The Eastern Cross/Bible/1 Corinthians/Chapter 12
The First Epistle of St. Paul to the Corinthians
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Now concerning spiritual gifts, brethren, I would not have you ignorant.
Περὶ δὲ τῶν πνευματικῶν, ἀδελφοί, οὐ θέλω ὑμᾶς ἀγνοεῖν.
This whole place is very obscure: but the obscurity is produced by our ignorance of the facts referred to and by their cessation, being such as then used to occur but now no longer take place. And why do they not happen now? Why look now, the cause too of the obscurity hath produced us again another question: namely,…
Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.
οἴδατε ὅτι, ὅτε ἔθνη ἦτε, πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι.
Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.
διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν Πνεύματι Θεοῦ λαλῶν λέγει ἀνάθεμα Ἰησοῦν, καὶ οὐδεὶς δύναται εἰπεῖν Κύριον Ἰησοῦν εἰ μὴ ἐν Πνεύματι Ἁγίῳ.
This then is the first difference between a soothsayer and a prophet; but a second and a different one is that which he next states, saying, "Wherefore I give you to understand, that no man speaking in the Spirit of God calleth Jesus accursed:" and then another: "and that no man can say that Jesus is the Lord, but in…
Now there are diversities of gifts, but the same Spirit.
Διαιρέσεις δὲ χαρισμάτων εἰσί, τὸ δὲ αὐτὸ Πνεῦμα·
Having therefore made manifest the soothsayers and the prophets both by the first sign and also by the second, he next discourses of the wonders; not passing without reason to this topic, but so as to remove the dissension which had thence arisen, and to persuade both those that had the less portion not to grieve and…
And there are differences of administrations, but the same Lord.
καὶ διαιρέσεις διακονιῶν εἰσι, καὶ ὁ αὐτὸς Κύριος·
"And there are diversities of ministrations, but the same Lord." Thus, enriching the consolation, he adds mention of the Son also, and of the Father. And again, he calls these gifts by another name, designing by this also an increase of consolation. Wherefore also he thus said: "there are diversities of ministrations,…
And there are diversities of operations, but it is the same God which worketh all in all.
καὶ διαιρέσεις ἐνεργημάτων εἰσίν, ὁ δὲ αὐτός ἐστι Θεός, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν.
"And there are diversities of workings, but the same God who worketh all things in all." "And what," saith one, "is a working?" and what "a gift?" and what "a ministration?" They are mere differences of names, since the things are the same. For what "a gift" is, that is "a ministration," that he calls "an operation"…
But the manifestation of the Spirit is given to every man to profit withal.
Ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ Πνεύματος πρὸς τὸ συμφέρον.
"But to each one is given the manifestation of the Spirit to profit withal." Now after this, he comforts him also in another kind of way; by the consideration that the measure vouchsafed is profitable to him, even though it be not so large. For having said, that it is "the same Spirit," and "the same Lord," and "the…
For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;
ᾧ μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ Πνεῦμα,
"For to one is given through the Spirit the word of wisdom; to another the word of knowledge according to the same Spirit; to another, faith in the same Spirit; to another gifts of healing in the one Spirit." Seest thou how he every where makes this addition, saying, "through the same Spirit, and according to the same…
To another faith by the same Spirit; to another the gifts of healing by the same Spirit;
ἑτέρῳ δὲ πίστις ἐν τῷ αὐτῷ Πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ αὐτῷ Πνεύματι,
To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:
ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ δὲ προφητεία, ἄλλῳ δὲ διακρίσεις πνευμάτων, ἑτέρῳ δὲ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνεία γλωσσῶν·
But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.
πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται.
The universal medicine in which his consolation consists is that out of the same root, out of the same treasures, out of the same streams, they all receive. And accordingly, from time to time dwelling on this expression, he levels the apparent inequality, and consoles them. And above indeed he points out both the…
For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.
Καθάπερ γὰρ τὸ σῶμα ἕν ἐστι καὶ μέλη ἔχει πολλά, πάντα δὲ τὰ μέλη τοῦ σώματος τοῦ ἑνός, πολλὰ ὄντα, ἕν ἐστι σῶμα, οὕτω καὶ ὁ Χριστός·
After soothing them from the considerations that the thing given was of free favor; that they received all from "one and the self-same Spirit;" that it was given "to profit withal," that even by the lesser gifts a manifestation was made; and withal having also stopped their mouth from the duty of yielding to the…
For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
καὶ γὰρ ἐν ἑνὶ Πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες εἰς ἓν Πνεῦμα ἐποτίσθημεν.
Thus having, you see, recovered and raised up by this common example him who thought himself depreciated, again he leaves the topic of common experience, and comes to another, a spiritual one, bringing greater consolation and indicative of great equality of honor. What then is this? "For in one Spirit, saith he, were…
For the body is not one member, but many.
καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος, ἀλλὰ πολλά.
"For the body is not one member, but many." i.e., We are come to the same initiation, we enjoy the same Table. If now one Spirit both formed us and gathered us all together into one body; for this is the meaning of, "we were baptized into one body:" and vouchsafed us one table, and gave us all the same watering, (for…
If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?
ἐὰν εἴπῃ ὁ πούς, ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, — οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος;
This however he states last; but for the present he goes to the members themselves, saying thus: "If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?" "And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?" For if…
And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?
