from εἰμί): “it is not to eat the Lord’s Supper” (NASB). Given the content of verse 21, it is clear that Paul’s point is not so much that they don’t eat the Lord’s Supper but that what they do eat cannot be rightly called the Lord’s Supper; NIV: “it is not the Lord’s Supper you eat”; NRSV: “it is not really to eat the Lord’s supper” (sim. NET, HCSB). 

11:21 

γὰρ introduces an explanatory statement, indicating why their “Lord’s Supper” is not the Lord’s at all. 

προλαμβάνω (3x), from πρό + λαμβάνω, is, “I take beforehand, anticipate”. ἕκαστος is the subject of the present προλαμβάνει and τὸ ... δεῖπνον (“dinner, supper”; see note on v. 20), modified by attributive ἴδιον (“his own supper”), is the direct object. Fee takes ἕκαστος with ἴδιον to refer to “private suppers.” The exact meaning of the verb is uncertain, and translations vary. προλαμβάνει can mean simply, “proceeds to”, with προ having minimal temporal or spatial strength; NET: “proceeds with his own supper”; BDAG: “each goes on ahead to take one’s own supper” (sim. NRSV). On the other hand, some do take προ as indicating temporal priority, perhaps referring to the rich eating before the poorer workers were able to arrive; NASB: “... takes his own supper first”; HCSB: “eats his own supper ahead of others”. NIGTC suggests προ has an intensive effect: “devours/consumes”. ἐν + articular infinitive is temporal; ἐν τῷ φαγεῖν (from ἐσθίω), literally, “in the eating”, is “when you eat”. 

In the ὃς μὲν ... ὃς δὲ construction, the force of the relative pronoun is here equivalent to an indefinite pronoun (“one goes hungry ...”). NIGTC suggests “actually … even …” to convey the force of μὲν ... δέ. ὃς is the subject of the present πεινᾷ (from πεινάω “I hunger”). NIGTC overviews the stark social strata evident among guests at meals in this time period. 

μεθύω (5x) is, “I am drunk/intoxicated”, more or less equivalent to the causal μεθύσκω (5x) “I cause to be drunk” (cf. ὁ μέθυσος, 2x, “drunk”). The second ὃς is the subject of the present μεθύει. 

11:22 

γὰρ introduces a rhetorical question, giving an (absurd) explanation for why they would fill their stomachs at church. 

μὴ introduces a question expecting a negative answer, “Surely you don’t have ...?”. But since the main verb to follow is negated (lit. “Surely you don’t not have ...?”), most translations remove a negation and phrase it as a question expecting a positive answer (“Don’t you have ...?”). 

οἰκίας is the direct object of the negated present οὐκ ἔχετε (from ἔχω). εἰς τὸ + infinitive (here the present infinitives ἐσθίειν from ἐσθίω and πίνειν from πίνω) expresses purpose. 

ἢ (“or”) introduces the only other possibility; if they have their own homes (and they certainly do), it must be that they despise God’s church. 

καταφρονέω (9x), from κατά + φρονέω “I think”, is literally, “I think down”, i.e., “look down on, despise, scorn, treat with contempt” (BDAG). τῆς ἐκκλησίας, modified by possessive or descriptive genitive τοῦ θεοῦ, is the genitive direct object of the present καταφρονεῖτε. 

The direct object of the present καταισχύνετε (from καταισχύνω, “I put to shame”; see note on 1:27; NIGTC says ‘the intensive preposition [κατα-] justifies humiliate’) is the substantival negated participle τοὺς μὴ ἔχοντας (from ἔχω), literally, “those not having”, i.e., “those who have nothing” (most translations) or more colloquially, “the have-nots”. 

The interrogative pronoun τί is the direct object of the deliberative 2nd aorist subjunctive εἴπω (from λέγω): “What shall I say?” ὑμῖν is the indirect object of the verb. 

The direct object of the future ἐπαινέσω (from ἐπαινέω “I praise”; see note on v. 2) is ὑμᾶς. The translation ‘congratulate adds force to Paul’s irony’ (NIGTC). 

The locative (figurative) prepositional phrase ἐν τούτῳ modifies the negated present οὐκ ἐπαινῶ (from ἐπαινέω “I praise”; see note on v. 2).

[reedreadsgreek]

1 Corinthians 11:17–19

17 Τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ ὅτι οὐκ εἰς τὸ κρεῖσσον ἀλλʼ εἰς τὸ ἧσσον συνέρχεσθε. 18 πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν καὶ μέρος τι πιστεύω. 19 δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι, ἵνα [καὶ] οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. 

My translation: 

17 And, charging you this, I praise not, for you come together not unto the better but unto the worse. 18 For indeed, first, when you come together in assembly I hear of divisions to exist among you and in some part I believe it. 19 For, it is necessary for there to be factions among you, that [also] those approved by testing may become apparent among you. 

Notes:

11:17 

δὲ (depending on your interpretation of τοῦτο below) is probably transitional (“Now”, NRSV, NET, HCSB). 

