1
Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον,
For I do not want you to be ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea,
Ground / illustrationγάρThe γάρ links back to 9:24–27: lest the Corinthians presume on their standing, Paul grounds his warning in Israel's history. The disclosure formula 'I do not want you to be ignorant' (a Pauline signal of weighty teaching) and the fivefold 'all' set up the shock of v.5.
Οὐnotnegative particle (with θέλω)
θέλωI wantPres Act Indic 1 Sg · θέλωmain verb→ stative presentθέλω: 'will, wish, want'; 'I do not want you to be ignorant' is a recurring Pauline disclosure formula flagging important instruction.
γὰρforexplanatory conjunction
ὑμᾶςyouAccusativeaccusative subject of ἀγνοεῖν
ἀγνοεῖνto be ignorantPres Act Inf · ἀγνοέωcomplementary infinitive (object of θέλω)→ stative presentἀγνοέω: 'not know, be ignorant' (alpha-privative + γινώσκω); the litotes 'I do not want you ignorant' = 'I want you to know well.'
ἀδελφοίbrothersVocativevocative of direct addressἀδελφός: 'brother'; the affectionate address softens the stern warning that follows, marking the readers as family.
ὅτιthatconjunction (content of ἀγνοεῖν)
οἱtheNominativearticle
πατέρεςfathersNominativesubjectπατήρ: 'father'; 'our fathers' claims the wilderness generation as the spiritual ancestry of the (largely Gentile) Corinthian church.
ἡμῶνourGenitivegenitive of relationship
πάντεςallNominativeadjective in apposition to subject (emphatic)πᾶς: 'all'; the first of five hammering 'alls' (vv.1–4) — universal privilege that makes the universal ruin of v.5 the more startling.
ὑπὸunderpreposition + accusative (position)
τὴνtheAccusativearticle
νεφέληνcloudAccusativeobject of ὑπόνεφέλη: 'cloud'; the pillar of cloud of the exodus (Exod 13:21), the visible presence and guidance of God leading Israel.
ἦσανthey wereImpf Act Indic 3 Pl · εἰμίmain verb (first ὅτι clause)→ descriptive imperfect
καὶandcoordinating conjunction
πάντεςallNominativesubject (substantival adj.)
διὰthroughpreposition + genitive (path/place)
τῆςtheGenitivearticle
θαλάσσηςseaGenitiveobject of διά (path)θάλασσα: 'sea'; the Red Sea (Exod 14), through which Israel passed on dry ground — the deliverance Paul reads as a 'baptism.'
διῆλθονthey passed throughAor Act Indic 3 Pl · διέρχομαιmain verb (second clause)→ constative aoristδιέρχομαι: 'go through, pass through' (διά + ἔρχομαι); the completed crossing of the sea.
2
καὶ πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσθησαν ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ,
and all were baptized into Moses in the cloud and in the sea,
Continuation (privilege)καὶThe third 'all.' Paul reads the cloud-and-sea event as a baptism 'into Moses' — a typological parallel to Christian baptism 'into Christ' (Rom 6:3). The point: the fathers had their own initiatory sacrament, yet it did not save the disobedient.
καὶandcoordinating conjunction
πάντεςallNominativesubject (substantival adj.)
εἰςintopreposition + accusative (incorporation)
τὸνtheAccusativearticle
ΜωϋσῆνMosesAccusativeobject of εἰς (the one 'into' whom)Μωϋσῆς: Moses; 'baptized into Moses' parallels 'baptized into Christ' — incorporation under a covenant mediator and leader.
ἐβαπτίσθησανthey were baptizedAor Pass Indic 3 Pl · βαπτίζωmain verb→ constative aoristβαπτίζω: 'dip, immerse, baptize'; the passive (perhaps with middle sense) reads the exodus crossing as a corporate sacramental initiation. Some witnesses read the middle ἐβαπτίσαντο.
ἐνinpreposition + dative (means/sphere)
τῇtheDativearticle
νεφέλῃcloudDativedat. of means/sphere (element of baptism)νεφέλη: 'cloud'; the cloud and sea together form the 'water' of this typological baptism.
καὶandcoordinating conjunction
ἐνinpreposition + dative (means/sphere)
τῇtheDativearticle
θαλάσσῃseaDativedat. of means/sphereθάλασσα: 'sea'; the second element of the figural baptism.
3
καὶ πάντες τὸ αὐτὸ πνευματικὸν βρῶμα ἔφαγον,
and all ate the same spiritual food,
Continuation (privilege)καὶThe fourth 'all,' moving from baptism-type to eucharist-type. The manna (Exod 16) is 'spiritual food' — divinely given and pointing beyond itself — the counterpart to the bread of the Lord's Supper (v.16).
καὶandcoordinating conjunction
πάντεςallNominativesubject (substantival adj.)
τὸtheAccusativearticle
αὐτὸsameAccusativeattributive (identifying adj.)αὐτός: here 'the same'; stresses that the whole community shared one identical, God-given nourishment.
πνευματικὸνspiritualAccusativeattributive adjectiveπνευματικός: 'spiritual'; not 'immaterial' but 'Spirit-given / Spirit-bearing' — supernatural in origin and significance.
βρῶμαfoodAccusativedirect objectβρῶμα: 'food, that which is eaten'; here the manna of the wilderness.
ἔφαγονthey ateAor Act Indic 3 Pl · ἐσθίωmain verb→ constative aoristἐσθίω (aor. ἔφαγον): 'eat'; the suppletive aorist of the verb of eating.
4
καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα· ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ πέτρα δὲ ἦν ὁ Χριστός.
and all drank the same spiritual drink; for they were drinking from the spiritual rock that followed them, and the rock was Christ.
Continuation + christological glossκαὶThe fifth 'all.' The explanatory γάρ identifies the source: the water-giving rock (Exod 17; Num 20). Drawing on a Jewish tradition of a rock accompanying Israel, Paul makes the stunning identification — 'the rock was Christ' — so that the fathers' privileges were already, typologically, communion with Christ himself.
καὶandcoordinating conjunction
πάντεςallNominativesubject (substantival adj.)
τὸtheAccusativearticle
αὐτὸsameAccusativeattributive (identifying adj.)
πνευματικὸνspiritualAccusativeattributive adjectiveπνευματικός: 'spiritual, Spirit-given'; as with the food, the drink is supernatural in source and meaning.
ἔπιονthey drankAor Act Indic 3 Pl · πίνωmain verb→ constative aoristπίνω: 'drink'; paired with ἔφαγον (v.3) to complete the food-and-drink (eucharistic) type.
πόμαdrinkAccusativedirect objectπόμα: 'drink, that which is drunk'; the water from the rock.
ἔπινονthey were drinkingImpf Act Indic 3 Pl · πίνωmain verb (γάρ clause)→ customary/iterative imperfectπίνω: the imperfect now marks the repeated, ongoing drinking throughout the wilderness journey — hence the 'following' rock.
γὰρforexplanatory conjunction
ἐκfrompreposition + genitive (source)
πνευματικῆςspiritualGenitiveattributive adjectiveπνευματικός: here of the rock — 'Spirit-bearing,' supernatural; the qualifier prepares the identification with Christ.
ἀκολουθούσηςfollowingPres Act Ptc · Gen Sg Fem · ἀκολουθέωattributive participle (modifying πέτρας)→ present (ongoing/concurrent)ἀκολουθέω: 'follow, accompany'; alludes to the rabbinic tradition of a water-rock traveling with Israel — Paul's point being Christ's abiding presence.
πέτραςrockGenitiveobject of ἐκ (source of the drink)πέτρα: 'rock, bedrock' (a mass of living rock, vs. πέτρος a stone); the rock struck for water (Exod 17:6; Num 20:11).
ἡtheNominativearticle
πέτραrockNominativesubject (of equative clause)πέτρα: the rock again, now subject of the climactic identification.
δὲand/nowconnective particle (explanatory)
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (equative)→ stative imperfect
ὁtheNominativearticle (with predicate)
ΧριστόςChristNominativepredicate nominativeΧριστός: the Messiah; the articular predicate identifies the rock with the pre-existent Christ — typology shading into participation.
5
ἀλλ' οὐκ ἐν τοῖς πλείοσιν αὐτῶν ηὐδόκησεν ὁ θεός, κατεστρώθησαν γὰρ ἐν τῇ ἐρήμῳ.
Nevertheless, with most of them God was not pleased, for they were strewn down in the wilderness.
Adversative turn (the point)ἀλλάThe strong ἀλλά pivots from privilege to disaster — the hinge of the whole section. Despite shared sacrament, 'God was not pleased with most of them'; the litotes is grim understatement, explained (γάρ) by their corpses 'strewn' across the desert (Num 14). The lesson lands directly on the over-confident Corinthians.
ἀλλ'but/neverthelessadversative conjunctionἀλλά: strong 'but'; marks the sharp reversal from privilege (vv.1–4) to judgment.