καὶ ἐὰν εἴπῃ τὸ οὖς, ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος, — οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος;
If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?
εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις;
"If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?" Thus, because, having fallen upon the difference of the members, and having mentioned feet, and hands, and eyes, and ears, he led them to the consideration of their own inferiority and superiority: see how…
But now hath God set the members every one of them in the body, as it hath pleased him.
νυνὶ δὲ ὁ Θεὸς ἔθετο τὰ μέλη ἓν ἕκαστον αὐτῶν ἐν τῷ σώματι καθὼς ἠθέλησεν.
Then because after all they were yet disturbed: that which he had done above, the same he doth also now. For as there he first alleged the expediency to comfort them and afterwards stopped their mouths, vehemently saying, "But all these worketh the one and the same Spirit, dividing to each one man severally even as He…
And if they were all one member, where were the body?
εἰ δὲ ἦν τὰ πάντα ἓν μέλος, ποῦ τὸ σῶμα;
"And if they were all one member, where were the body?" "But now are they many members, but one body." Thus having silenced them sufficiently by God's own arrangement, again he states reasons. And he neither doth this always nor that, but alternates and varies his discourse. Since on the one hand, he who merely…
And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.
οὐ δύναται δὲ ὀφθαλμὸς εἰπεῖν τῇ χειρί· χρείαν σου οὐκ ἔχω· ἢ πάλιν ἡ κεφαλὴ τοῖς ποσί· χρείαν ὑμῶν οὐκ ἔχω·
Having checked the envy of those in lower rank, and having taken off the dejection which it was likely that they would feel from greater gifts having been vouchsafed to others, he humbles also the pride of these latter who had received the greater gifts. He had done the same indeed in his discourse also with the…
Nay, much more those members of the body, which seem to be more feeble, are necessary:
ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστι,
"Nay, much rather those members of the body, which seem to be more feeble are necessary: And those parts of the body which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness." In every clause adding the term "body," and thereby both consoling…
And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness.
καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν, καὶ τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει,
For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked:
τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει. ἀλλ᾽ ὁ Θεὸς συνεκέρασε τὸ σῶμα, τῷ ὑστεροῦντι περισσοτέραν δοὺς τιμήν,
"But our comely parts have no need:" That is, lest any should say, "Why what kind of speech is this, to despise the honorable and pay court to the less honored?" "we do not this in contempt," saith he, "but because they 'have no need.'" And see how large a measure of praise he thus sets down in brief, and so hastens…
That there should be no schism in the body; but that the members should have the same care one for another.
ἵνα μὴ ᾖ σχίσμα ἐν τῷ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη·
"That there should be no schism in the body." Next he also adds the reason, showing that with a view to their profit he both caused it to lack and more abundantly honored it. And what is the reason? "That there should be no schism," saith he, "in the body." (And he said not, "in the members," but, "in the body.") For…
And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.
καὶ εἴτε πάσχει ἓν μέλος, συμπάσχει πάντα τὰ μέλη, εἴτε δοξάζεται ἓν μέλος, συγχαίρει πάντα τὰ μέλη.
"And whether one member suffereth all the members suffer with it; or one member is honored, all the members rejoice with it." "Yea, with no other view," saith he, "did He make the care He requires common, establishing unity in so great diversity, but that of all events there might be complete communion. Because, if…
Now ye are the body of Christ, and members in particular.
Ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους.
For lest any should say, "What is the example of the body to us? since the body is a slave to nature but our good deeds are of choice;" he applies it to our own concerns; and to signify that we ought to have the same concord of design as they have from nature, he saith, "Now ye are the body of Christ." But if our body…
And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.
Καὶ οὓς μὲν ἔθετο ὁ Θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, εἶτα χαρίσματα ἰαμάτων, ἀντιλήψεις, κυβερνήσεις, γένη γλωσσῶν.
Thus what I spake of before, this also he now doth. Because they thought highly of themselves in respect of the tongues he sets it last every where. For the terms, "first" and "secondly," are not used by him here at random, but in order by enumeration to point out the more honorable and the inferior. Wherefore also he…
Are all apostles? are all prophets? are all teachers? are all workers of miracles?
μὴ πάντες ἀπόστολοι; μὴ πάντες προφῆται; μὴ πάντες διδάσκαλοι; μὴ πάντες δυνάμεις;
Have all the gifts of healing? do all speak with tongues? do all interpret?
μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων; μὴ πάντες γλώσσαις λαλοῦσι; μὴ πάντες διερμηνεύουσι;
For even as the great gifts God hath not vouchsafed all to all men, but to some this, and to others that, so also did He in respect of the less, not proposing these either to all. And this He did, procuring thereby abundant harmony and love, that each one standing in need of the other might be brought close to his…
But covet earnestly the best gifts: and yet shew I unto you a more excellent way.
ζηλοῦτε δὲ τὰ χαρίσματα τὰ κρείττονα. καὶ ἔτι καθ᾽ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι.
Then he subjoins further the most powerful consolation, and sufficient to recover them and quiet their vexed souls. And what is this? "Desire earnestly," saith he, "the better gifts. And a still more excellent way show I unto you." Now by saying this, he gently hinted that they were the cause of their own receiving…
Every note is a real passage, quoted word for word from a published English translation, with its source. Nothing here is summarised or written by us. Some verses have many notes and some have none, because the Fathers wrote more on some passages than others.
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