The near-demonstrative pronoun τοῦτο is the direct object of the present participle παραγγέλλων (from παραγγέλλω “I order, command, give instructions”). The pronoun is most likely cataphoric to the following discussion; NRSV, NET, HCSB: “the following instruction”; sim. NIV. Alternatively, ICC takes it as anaphoric: “this charge about the veiling of women”; NIGTC hedges bets with, “in giving these directives”. The participle is circumstantial (“in commanding this”) with the negated present οὐκ ἐπαινῶ (from ἐπαινέω “I praise”; see note on v. 2). A direct object (“you”) is to be supplied to the main verb. Some manuscripts instead read παραγγέλλω ουκ επαινῶν (“I command this, not praising”), which may well be original as the more awkward reading (Fee), but with no significant difference in meaning. Still other manuscripts read two participles or two indicatives, but these readings are clearly secondary. 

ὅτι is causal (“because”, NASB, NRSV, NET; “since”, HCSB). 

The οὐκ ... ἀλλαʼ construction contrasts two prepositional phrases which modify the main verb, the present συνέρχεσθε (from συνέρχομαι “I come together, gather”). 

The adjective ἥσσων (2x) is, “lesser, inferior, weaker” (BDAG), functioning as the comparative form of κακός, from ἑσσόομαι (1x) “I am inferior, worse off” (comp. Attic τό ἥττημα “defeat/loss” in 6:7). The articular adjective τὸ ἧσσον is substantival (“the worse”). The prepositional phrases εἰς τὸ κρεῖσσον (“for the better”; see note on 7:38) and εἰς τὸ ἧσσον denote result with the main verb συνέρχομαι above: “you come together not for the better but for the worse” (NASB, NET, HCSB); NIV: “your meetings do more harm than good”. 

11:18 

The causal γὰρ introduces the reason for the lack of praise. 

The neuter adjective πρῶτον functions adverbially (NASB, NIV, NET: “in the first place”; NRSV, HCSB: “to begin with”). Since there is no corresponding δεύτερον, and since μὲν has no corresponding δέ, πρῶτον μὲν ‘ends up being a rhetorical device rather than a numerical sequential word’ (Fee). 

The present participle συνερχομένων (from συνέρχομαι “I come together, gather”) with ὑμῶν forms a genitive-absolute construction which is temporal (“When you come together”) with the main verb ἀκούω The present-tense of the verb suggests multiple reports making it to Paul’s ears. Most commentators take the prepositional phrase ἐν ἐκκλησίᾳ not as locative (“in church”) but to indicate manner: “as a church” (most translations). σχίσματα (“division, split”; see note on 1:10) is the accusative subject of the present infinitive ὑπάρχειν (from ὑπάρχω) which expresses discourse after the verb of perception ἀκούω (lit. “I hear divisions to exist”). To mark the use of ὑπάρχειν rather than εἶναι, ICC translates, “dissensions among you prevail”. The prepositional phrase ἐν ὑμῖν is locative (“among you”) with ὑπάρχω. To smooth the reading in English, NIV & HCSB move the genitive absolute to modify not ἀκούω but ὑπάρχω, which is likely the intended since. 

μέρος (a neuter noun with -ος ending) is an accusative of extent (ICC). τι denotes ‘an indefinite quantity’ (BDAG). μέρος τι πιστεύω permits a number of possible translations, but it is best to take it with most translations as, “I believe it in part” (NASB, NET, HCSB) or, “... to some extent” (NRSV, NIV). 

11:19 

γὰρ καὶ (“for indeed”) ‘is rare in Paul’ and serves to introduce an additional reason for believing what Paul has heard (Fee). This leads to a somewhat surprising affirmation by Paul that divisions are, in fact, necessary. NIGTC deals with this surprise by seeing the verse as a quotation from the Corinthian point of view, but none of Paul’s customary markers for such quotations are present here. 

The subject of the impersonal δεῖ is the present infinitive εἶναι (from εἰμί). The locative prepositional phrase ἐν ὑμῖν (“among you”) modifies εἰμί. 

ἡ αἵρεσις (9x) comes from αἱρέω “I take, select, choose”, thus, something set apart. The term later came to denote heretical sects (cf. English heresy) but at this time could denote something neutral, “party, school”, or negative, “faction, sect”. Its meaning here is colored by σχίσμα (v. 18), and thus NASB, NRSV, HCSB go with, “factions”; NET: “divisions”. NIV may be too mild with, “differences”. ‘Neither σχίσματα nor αἱρέσεις are separations from the Church, but dissensions within it’ (ICC). αἱρέσεις is the accusative subject of the infinitive εἶναι above. NIGTC places quotation marks around this phrase, “dissensions are unavoidable,” to denote it as a Corinthian comment. 

ἵνα + subjunctive denote purpose with δεῖ above. 

The adjective δόκιμος (7x) is, “approved” (most translations), from δοκιμάζω “I approve by testing”; NRSV: “genuine”. οἱ δόκιμοι is substantial and the subject of the 2nd aorist infinitive γένωνται. The adjective φανεροὶ (“clear, evident”; see note on 3:13) is predicate. The verb is modified by the locative prepositional phrase ἐν ὑμῖν (“among you”).