οὐκnotnegative particle (with ηὐδόκησεν)
ἐνwithpreposition + dative (object of pleasure)
τοῖςtheDativearticle
πλείοσινmost/the greater partDativeobject of ἐν (substantival comparative)πλείων: 'more, the greater number' (comp. of πολύς); a stark litotes — in fact only Caleb and Joshua of that generation entered the land.
αὐτῶνof themGenitivepartitive genitive
ηὐδόκησενwas pleasedAor Act Indic 3 Sg · εὐδοκέωmain verb→ constative aoristεὐδοκέω: 'be well pleased, take delight' (εὖ + δοκέω); the negated verb of divine approval — the same word used of the Father's delight in the Son.
ὁtheNominativearticle
θεόςGodNominativesubject
κατεστρώθησανthey were strewn downAor Pass Indic 3 Pl · καταστρώννυμιmain verb (γάρ clause)→ constative aorist (divine passive)καταστρώννυμι: 'strew down, lay low, scatter as corpses' (κατά + στρώννυμι, 'spread'); a vivid LXX echo (Num 14:16) — bodies spread across the desert floor.
γὰρforexplanatory conjunction
ἐνinpreposition + dative (place)
τῇtheDativearticle
ἐρήμῳwildernessDativedat. of placeἔρημος: 'desert, wilderness'; the place of wandering and of the fatal judgment on the unbelieving generation.
6
Ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, εἰς τὸ μὴ εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν, καθὼς κἀκεῖνοι ἐπεθύμησαν.
Now these things became types of us, so that we should not be cravers of evil things, as they also craved.
Application (typological)δὲPaul names his hermeneutic: those events 'became τύποι of us' — patterns prefiguring and warning the church. The purpose clause states the governing aim of the catalogue (vv.7–10): that 'we' not crave evil. ἐπιθυμία (craving) is the root sin, expounded in the four examples that follow.
Ταῦταthese thingsNominativesubject (demonstrative)οὗτος: 'this'; neut. pl. summing up the wilderness events as a single object lesson.
δὲnowtransitional conjunction
τύποιtypes/patternsNominativepredicate nominativeτύπος: 'impress, pattern, type' (from τύπτω, 'strike'); a foreshadowing model — the technical term for Paul's typological reading of Israel's history.
ἡμῶνof usGenitiveobjective/relational genitive
ἐγενήθησανbecameAor Pass Indic 3 Pl · γίνομαιmain verb→ constative aoristγίνομαι: 'become, come to be'; the events 'became' types — their typological meaning is intrinsic, not merely imposed.
εἰςforpreposition + articular infinitive (purpose)
τὸtheAccusativearticle (nominalizes infinitive)
μὴnotnegative particle (with infinitive)
εἶναιto bePres Act Inf · εἰμίarticular infinitive of purpose (εἰς τό)→ stative present
ἡμᾶςusAccusativeaccusative subject of εἶναι
ἐπιθυμητὰςcravers/desirersAccusativepredicate accusative (complement of εἶναι)ἐπιθυμητής: 'one who craves'; a rare agent-noun (cf. Num 11:34, 'graves of craving'), naming covetous desire as the root sin behind the wilderness failures.
κακῶνof evil thingsGenitiveobjective genitive (of ἐπιθυμητάς)κακός: 'bad, evil'; the objects of the forbidden craving.
καθὼςascomparative conjunction
κἀκεῖνοιthey also/even thoseNominativesubject (crasis καί + ἐκεῖνοι)κἀκεῖνος: crasis of καὶ ἐκεῖνος, 'and those, they too'; pointing back to the wilderness generation as the negative pattern.
ἐπεθύμησανcravedAor Act Indic 3 Pl · ἐπιθυμέωmain verb (comparative clause)→ constative aoristἐπιθυμέω: 'desire, crave, lust after' (ἐπί + θυμός); the verb cognate to ἐπιθυμητής — Israel's craving for meat and Egypt (Num 11).
7
μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες αὐτῶν· ὥσπερ γέγραπται· Ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν.
Do not become idolaters, as some of them were; as it is written, "The people sat down to eat and drink, and rose up to play."
Prohibition 1 (idolatry)μηδὲThe first of four specific warnings, and the one nearest the Corinthians' situation (idol-food). The golden-calf episode is clinched by an exact citation of Exod 32:6 LXX; 'to play' (παίζειν) carries overtones of idolatrous revelry, the very thing Paul fears at pagan banquets.
μηδὲand do notnegative conjunction (continues the prohibition series)μηδέ: 'and not, nor'; links this prohibition to the implied imperative force of v.6 and heads the catalogue of 'do nots.'
εἰδωλολάτραιidolatersNominativepredicate nominative (with γίνεσθε)εἰδωλολάτρης: 'idol-worshiper' (εἴδωλον + λατρεύω); an early Christian coinage, the cardinal sin around which this chapter turns.
γίνεσθεbecomePres Mid Impv 2 Pl · γίνομαιmain verb (prohibition)→ present imperative (general precept)γίνομαι: 'become'; the present prohibition warns against a settled pattern of conduct, not merely a single act.
καθώςascomparative conjunction
τινεςsomeNominativesubject (indefinite pronoun)τις: 'someone, some'; the recurring 'some of them' (vv.7,8,9,10) personalizes the judgment — not an abstraction but real persons who fell.
αὐτῶνof themGenitivepartitive genitive
ὥσπερascomparative conjunction (introduces citation)ὥσπερ: 'just as'; here introducing the scriptural proof-text.
γέγραπταιit is writtenPerf Pass Indic 3 Sg · γράφωmain verb (citation formula)→ intensive perfect (abiding authority)γράφω: 'write'; the standard perfect citation formula — 'it stands written,' Scripture's permanent validity.
Ἐκάθισενsat downAor Act Indic 3 Sg · καθίζωmain verb (quotation, Exod 32:6)→ constative aoristκαθίζω: 'sit down, be seated'; the people settle in for the calf-feast — the posture of leisured banqueting.
ὁtheNominativearticle
λαὸςpeopleNominativesubjectλαός: 'people'; the covenant nation — here turned to idolatry at the very foot of Sinai.
φαγεῖνto eatAor Act Inf · ἐσθίωinfinitive of purpose→ constative aoristἐσθίω (aor. φαγεῖν): 'eat'; the eating and drinking of the idol-feast — pointedly relevant to idol-food.
καὶandcoordinating conjunction
πεῖνto drinkAor Act Inf · πίνωinfinitive of purpose→ constative aoristπίνω (aor. inf. πεῖν): 'drink'; the contracted Koine form of the aorist infinitive.
καὶandcoordinating conjunction
ἀνέστησανrose upAor Act Indic 3 Pl · ἀνίστημιmain verb (quotation)→ constative aoristἀνίστημι: 'rise up, stand up'; from feasting to revelry — the movement Paul fears in the temple banquets.
παίζεινto playPres Act Inf · παίζωinfinitive of purpose→ present (ongoing activity)παίζω: 'play, sport, dance' (from παῖς, 'child'); in the calf-context a euphemism for idolatrous and sexually charged revelry.
8
μηδὲ πορνεύωμεν, καθώς τινες αὐτῶν ἐπόρνευσαν, καὶ ἔπεσαν μιᾷ ἡμέρᾳ εἴκοσι τρεῖς χιλιάδες.
Neither let us commit sexual immorality, as some of them committed immorality, and twenty-three thousand fell in one day.
Prohibition 2 (immorality)μηδὲPaul shifts to the hortatory first person ('let us not'), including himself in the warning. The reference is to Baal-Peor (Num 25), where idolatry and fornication interlock — exactly the link operative at pagan feasts. The number (23,000 'in one day') reflects Paul's careful reading of Num 25:9.
μηδὲneithernegative conjunction (continues series)
πορνεύωμενlet us commit immoralityPres Act Subj 1 Pl · πορνεύωhortatory subjunctive (prohibition)→ present subjunctive (general)πορνεύω: 'commit sexual immorality, be a fornicator' (from πόρνη); Paul folds himself into the warning by the first-person plural.
καθώςascomparative conjunction
τινεςsomeNominativesubject (indefinite pronoun)
αὐτῶνof themGenitivepartitive genitive
ἐπόρνευσανcommitted immoralityAor Act Indic 3 Pl · πορνεύωmain verb (comparative clause)→ constative aoristπορνεύω: the same verb in the aorist of the historical event — the apostasy at Baal-Peor.
καὶandcoordinating conjunction (result)
ἔπεσανfellAor Act Indic 3 Pl · πίπτωmain verb (consequence)→ constative aoristπίπτω: 'fall'; here 'fall dead' in the plague — and a sober pun on the 'falling' of v.12 ('lest he fall').
μιᾷoneDativeattributive numeralεἷς: 'one'; 'in one day' stresses the swiftness and severity of the judgment.
ἡμέρᾳdayDativedat. of time (within which)ἡμέρα: 'day'; the dative marks the time-span within which all fell.
εἴκοσιtwentyNominativecardinal numeral (subject)εἴκοσι: 'twenty'; with τρεῖς, the toll of the plague.
τρεῖςthreeNominativecardinal numeral (subject)τρεῖς: 'three'; the figure 23,000 matches Num 25:9 closely (which gives 24,000 — Paul perhaps reckons only those felled 'in one day' by the plague proper).
χιλιάδεςthousandsNominativesubject (head noun of the number)χιλιάς: 'a thousand (as a unit)'; the plural with the numerals = 'twenty-three thousand.'
9
μηδὲ ἐκπειράζωμεν τὸν Χριστόν, καθώς τινες αὐτῶν ἐπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλλυντο.
Neither let us test Christ, as some of them tested, and were destroyed by the serpents.
Prohibition 3 (testing Christ)μηδὲThe third warning, drawn from Num 21 (the bronze serpent). The critical text's bold reading 'Christ' (not 'the Lord' or 'God') makes the wilderness Christ the one Israel tested — coherent with v.4. To 'test' is to presume on grace while flirting with sin, the Corinthians' very temptation.
μηδὲneithernegative conjunction (continues series)
ἐκπειράζωμενlet us put to the testPres Act Subj 1 Pl · ἐκπειράζωhortatory subjunctive (prohibition)→ present subjunctive (general)ἐκπειράζω: 'test thoroughly, tempt' (ἐκ-intensive of πειράζω); to push God's patience by sinning presumptuously, daring him to act.
τὸνtheAccusativearticle
ΧριστόνChristAccusativedirect objectΧριστός: the Messiah; the better-attested reading makes Christ the pre-incarnate presence whom Israel tested (cf. v.4) — variants read 'the Lord'/'God.'
καθώςascomparative conjunction
τινεςsomeNominativesubject (indefinite pronoun)
αὐτῶνof themGenitivepartitive genitive
ἐπείρασανtestedAor Act Indic 3 Pl · πειράζωmain verb (comparative clause)→ constative aoristπειράζω: 'test, tempt, try'; the historical testing in the wilderness (Num 21:5, the complaint against the manna).
καὶandcoordinating conjunction (result)
ὑπὸbypreposition + genitive (agency)
τῶνtheGenitivearticle
ὄφεωνserpentsGenitivegenitive of agency (with ὑπό)ὄφις: 'snake, serpent'; the 'fiery serpents' sent in judgment (Num 21:6).
ἀπώλλυντοwere being destroyedImpf Mid Indic 3 Pl · ἀπόλλυμιmain verb (consequence)→ iterative/progressive imperfectἀπόλλυμι: 'destroy, perish'; the imperfect pictures them perishing one after another as the serpents struck — drawn-out, relentless judgment.
10
μηδὲ γογγύζετε, καθάπερ τινὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ.
Neither grumble, as some of them grumbled, and were destroyed by the destroyer.
Prohibition 4 (grumbling)μηδὲThe fourth and final warning. Grumbling against God's appointed leaders and provision (Num 14; 16) drew the 'destroyer.' The sin seems milder than the others, but Paul ranks it with idolatry and immorality — discontent with God's way is itself rebellion, and a live danger for a divided, complaining church.
μηδὲneithernegative conjunction (continues series)
γογγύζετεgrumblePres Act Impv 2 Pl · γογγύζωmain verb (prohibition)→ present imperative (general precept)γογγύζω: 'murmur, grumble' (onomatopoetic, the low muttering of discontent); the besetting sin of the wilderness generation against God and Moses.
καθάπερjust ascomparative conjunction (emphatic)καθάπερ: 'exactly as' (καθά + περ); a strengthened form varying the καθώς of the prior verses.
τινὲςsomeNominativesubject (indefinite pronoun)
αὐτῶνof themGenitivepartitive genitive
ἐγόγγυσανgrumbledAor Act Indic 3 Pl · γογγύζωmain verb (comparative clause)→ constative aoristγογγύζω: the same verb in the aorist of the historical murmuring.
καὶandcoordinating conjunction (result)
ἀπώλοντοwere destroyedAor Mid Indic 3 Pl · ἀπόλλυμιmain verb (consequence)→ constative aoristἀπόλλυμι: 'perish, be destroyed'; the punctiliar aorist (vs. the drawn-out imperfect of v.9) marks the decisive destruction.
ὑπὸbypreposition + genitive (agency)
τοῦtheGenitivearticle
ὀλοθρευτοῦdestroyerGenitivegenitive of agency (with ὑπό)ὀλοθρευτής: 'the destroyer'; the destroying angel of judgment (cf. ὀλοθρεύων, Exod 12:23) — the agent of God's wrath on the rebels.
11
ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν.
Now these things happened to them as types, and were written down for our admonition, upon whom the ends of the ages have come.
Summary of the typologyδὲPaul gathers the examples (inclusio with v.6: 'these things'). The double claim — they 'happened typologically' and 'were written for our admonition' — grounds the church's use of Israel's story. The eschatological clause ('on whom the ends of the ages have come') heightens the urgency: the church lives at the climax of history, with no margin for presumption.
ταῦταthese thingsNominativesubject (demonstrative)
δὲnowtransitional conjunction
τυπικῶςtypologicallyadverb (manner)τυπικῶς: 'as a type, typologically' (adv. of τύπος); the events occurred with prefigurative significance, not by accident.
συνέβαινενhappenedImpf Act Indic 3 Sg · συμβαίνωmain verb→ iterative imperfectσυμβαίνω: 'happen, come about' (σύν + βαίνω); the imperfect views the series of events as they recurrently 'kept happening' to that generation.
ἐκείνοιςto themDativedat. of reference/disadvantageἐκεῖνος: 'that one, those'; the wilderness generation, distanced as 'those' over against 'us.'
ἐγράφηthey were writtenAor Pass Indic 3 Sg · γράφωmain verb (second clause)→ constative aoristγράφω: 'write'; the recording in Scripture had the church in view as its ultimate audience.
δὲandconnective particle
πρὸςforpreposition + accusative (purpose)
νουθεσίανadmonitionAccusativeobject of πρός (purpose)νουθεσία: 'admonition, instruction-with-warning' (νοῦς + τίθημι, 'put in mind'); corrective counsel meant to redirect conduct.
ἡμῶνof usGenitiveobjective genitive
εἰςuponpreposition + accusative (arrival/goal)
οὓςwhomAccusativerelative pronoun (object of εἰς)
τὰtheNominativearticle
τέληendsNominativesubject (rel. clause)τέλος: 'end, goal, consummation'; 'the ends of the ages' = the climactic culmination of redemptive history reached in Christ.
τῶνof theGenitivearticle
αἰώνωνagesGenitivegenitive (of which the τέλη are the ends)αἰών: 'age, epoch'; the long stretches of redemptive history whose appointed climax has now arrived.
κατήντηκενhas come/arrivedPerf Act Indic 3 Sg · καταντάωmain verb (rel. clause)→ consummative perfect (abiding result)καταντάω: 'arrive, attain, reach' (κατά + ἀντάω); the perfect stresses the abiding state — the ages' end has arrived and now stands upon the church.
12
Ὥστε ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ.
So then, let the one who thinks he stands take heed lest he fall.
Inference (the warning)ὭστεThe pointed conclusion (ὥστε) of the whole typological argument, aimed squarely at Corinthian over-confidence. The verbs 'stand'/'fall' echo v.8 and the wilderness disasters: spiritual security is no ground for presumption; the very sense of standing firm is the moment of danger.
Ὥστεso theninferential conjunctionὥστε: 'so that, therefore'; here drawing the practical inference from vv.1–11.
ὁthe (one)Nominativearticle (substantizes ptc.)
δοκῶνthinking/supposingPres Act Ptc · Nom Sg Masc · δοκέωsubstantival participle (subject)→ present (ongoing disposition)δοκέω: 'think, suppose, seem'; 'the one who supposes he stands' — the note of self-confidence is built into the very phrase.
ἑστάναιto standPerf Act Inf · ἵστημιcomplementary infinitive (object of δοκῶν)→ intensive perfect (settled standing)ἵστημι: 'stand'; the perfect infinitive denotes a fixed, secure standing — precisely the false security being warned against.
βλεπέτωlet him take heedPres Act Impv 3 Sg · βλέπωmain verb (imperative)→ present imperative (continual vigilance)βλέπω: 'look, watch'; here 'watch out, beware' — the call to continual self-examination.
μὴlestnegative conjunction (clause of fear/caution)
πέσῃhe fallAor Act Subj 3 Sg · πίπτωsubjunctive (clause of apprehension)→ ingressive aoristπίπτω: 'fall'; the same verb as the fatal 'falling' of v.8 — to fall into the very ruin that befell Israel.
13
πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος· πιστὸς δὲ ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν.
No temptation has overtaken you except what is common to man; but God is faithful, who will not let you be tempted beyond what you are able, but with the temptation will also make the way out, so that you can endure it.
Reassurance (balancing the warning)asyndetonLest the warning crush, Paul balances it with promise. The asyndeton sets the comfort beside the threat without softening it. Their trials are 'human-sized'; God's faithfulness — not their strength — guarantees both a limit and an 'exit.' Yet the way out is to 'endure,' not evade: the verse empowers the flight from idolatry commanded next (v.14).
πειρασμὸςtemptation/testingNominativesubjectπειρασμός: 'testing, trial, temptation'; the noun of πειράζω (v.9) — the pressure to sin, here the lure back to idolatry.
ὑμᾶςyouAccusativedirect object
οὐκnotnegative particle
εἴληφενhas overtaken/seizedPerf Act Indic 3 Sg · λαμβάνωmain verb→ consummative perfectλαμβάνω: 'take, seize, overtake'; the perfect — no trial has yet 'gotten hold of' them that exceeds the human measure.
εἰifconjunction (with μή, exceptive)
μὴnot (except)negative particle (εἰ μή = 'except')εἰ μή: 'except, unless'; the idiom limits the trials to those of ordinary human scale.
ἀνθρώπινοςcommon to man/humanNominativepredicate adjective (with πειρασμός)ἀνθρώπινος: 'human, befitting human beings' (from ἄνθρωπος); a trial 'on a human scale,' such as people commonly bear.
πιστὸςfaithfulNominativepredicate adjective (fronted, emphatic)πιστός: 'faithful, trustworthy'; the ground of confidence is God's covenant fidelity, not the believer's resolve.
δὲbutadversative conjunction
ὁtheNominativearticle
θεόςGodNominativesubject
ὃςwhoNominativerelative pronoun (subject of rel. clause)
οὐκnotnegative particle
ἐάσειwill allowFut Act Indic 3 Sg · ἐάωmain verb (rel. clause)→ predictive futureἐάω: 'allow, permit, let'; God's sovereign restraint guarantees the trial's limit.
ὑμᾶςyouAccusativeaccusative subject of πειρασθῆναι
πειρασθῆναιto be temptedAor Pass Inf · πειράζωcomplementary infinitive (object of ἐάσει)→ constative aoristπειράζω: 'test, tempt'; the passive — to be subjected to trial.
ὑπὲρbeyondpreposition + accusative (measure/excess)
ὃwhatAccusativerelative pronoun (object of ὑπέρ)
δύνασθεyou are ablePres Mid Indic 2 Pl · δύναμαιmain verb (rel. clause)→ stative presentδύναμαι: 'be able, can'; the capacity in view is God-given endurance, not native strength.
ἀλλὰbutadversative conjunction
ποιήσειwill makeFut Act Indic 3 Sg · ποιέωmain verb (positive counterpart)→ predictive futureποιέω: 'make, do'; God himself provides the exit — the deliverance is his act.
σὺνwithpreposition + dative (accompaniment)
τῷtheDativearticle
πειρασμῷtemptationDativeobject of σύν (accompaniment)πειρασμός: 'trial, temptation'; the very trial comes paired with its appointed exit.
καὶalsoadverbial conjunction (ascensive)
τὴνtheAccusativearticle
ἔκβασινway outAccusativedirect object (of ποιήσει)ἔκβασις: 'way out, exit, outcome' (ἐκ + βαίνω, 'go out'); a mountain-pass image — the escape route God opens through the trial.
τοῦtheGenitivearticle (with epexegetical infinitive)
δύνασθαιto be ablePres Mid Inf · δύναμαιepexegetical/result infinitive (articular gen.)→ stative presentδύναμαι: 'be able'; the exit's purpose — that they 'be able to endure.'
ὑπενεγκεῖνto endure/bear up underAor Act Inf · ὑποφέρωcomplementary infinitive (object of δύνασθαι)→ constative aoristὑποφέρω: 'bear up under, endure' (ὑπό + φέρω, 'carry from beneath'); the goal is endurance through the trial, not exemption from it.
14
Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.
Therefore, my beloved, flee from idolatry.
Central exhortation (inference)ΔιόπερThe emphatic 'for this very reason' draws together the warnings of vv.1–13 into the chapter's governing command. The tender address 'my beloved' frames a sharp imperative: not merely 'avoid' but 'flee' (cf. 6:18) — decisive, total separation from idolatry, the theme of vv.15–22.
Διόπερtherefore (for this very reason)inferential conjunction (emphatic)διόπερ: 'for which very reason' (διό + περ, intensifying); a strengthened 'therefore' marking a decisive conclusion.
ἀγαπητοίbelovedVocativevocative of addressἀγαπητός: 'beloved'; the affectionate address disarms resistance before the blunt command to flee.
μουmyGenitivegenitive of relationship
φεύγετεfleePres Act Impv 2 Pl · φεύγωmain verb (imperative)→ present imperative (habitual, ongoing flight)φεύγω: 'flee, run from'; the present imperative makes avoidance a settled habit — keep on fleeing, as from a deadly peril.
ἀπὸfrompreposition + genitive (separation)
τῆςtheGenitivearticle
εἰδωλολατρίαςidolatryGenitiveobject of ἀπό (the thing fled)εἰδωλολατρία: 'idolatry' (εἴδωλον + λατρεία, 'worship'); the abstract noun matching εἰδωλολάτραι (v.7) — the worship of false gods in any form.
15
ὡς φρονίμοις λέγω· κρίνατε ὑμεῖς ὅ φημι.
I speak as to sensible people; judge for yourselves what I say.
Appeal to discernmentasyndetonPaul invites the Corinthians — who prized their 'wisdom' and 'knowledge' — to weigh his argument as the sensible people they claim to be. It is at once a compliment and a challenge: the reasoning of vv.16–22 should be self-evidently compelling to anyone who truly knows.
ὡςascomparative particle (manner)
φρονίμοιςsensible/prudent onesDativedat. (indirect object of λέγω; 'as to the prudent')φρόνιμος: 'sensible, prudent, thoughtful' (from φρήν); appeals to their self-understanding as discerning — perhaps with a touch of irony.
λέγωI speakPres Act Indic 1 Sg · λέγωmain verb→ stative/instantaneous presentλέγω: 'say, speak'; the present of present-tense address.
κρίνατεjudgeAor Act Impv 2 Pl · κρίνωmain verb (imperative)→ ingressive aorist (do it now)κρίνω: 'judge, evaluate, decide'; here 'assess for yourselves' — submit Paul's argument to their own judgment.
ὑμεῖςyou (yourselves)Nominativesubject (emphatic pronoun)the expressed pronoun is emphatic — 'you yourselves judge.'
ὅwhatAccusativerelative pronoun (object of φημι)
φημιI sayPres Act Indic 1 Sg · φημίmain verb (rel. clause)→ stative presentφημί: 'say, affirm'; a near-synonym of λέγω, framing the content to be weighed.
16
τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ Χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ Χριστοῦ ἐστιν;
The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ?
Premise 1 (the Lord's Supper)asyndetonThe first leg of the argument: the Supper is real κοινωνία — fellowship-participation — in Christ's blood and body. The two rhetorical questions (with οὐχί expecting 'yes') establish that sacred meals genuinely join the eaters to the one honored, the principle Paul will turn against idol-feasts.
τὸtheNominativearticle
ποτήριονcupNominativesubject (fronted topic)ποτήριον: 'cup, drinking-vessel'; the eucharistic cup, named first (reversing the usual order) to match the cup/table polemic of v.21.
τῆςof theGenitivearticle
εὐλογίαςblessingGenitiveattributive/descriptive genitiveεὐλογία: 'blessing, praise' (εὖ + λόγος); 'the cup of blessing' echoes the Jewish kôs ha-bĕrākâ over which thanks was said.
ὃwhichAccusativerelative pronoun (object of εὐλογοῦμεν)
εὐλογοῦμενwe blessPres Act Indic 1 Pl · εὐλογέωmain verb (rel. clause)→ customary presentεὐλογέω: 'bless, give thanks over'; the church's act of thanksgiving that consecrates the cup.
οὐχὶis it not?interrogative negative (expects 'yes')οὐχί: emphatic 'not'; introducing a question that anticipates an affirmative answer.
κοινωνίαparticipation/fellowshipNominativepredicate nominativeκοινωνία: 'sharing, participation, communion' (from κοινός, 'common'); a real joint-participation in what is shared — the load-bearing word of the argument.
ἐστὶνisPres Act Indic 3 Sg · εἰμίmain verb (copula)→ stative present
τοῦof theGenitivearticle
αἵματοςbloodGenitiveobjective genitive (that in which one participates)αἷμα: 'blood'; the blood of Christ, the covenant-sacrifice in which the cup gives a share.
τοῦofGenitivearticle
ΧριστοῦChristGenitivepossessive/relational genitive
τὸνtheAccusativearticle
ἄρτονbreadAccusativeobject (fronted topic of 2nd question)ἄρτος: 'bread, loaf'; the eucharistic bread, the body-symbol paired with the cup.
ὃνwhichAccusativerelative pronoun (object of κλῶμεν)
κλῶμενwe breakPres Act Indic 1 Pl · κλάωmain verb (rel. clause)→ customary presentκλάω: 'break (bread)'; the characteristic action of the Supper ('the breaking of bread').
οὐχὶis it not?interrogative negative (expects 'yes')
κοινωνίαparticipation/fellowshipNominativepredicate nominative
τοῦof theGenitivearticle
σώματοςbodyGenitiveobjective genitiveσῶμα: 'body'; the body of Christ given for them — and, by v.17, the corporate body of the church.
τοῦofGenitivearticle
ΧριστοῦChristGenitivepossessive/relational genitive
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (copula)→ stative present
17
ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν· οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν.
Because there is one bread, we who are many are one body; for we all partake of the one bread.
Corollary (corporate unity)ὅτιA parenthetical deepening of 'participation': the shared loaf both signifies and effects the unity of the many into one body. The horizontal communion (with one another) flows from the vertical (with Christ) — a pointed word to a fractured church, and a warning that to share another table is to join another body.
ὅτιbecausecausal conjunction
εἷςoneNominativepredicate/attributive numeralεἷς: 'one'; the oneness of the loaf is the premise for the oneness of the body.
ἄρτοςbreadNominativesubject (of implied 'there is')ἄρτος: 'loaf, bread'; the single loaf from which all break.
ἓνoneNominativepredicate numeral (with σῶμα)εἷς (neut. ἕν): 'one'; the one body that the many become.
σῶμαbodyNominativepredicate nominativeσῶμα: 'body'; here the corporate body of the church (cf. 12:12–27), constituted by the one loaf.
οἱtheNominativearticle (substantizes adj.)
πολλοίmanyNominativesubject (substantival adj.)πολύς: 'many'; 'we, the many' — the plurality united into one.
ἐσμενwe arePres Act Indic 1 Pl · εἰμίmain verb (copula)→ stative present
οἱtheNominativearticle (substantizes πάντες)
γὰρforexplanatory conjunction
πάντεςallNominativesubject (substantival adj.)πᾶς: 'all'; the universality of partaking grounds the universality of the union.
ἐκof/frompreposition + genitive (source/partitive)
τοῦtheGenitivearticle
ἑνὸςoneGenitiveattributive numeralεἷς (gen. ἑνός): 'one'; the single source-loaf shared by all.
ἄρτουbreadGenitiveobject of ἐκ (the shared source)
μετέχομενwe partakePres Act Indic 1 Pl · μετέχωmain verb→ customary presentμετέχω: 'share in, partake of' (μετά + ἔχω); to have a portion in common — the verbal counterpart to κοινωνία.
18
βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα· οὐχ οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν;
Consider Israel according to the flesh: are not those who eat the sacrifices partners in the altar?
Premise 2 (Israel's sacrifices)asyndetonA second analogy from the cultus: in Israel's sacrificial meals the eaters become 'partners of the altar' — joined to the worship there enacted. Eating a sacred sacrifice is never neutral; it allies the eater with the deity served. This sets up the inference about pagan sacrifice in vv.19–20.
βλέπετεconsider/look atPres Act Impv 2 Pl · βλέπωmain verb (imperative)→ present imperative (direct attention)βλέπω: 'look at, observe, consider'; here 'take a look at' — turning their gaze to the empirical example of Israel's worship.
τὸνtheAccusativearticle
ἸσραὴλIsraelAccusativedirect object (indeclinable)Ἰσραήλ: Israel; 'Israel according to the flesh' = ethnic, historic Israel and its temple cultus, as a known parallel case.
κατὰaccording topreposition + accusative (standard/reference)
σάρκαfleshAccusativeobject of κατά (sphere of reference)σάρξ: 'flesh'; here 'in the natural/ethnic sphere' — historic Israel as distinct from the 'Israel of God.'
οὐχnot?interrogative negative (expects 'yes')
οἱthe (ones)Nominativearticle (substantizes ptc.)
ἐσθίοντεςwho eatPres Act Ptc · Nom Pl Masc · ἐσθίωsubstantival participle (subject)→ present (characteristic action)ἐσθίω: 'eat'; 'the eaters of the sacrifices' — the priests and worshipers who consumed the offerings.
τὰςtheAccusativearticle
θυσίαςsacrificesAccusativedirect object (of ἐσθίοντες)θυσία: 'sacrifice, offering'; the portions of the sacrificial victim eaten by the worshipers.
κοινωνοὶpartners/sharersNominativepredicate nominativeκοινωνός: 'partner, sharer, associate' (cognate with κοινωνία); the eaters are made joint-participants in the altar's worship.
τοῦof theGenitivearticle
θυσιαστηρίουaltarGenitiveobjective genitive (that in which they share)θυσιαστήριον: 'altar' (from θυσιάζω); the place of sacrifice, here metonymy for the whole act of worship offered there.
εἰσίνthey arePres Act Indic 3 Pl · εἰμίmain verb (copula)→ stative present
19
τί οὖν φημι; ὅτι εἰδωλόθυτόν τί ἐστιν, ἢ ὅτι εἴδωλόν τί ἐστιν;
What then do I say? That an idol-sacrifice is anything, or that an idol is anything?
Anticipated objectionοὖνPaul forestalls a misreading. He has not retracted his earlier concession (8:4) that an idol is 'nothing.' The diatribe-style question protects the argument: the danger is not in the meat or the wood, but in the spiritual reality the worship engages — clarified in v.20.
τίwhatAccusativeinterrogative pronoun (object of φημι)
οὖνtheninferential particleοὖν: 'therefore, then'; here drawing out a question — 'what is my point, then?'
φημιdo I sayPres Act Indic 1 Sg · φημίmain verb→ stative presentφημί: 'say, affirm'; the diatribe self-question marking a clarification.
ὅτιthatconjunction (content)
εἰδωλόθυτόνidol-sacrificeNominativesubjectεἰδωλόθυτον: 'meat sacrificed to an idol'; the disputed food of chs. 8–10.
τίanythingNominativepredicate (indefinite pronoun)τις: 'anyone, anything'; here 'anything (real, significant)' — the idol-food has no power in itself.
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (copula)→ stative present
ἢordisjunctive conjunction
ὅτιthatconjunction (content)
εἴδωλόνidolNominativesubjectεἴδωλον: 'image, idol' (from εἶδος, 'form'); the cult-image, which represents 'no god' (8:4).
τίanythingNominativepredicate (indefinite pronoun)
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (copula)→ stative present
20
ἀλλ' ὅτι ἃ θύουσιν τὰ ἔθνη, δαιμονίοις καὶ οὐ θεῷ θύουσιν· οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι.
No, but that what the nations sacrifice they sacrifice to demons and not to God; and I do not want you to become partners with demons.
The real point (resolution)ἀλλάThe sharp ἀλλά answers the question of v.19: the peril is real but relocated. Behind the 'nothing' idol stand demons (Deut 32:17 LXX); pagan sacrifice, whatever the worshiper intends, is offered to them. To share that table is therefore κοινωνία with demons — the very thing Paul forbids.
ἀλλ'but/noadversative conjunctionἀλλά: 'but'; correcting the inference of v.19 — not that idols are real, but that demons lurk behind the worship.
ὅτιthatconjunction (content, resuming φημι)
ἃwhat (things)Accusativerelative pronoun (object of θύουσιν)
θύουσινthey sacrificePres Act Indic 3 Pl · θύωmain verb (rel. clause)→ customary presentθύω: 'sacrifice, slay (in offering)'; the pagan sacrificial act.
τὰtheNominativearticle
ἔθνηnations/GentilesNominativesubjectἔθνος: 'nation'; pl. 'the nations, the pagans' — those outside the covenant who sacrifice at the temples.
δαιμονίοιςto demonsDativedat. indirect object (recipient of sacrifice)δαιμόνιον: 'demon, evil spirit'; the malign powers to whom pagan worship is in fact rendered (echoing Deut 32:17 LXX).
καὶandcoordinating conjunction
οὐnotnegative particle
θεῷto GodDativedat. indirect object (contrast)
θύουσινthey sacrificePres Act Indic 3 Pl · θύωmain verb (resumed)→ customary present
οὐnotnegative particle (with θέλω)
θέλωI wantPres Act Indic 1 Sg · θέλωmain verb→ stative presentθέλω: 'wish, want'; the apostolic will against any demonic communion.
δὲandconnective particle
ὑμᾶςyouAccusativeaccusative subject of γίνεσθαι
κοινωνοὺςpartnersAccusativepredicate accusative (complement of γίνεσθαι)κοινωνός: 'partner, sharer'; the same term as v.18 — to share the demons' table is to become their associate.
τῶνof theGenitivearticle
δαιμονίωνdemonsGenitiveobjective genitive (the partner-of)δαιμόνιον: 'demon'; partnership 'with demons' — the unthinkable counterpart to communion with Christ.
γίνεσθαιto becomePres Mid Inf · γίνομαιcomplementary infinitive (object of θέλω)→ present (ongoing state)γίνομαι: 'become'; to enter and remain in the status of demonic partnership.
21
οὐ δύνασθε ποτήριον κυρίου πίνειν καὶ ποτήριον δαιμονίων· οὐ δύνασθε τραπέζης κυρίου μετέχειν καὶ τραπέζης δαιμονίων.
You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons.
The incompatibility (conclusion)asyndetonThe argument's blunt conclusion, in tight parallelism (cup ‖ cup, table ‖ table). 'You cannot' is moral impossibility, not mere prohibition: the two allegiances are mutually exclusive. The asyndeton lets the two flat 'cannots' land like hammer-blows.
οὐnotnegative particle (with δύνασθε)
δύνασθεyou canPres Mid Indic 2 Pl · δύναμαιmain verb→ stative present (moral impossibility)δύναμαι: 'be able'; 'you cannot' — not 'may not' but 'it is impossible' to hold both communions at once.
ποτήριονcupAccusativedirect object (of πίνειν)ποτήριον: 'cup'; the Lord's cup of v.16, now set against its demonic counterfeit.
κυρίουof the LordGenitivepossessive genitiveκύριος: 'Lord'; Christ, to whom the cup belongs.
πίνεινto drinkPres Act Inf · πίνωcomplementary infinitive (object of δύνασθε)→ present (ongoing practice)πίνω: 'drink'; the continual practice of drinking, not a single act.
καὶandcoordinating conjunction
ποτήριονcupAccusativedirect object (of πίνειν)
δαιμονίωνof demonsGenitivepossessive genitiveδαιμόνιον: 'demon'; the cup of pagan libation, belonging to the demons behind the idols.
οὐnotnegative particle (with δύνασθε)
δύνασθεyou canPres Mid Indic 2 Pl · δύναμαιmain verb→ stative present (moral impossibility)
τραπέζηςtableGenitivegenitive (object of μετέχειν)τράπεζα: 'table' (orig. 'four-footed'); the table as the locus of the cultic meal — and so of fellowship with the one honored.
κυρίουof the LordGenitivepossessive genitive
μετέχεινto partakePres Act Inf · μετέχωcomplementary infinitive (object of δύνασθε)→ present (ongoing practice)μετέχω: 'share in, partake of'; the same verb as v.17 — partaking is participation, not mere dining.
καὶandcoordinating conjunction
τραπέζηςtableGenitivegenitive (object of μετέχειν)
δαιμονίωνof demonsGenitivepossessive genitive
22
ἢ παραζηλοῦμεν τὸν κύριον; μὴ ἰσχυρότεροι αὐτοῦ ἐσμεν;
Or are we provoking the Lord to jealousy? Are we stronger than he?
Closing challengeἢTwo stinging rhetorical questions seal the section. 'Provoke to jealousy' deliberately echoes the Song of Moses (Deut 32:21), aligning the Corinthians' idol-flirtation with Israel's apostasy. The second question (with μή, expecting 'no') exposes the absurd presumption — daring the jealous God as though able to survive his response.
ἢordisjunctive conjunction (introduces challenge)ἤ: 'or'; introducing the alternative that exposes the folly — 'or do we suppose we can provoke him?'
παραζηλοῦμενdo we provoke to jealousyPres Act Indic 1 Pl · παραζηλόωmain verb (rhetorical question)→ present (attempted/ongoing action)παραζηλόω: 'provoke to jealousy' (παρά + ζηλόω); a deliberate echo of Deut 32:21 LXX — to rouse the jealous wrath of God.
τὸνtheAccusativearticle
κύριονLordAccusativedirect objectκύριος: 'Lord'; the jealous God of the covenant (cf. Exod 20:5), whose exclusive claim idolatry violates.
μὴsurely not?interrogative negative (expects 'no')μή: in a question, expects the answer 'no' — 'we are not stronger than he, are we?'
ἰσχυρότεροιstrongerNominativepredicate adjective (comparative)ἰσχυρός: 'strong, mighty'; the comparative ἰσχυρότεροι — could we possibly overpower the Lord we provoke?
αὐτοῦthan heGenitivegenitive of comparison
ἐσμενare wePres Act Indic 1 Pl · εἰμίmain verb (copula)→ stative present
23
Πάντα ἔξεστιν, ἀλλ' οὐ πάντα συμφέρει· πάντα ἔξεστιν, ἀλλ' οὐ πάντα οἰκοδομεῖ.
"All things are lawful," but not all things are beneficial; "all things are lawful," but not all things build up.
New unit: principle for libertyasyndetonPaul resumes the Corinthian slogan ('all things are lawful,' cf. 6:12) to open the practical section. Twice he grants it, twice qualifies it: liberty is bounded not by what is permitted but by what 'benefits' and 'builds up' — the criterion of love (8:1) now applied to the food question concretely.
Πάνταall thingsNominativesubject (substantival adj.)πᾶς: 'all'; the neut. pl. 'all things' is the slogan of Corinthian liberty, cited and qualified.
ἔξεστινis lawful/permittedPres Act Indic 3 Sg · ἔξεστιmain verb (impersonal)→ stative present (general principle)ἔξεστι: 'it is permitted, lawful' (impersonal); the language of freedom Paul both affirms and circumscribes.
ἀλλ'butadversative conjunction
οὐnotnegative particle
πάνταall thingsNominativesubject (substantival adj.)
συμφέρειis beneficial/profitablePres Act Indic 3 Sg · συμφέρωmain verb→ gnomic presentσυμφέρω: 'be profitable, advantageous' (σύν + φέρω, 'bring together'); the first limiting criterion — does it help?
πάνταall thingsNominativesubject (substantival adj.)
ἔξεστινis lawful/permittedPres Act Indic 3 Sg · ἔξεστιmain verb (impersonal)→ stative present (general principle)
ἀλλ'butadversative conjunction
οὐnotnegative particle
πάνταall thingsNominativesubject (substantival adj.)
οἰκοδομεῖbuilds up/edifiesPres Act Indic 3 Sg · οἰκοδομέωmain verb→ gnomic presentοἰκοδομέω: 'build (a house), edify' (οἶκος + δέμω); the second criterion — does it build up the community? (cf. 8:1, love 'builds up').
24
μηδεὶς τὸ ἑαυτοῦ ζητείτω ἀλλὰ τὸ τοῦ ἑτέρου.
Let no one seek his own good, but that of the other.
Governing maximasyndetonThe terse principle that controls the whole section (and Paul's own example, vv.32–33): the measure of liberty is the neighbor's good, not one's own advantage. It distills the cruciform logic of 8:11–13 and anticipates the climactic 'glory of God' in v.31.
μηδεὶςno oneNominativesubject (negative pronoun)μηδείς: 'no one' (μηδέ + εἷς); the universal prohibition — no exceptions to the rule of self-forgetful love.
τὸthe (thing)Accusativearticle (substantizes the gen. phrase)
ἑαυτοῦof himselfGenitivepossessive genitive ('his own (good)')ἑαυτοῦ: 'of himself'; 'the things of himself' = one's own interest/advantage.
ζητείτωlet him seekPres Act Impv 3 Sg · ζητέωmain verb (imperative)→ present imperative (settled practice)ζητέω: 'seek, strive for'; the present makes self-forgetful seeking a continual disposition.
ἀλλὰbutadversative conjunction
τὸthe (thing)Accusativearticle (substantizes the gen. phrase)
τοῦof theGenitivearticle
ἑτέρουotherGenitivepossessive genitive ('the other's (good)')ἕτερος: 'other, the other person'; the neighbor whose good is to be sought instead of one's own.
25
πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν·
Eat anything sold in the meat market, raising no question on account of conscience,
Ruling 1 (the market)asyndetonFirst concrete case: market meat. Liberty is real — eat without anxious inquiry into the meat's cultic history. The freedom rests on the creational ground stated in v.26: there is no defilement intrinsic to the food itself.
πᾶνeverythingAccusativedirect object (substantival adj.)πᾶς: 'all, every'; 'everything sold' — comprehensive freedom regarding market provisions.
τὸthe (thing)Accusativearticle (substantizes ptc.)
ἐνinpreposition + dative (place)
μακέλλῳmeat marketDativedat. of placeμάκελλον: 'meat/food market, shambles'; a Latin loanword (macellum) — the public market where temple-surplus meat was sold.
πωλούμενονbeing soldPres Pass Ptc · Acc Sg Neut · πωλέωattributive participle (modifying πᾶν τό)→ present (ongoing/general)πωλέω: 'sell, offer for sale'; whatever is on sale, regardless of its origin.
ἐσθίετεeatPres Act Impv 2 Pl · ἐσθίωmain verb (imperative)→ present imperative (general permission)ἐσθίω: 'eat'; a standing permission, the liberty Paul affirms.
μηδὲνnothingAccusativeaccusative of respect/object (with ἀνακρίνοντες)μηδείς: 'nothing'; 'questioning nothing' — no investigation needed.
ἀνακρίνοντεςquestioning/investigatingPres Act Ptc · Nom Pl Masc · ἀνακρίνωadverbial participle (manner)→ present (concurrent)ἀνακρίνω: 'examine, scrutinize, interrogate' (ἀνά + κρίνω); a legal/investigative term — do not put the food 'on trial.'
διὰon account ofpreposition + accusative (cause)
τὴνtheAccusativearticle
συνείδησινconscienceAccusativeobject of διά (cause)συνείδησις: 'conscience, moral awareness' (σύν + οἶδα, 'co-knowing'); here one's own conscience need not be troubled — there is nothing to investigate.
26
τοῦ κυρίου γὰρ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς.
for "the earth is the Lord's, and its fullness."
Scriptural groundγάρThe warrant for the freedom: a verbatim citation of Ps 24:1 (LXX 23:1). Since all creation belongs to the Lord, food is intrinsically good and clean; nothing in the market is excluded from the believer's grateful use.
τοῦof theGenitivearticle
κυρίουLord'sGenitivegenitive of possession (fronted, emphatic)κύριος: 'Lord'; in the psalm YHWH — the Creator-owner of all, whose ownership makes all food clean.
γὰρforexplanatory conjunction
ἡtheNominativearticle
γῆearthNominativesubjectγῆ: 'earth, land'; the whole created order, belonging to the Lord.
καὶandcoordinating conjunction
τὸtheNominativearticle
πλήρωμαfullnessNominativesubject (coordinate)πλήρωμα: 'fullness, that which fills' (from πληρόω); all the earth contains — including its food — is the Lord's.
αὐτῆςitsGenitivegenitive of possession
27
εἴ τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν.
If one of the unbelievers invites you and you wish to go, eat whatever is set before you, raising no question on account of conscience.
Ruling 2 (private dinner)asyndetonSecond case: a private meal in an unbeliever's home. Again liberty governs — accept the invitation, eat what is served, ask no probing questions. Social engagement with outsiders is permitted; the believer is not to be scrupulous or standoffish where no idolatrous claim is pressed.
εἴifconjunction (1st-class condition)
τιςsomeoneNominativesubject (indefinite pronoun)τις: 'someone'; an unnamed host from among the unbelievers.
καλεῖinvitesPres Act Indic 3 Sg · καλέωmain verb (protasis)→ present (general situation)καλέω: 'call, invite'; here a social invitation to dine.
ὑμᾶςyouAccusativedirect object
τῶνof theGenitivearticle
ἀπίστωνunbelieversGenitivepartitive genitive (with τις)ἄπιστος: 'unbelieving, faithless' (alpha-privative + πιστός); a non-Christian — ordinary social contact is in view.
καὶandcoordinating conjunction
θέλετεyou wishPres Act Indic 2 Pl · θέλωmain verb (protasis, coordinate)→ stative presentθέλω: 'wish, want'; attendance is left to the believer's free choice — 'if you wish to go.'
πορεύεσθαιto goPres Mid Inf · πορεύομαιcomplementary infinitive (object of θέλετε)→ present (ongoing)πορεύομαι: 'go, proceed, journey'; to attend the dinner.
πᾶνeverythingAccusativedirect object (substantival adj.)πᾶς: 'all, every'; whatever is served.
τὸthe (thing)Accusativearticle (substantizes ptc.)
παρατιθέμενονset beforePres Pass Ptc · Acc Sg Neut · παρατίθημιattributive participle (modifying πᾶν τό)→ present (concurrent)παρατίθημι: 'set before, serve' (παρά + τίθημι); the food placed before the guest.
ὑμῖνto youDativedat. of advantage (recipient)
ἐσθίετεeatPres Act Impv 2 Pl · ἐσθίωmain verb (imperative)→ present imperative (general permission)ἐσθίω: 'eat'; the same standing permission as v.25.
μηδὲνnothingAccusativeobject (with ἀνακρίνοντες)
ἀνακρίνοντεςquestioning/investigatingPres Act Ptc · Nom Pl Masc · ἀνακρίνωadverbial participle (manner)→ present (concurrent)ἀνακρίνω: 'examine, interrogate'; again, no probing into the food's history.
διὰon account ofpreposition + accusative (cause)
τὴνtheAccusativearticle
συνείδησινconscienceAccusativeobject of διά (cause)συνείδησις: 'conscience'; here too one's own — no need to trouble it over the meat itself.
28
ἐὰν δέ τις ὑμῖν εἴπῃ· Τοῦτο ἱερόθυτόν ἐστιν, μὴ ἐσθίετε δι' ἐκεῖνον τὸν μηνύσαντα καὶ τὴν συνείδησιν·
But if someone says to you, "This is offered in sacrifice," do not eat, for the sake of the one who informed you and of conscience —
Exception (the other's conscience)δέThe decisive qualification. Once the food is explicitly named as sacrificial, the situation changes: now eating could be read as endorsing the cult and could wound the informer. So abstain — not because the food has changed, but because of the other person and 'conscience' (defined in v.29 as the other's, not one's own).
ἐὰνifconjunction (3rd-class condition)
δέbutadversative/transitional conjunction
τιςsomeoneNominativesubject (indefinite pronoun)τις: 'someone'; a fellow-guest (perhaps a weak believer or a pagan) who points out the food's origin.
ὑμῖνto youDativeindirect object
εἴπῃsaysAor Act Subj 3 Sg · λέγωmain verb (protasis, subjunctive)→ ingressive aoristλέγω (aor. εἶπον): 'say'; the subjunctive of the contingent case — should anyone speak up.
ΤοῦτοthisNominativesubject (demonstrative)οὗτος: 'this'; the dish in question.
ἱερόθυτόνoffered in sacrificeNominativepredicate nominativeἱερόθυτον: 'sacred sacrifice, temple-offering' (ἱερός + θύω); the early reading here — a more neutral, pagan-sounding term than εἰδωλόθυτον, perhaps the informer's own word.
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (copula, quotation)→ stative present
μὴdo notnegative particle (with imperative)
ἐσθίετεeatPres Act Impv 2 Pl · ἐσθίωmain verb (prohibition, apodosis)→ present imperative (refrain)ἐσθίω: 'eat'; the negated present imperative — in this case, abstain.
δι'for the sake ofpreposition + accusative (cause/reason)
ἐκεῖνονthat oneAccusativeobject of διά (demonstrative)ἐκεῖνος: 'that one'; the informer, on whose account the abstention is made.
τὸνthe (one)Accusativearticle (substantizes ptc.)
μηνύσανταwho informedAor Act Ptc · Acc Sg Masc · μηνύωattributive participle (modifying ἐκεῖνον)→ constative aoristμηνύω: 'make known, inform, disclose'; the one who pointed out the food's sacrificial source.
καὶandcoordinating conjunction
τὴνtheAccusativearticle
συνείδησινconscienceAccusativeobject of διά (coordinate cause)συνείδησις: 'conscience'; here, as v.29 clarifies, the other person's conscience — the reason to abstain.
29
συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ ἀλλὰ τὴν τοῦ ἑτέρου. ἱνατί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως;
Conscience, I mean, not your own but the other's. For why is my freedom judged by another's conscience?
Clarification + rhetorical defenseδὲPaul defines the 'conscience' of v.28: it is the other's, not one's own. He then defends his own liberty (the rhetorical 'why?') — abstention is a free act of love, not a surrender of freedom or an admission that the food is defiling. Liberty remains intact even when love chooses to yield.
συνείδησινconscienceAccusativedirect object (fronted, of λέγω)συνείδησις: 'conscience'; taken up to clarify whose conscience is meant.
δὲand/nowexplanatory conjunction
λέγωI meanPres Act Indic 1 Sg · λέγωmain verb (clarifying formula)→ stative presentλέγω: 'say, mean'; 'I mean the conscience...' — a defining aside.
οὐχὶnotemphatic negative
τὴνtheAccusativearticle
ἑαυτοῦyour ownGenitivepossessive genitiveἑαυτοῦ: 'of oneself'; the reflexive points to the eater's own conscience — which is not the issue.
ἀλλὰbutadversative conjunction
τὴνtheAccusativearticle
τοῦof theGenitivearticle
ἑτέρουotherGenitivepossessive genitiveἕτερος: 'the other'; the conscience of the informer/fellow-guest, for whose sake one abstains.
ἱνατίwhyinterrogative adverbἱνατί: 'why, for what reason' (ἵνα τί, 'to what end?'); introduces the rhetorical self-defense.
γὰρforexplanatory conjunction
ἡtheNominativearticle
ἐλευθερίαfreedomNominativesubjectἐλευθερία: 'freedom, liberty' (from ἐλεύθερος); the Christian's genuine freedom regarding food — not forfeited by yielding.
μουmyGenitivegenitive of possession
κρίνεταιis judgedPres Pass Indic 3 Sg · κρίνωmain verb (rhetorical question)→ present (general)κρίνω: 'judge, condemn'; why should another's scruple pronounce a verdict on my liberty?
ὑπὸbypreposition + genitive (agency)
ἄλληςanother'sGenitiveattributive adjectiveἄλλος: 'another'; another person's conscience.
συνειδήσεωςconscienceGenitivegenitive of agency (with ὑπό)συνείδησις: 'conscience'; the agent that would presume to judge — yet love freely defers to it.
30
εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ;
If I partake with thankfulness, why am I slandered for that for which I give thanks?
Continued defenseasyndetonA second self-justifying question completing v.29. If food is received with grace (thanksgiving), there is no real ground to be reviled for eating it — the gratitude consecrates the gift (cf. 1 Tim 4:4). Yet, by the logic of vv.31–33, the believer still subordinates this right to love and to God's glory.
εἰifconjunction (1st-class condition)
ἐγὼINominativesubject (emphatic pronoun)the expressed ἐγώ is emphatic — 'if I, for my part, partake.'
χάριτιwith thankfulness/graceDativedat. of mannerχάρις: 'grace, thanks'; here 'with thanksgiving' (the table-grace) — receiving the food as a gift gratefully acknowledged.
μετέχωI partakePres Act Indic 1 Sg · μετέχωmain verb (protasis)→ stative/customary presentμετέχω: 'share in, partake of'; the same verb as vv.17, 21 — here of partaking in the food with gratitude.
τίwhyAccusativeinterrogative (adverbial accusative)
βλασφημοῦμαιam I slanderedPres Pass Indic 1 Sg · βλασφημέωmain verb (apodosis, rhetorical)→ present (general)βλασφημέω: 'slander, revile, defame'; why be spoken evil of for what is received with thanks?
ὑπὲρforpreposition + genitive (reference)
οὗthat whichGenitiverelative pronoun (object of ὑπέρ)
ἐγὼINominativesubject (emphatic pronoun)
εὐχαριστῶgive thanksPres Act Indic 1 Sg · εὐχαριστέωmain verb (rel. clause)→ customary presentεὐχαριστέω: 'give thanks'; the thanksgiving over the meal that sanctifies the food received.
31
εἴτε οὖν ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν θεοῦ ποιεῖτε.
So whether you eat or drink, or whatever you do, do all to the glory of God.
Summative principleοὖνThe inferential οὖν gathers the whole discussion into a single, sweeping rule. Above 'beneficial' (v.23) and even the neighbor's good (v.24) stands the highest criterion: the glory of God. Eating, drinking, and all conduct are to be God-ward acts — the ultimate resolution of the idol-food question.
εἴτεwhethercorrelative conjunctionεἴτε: 'whether... or'; introduces the comprehensive alternatives of conduct.
οὖνthereforeinferential particleοὖν: 'therefore'; drawing the grand conclusion of the section.
ἐσθίετεyou eatPres Act Indic 2 Pl · ἐσθίωmain verb (1st alternative)→ customary presentἐσθίω: 'eat'; the conduct at issue throughout.
εἴτεorcorrelative conjunction
πίνετεyou drinkPres Act Indic 2 Pl · πίνωmain verb (2nd alternative)→ customary presentπίνω: 'drink'; eating and drinking together summing up table-conduct.
εἴτεorcorrelative conjunction
τιanythingAccusativedirect object (indefinite pronoun)τις: 'anything'; the rule extends from food to all conduct whatever.
ποιεῖτεyou doPres Act Indic 2 Pl · ποιέωmain verb (3rd alternative)→ customary presentποιέω: 'do, make'; 'whatever you do' broadens the principle universally.
πάνταall thingsAccusativedirect object (substantival adj.)πᾶς: 'all'; everything without exception falls under the rule.
εἰςto/forpreposition + accusative (purpose/goal)
δόξανgloryAccusativeobject of εἰς (goal)δόξα: 'glory, honor, splendor'; the highest end of all action — God's honor and renown.
θεοῦof GodGenitiveobjective/possessive genitive
ποιεῖτεdoPres Act Impv 2 Pl · ποιέωmain verb (imperative)→ present imperative (abiding rule of life)ποιέω: 'do'; the climactic command — let everything be done God-ward.
32
ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ,
Give no offense to Jews or to Greeks or to the church of God,
Corollary (no stumbling)asyndetonThe God-ward life issues in a neighbor-ward ethic: give no occasion for stumbling to anyone — Jew, Greek, or the church. The threefold scope embraces all humanity; the believer's freedom must never become a snare to outsider or insider alike.
ἀπρόσκοποιwithout offense/blamelessNominativepredicate adjective (with γίνεσθε)ἀπρόσκοπος: 'not causing to stumble, blameless' (alpha-privative + προσκόπτω, 'strike against'); giving no occasion for tripping.
καὶboth/andcorrelative conjunction
Ἰουδαίοιςto JewsDativedat. of disadvantage/referenceἸουδαῖος: 'Jew'; the first group not to be tripped up.
γίνεσθεbe/becomePres Mid Impv 2 Pl · γίνομαιmain verb (imperative)→ present imperative (settled character)γίνομαι: 'become, be'; 'show yourselves inoffensive' as an abiding trait.
καὶandcorrelative conjunction
Ἕλλησινto GreeksDativedat. of disadvantage/referenceἝλλην: 'Greek, Gentile'; the second group — the non-Jewish world.
καὶandcorrelative conjunction
τῇtheDativearticle
ἐκκλησίᾳchurchDativedat. of disadvantage/referenceἐκκλησία: 'assembly, church' (ἐκ + καλέω, 'called out'); the third group — the believing community itself.
τοῦofGenitivearticle
θεοῦGodGenitivepossessive genitive
33
καθὼς κἀγὼ πάντα πᾶσιν ἀρέσκω, μὴ ζητῶν τὸ ἐμαυτοῦ σύμφορον ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσιν.
just as I also please all men in all things, not seeking my own advantage but that of the many, that they may be saved.
Apostolic exampleκαθὼςPaul presents himself as the embodiment of the rule (v.24): he 'pleases all in all things,' renouncing his own advantage for the salvation of the many. This self-effacing accommodation — never compromise of the gospel, but flexibility in things indifferent — is the pattern he sets, leading directly into the call to imitate him (11:1).
καθὼςjust ascomparative conjunction
κἀγὼI alsoNominativesubject (crasis καί + ἐγώ, emphatic)κἀγώ: crasis of καὶ ἐγώ, 'I too'; Paul offers his own conduct as the model.
πάνταin all thingsAccusativeaccusative of respectπᾶς: 'all'; 'in all things' — in every matter that is morally indifferent.
πᾶσινall (men)Dativedat. (object of ἀρέσκω)πᾶς: 'all'; all people, of every group (v.32).
ἀρέσκωI pleasePres Act Indic 1 Sg · ἀρέσκωmain verb→ customary presentἀρέσκω: 'please, accommodate'; not flattery (cf. Gal 1:10) but loving adaptation for others' benefit.
μὴnotnegative particle (with participle)
ζητῶνseekingPres Act Ptc · Nom Sg Masc · ζητέωadverbial participle (manner)→ present (concurrent/characteristic)ζητέω: 'seek'; the same verb as v.24 — Paul lives out the maxim he commands.
τὸtheAccusativearticle
ἐμαυτοῦmy ownGenitivepossessive genitive (reflexive)ἐμαυτοῦ: 'of myself'; the reflexive sharpens the self-renunciation.
σύμφορονadvantage/profitAccusativedirect object (of ζητῶν)σύμφορον: 'advantage, benefit' (cognate with συμφέρει, v.23); not his own profit but the good of others.
ἀλλὰbutadversative conjunction
τὸthe (advantage)Accusativearticle (elliptical for σύμφορον)
τῶνof theGenitivearticle
πολλῶνmanyGenitivepossessive genitive (substantival adj.)πολύς: 'many'; the good of the many, set over against private advantage.
ἵναthatconjunction (purpose)
σωθῶσινthey may be savedAor Pass Subj 3 Pl · σῴζωsubjunctive (purpose clause)→ constative aoristσῴζω: 'save, rescue, preserve'; the ultimate aim of Paul's accommodation — the salvation of the many (cf. 9:22).