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1 Corinthians 10:15

1 Corinthians 10:15 in Multiple Translations

I speak to reasonable people; judge for yourselves what I say.

I speak as to wise men; judge ye what I say.

I speak as to wise men; judge ye what I say.

What I am saying is for wise men, do you be the judges of it.

I'm talking to sensible people, so you decide whether I'm telling the truth.

I speake as vnto them which haue vnderstanding: iugde ye what I say.

as to wise men I speak — judge ye what I say:

I speak as to wise men. Judge what I say.

I speak as to wise men; judge ye what I say.

I speak as to wise men: judge ye yourselves what I say.

It is to people who think that they are wise that I write. So, you, as wise people, judge whether what I am writing is true.

I know that you people can think properly, so you yourselves work out what is right.

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Berean Amplified Bible — 1 Corinthians 10:15

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1 Corinthians 10:15 Interlinear (Deep Study)

BIB
GRK ως φρονιμοις λεγω κρινατε υμεις ο φημι
ως hōs G5613 as/when Adv
φρονιμοις phronimos G5429 thoughtful Adj-DPM
λεγω legō G3004 to say Verb-PAI-1S
κρινατε krinō G2919 to judge Verb-AAM-2P
υμεις su G4771 you Pron-2NP
ο hos, hē G3739 which Rel-ASN
φημι phēmi G5346 to assert Verb-PAI-1S
Greek Word Study

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Greek Word Reference — 1 Corinthians 10:15

ως hōs G5613 "as/when" Adv
This word means as or when, showing a comparison or timing. It's used in many verses, like Mark 4:26 and 1 Corinthians 3:15, to show how things are done. It helps explain how or when something happens.
Definition: ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ. __I. As relat. adv. of manner, as, like as, just as, even as; __1. with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mrk.4:26, 1Co.3:15, Eph.5:28, Jas.2:12, al.; ὡς . . . οὕτως, Act.8:32, 1Co.7:17, al.; elliptically (sc. οὕτως, οὕτω), with nom., Mat.6:29, al.; with accusative, Mat.19:19, Mrk.12:31, al.; with prep., Mat.26:55, Mrk.14:48, Luk.22:52, Jhn.7:10, al.; with verb., Jhn.15:6, 2Co.3:1, Eph.2:3, 1Th.5:6, al.; with ptcp. (the ptcp. however not having the special force wh. it has in cl.; see Bl., §73, 5; 74, 6), Mat.7:29, Mrk.1:22, Heb.13:17, al.; freq implying opinion or belief, Rom.9:32; so esp, with genitive absol., 1Co.4:18, 2Co.5:20, 1Pe.4:12, 2Pe.1:3. __2. Before numerals, about, nearly: Mrk.5:13, Jhn.1:40, Act.5:7, al. __3. Before adjectives and adverbs, how: Rom.10:15 11:33, 1Th.2:10; with superl., ὡς τάχιστα, as quickly as possible, Act.17:15. __II. As conjunction; __1. temporal, __(a) as, when, since: Mrk.9:21 14:72, Luk.1:23, Jhn.2:9, al.; __(b) while, when, as long as: Luk.12:58, Jhn.12:36, Gal.6:10 (Field, Notes, 191); ὡς ἄν (M, Pr., 167, and see: ἄν), Rom.15:24, 1Co.11:34, Php.2:23. __2. Final, in order that; with inf., in order to (M, Pr., 204n), Luk.9:52, Act.20:24, Heb.7:9. (AS)
Usage: Occurs in 436 NT verses. KJV: about, after (that), (according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as, unto), since, so (that), that, to wit, unto, when(-soever), while, X with all speed See also: 1 Corinthians 3:1; 2 Timothy 1:3; 1 Peter 1:14.
φρονιμοις phronimos G5429 "thoughtful" Adj-DPM
Being thoughtful means being wise and discreet, like in Matthew 10:16 where Jesus tells his disciples to be wise as serpents. It involves being cautious and having good judgment.
Definition: φρόνιμος, -ον (φρονέω), [in LXX for בִּין, חָכָם etc. ;] practically wise, sensible, prudent: Mat.10:16 24:45, Luk.12:42, 1Co.10:15; opposite to μωρός, Mat.7:24 25:2, 4 25:8-9, 1Co.4:10; to ἄφρων, 2Co.11:19; φ. παρ᾽ ἑαυτῷ (EV, wise in one's own conceit), Rom.11:25 12:16 (cf. Pro.3:7); compar., -ώτερος, Luk.16:8.† SYN.: see: σοψός (AS)
Usage: Occurs in 14 NT verses. KJV: wise(-r) See also: 1 Corinthians 4:10; Matthew 24:45; Romans 11:25.
λεγω legō G3004 "to say" Verb-PAI-1S
This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.
Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)
Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.
κρινατε krinō G2919 "to judge" Verb-AAM-2P
To judge means to make a decision or form an opinion about something. In the Bible, it can mean to condemn or punish, as seen in Romans 14:5 and Acts 13:46. It involves separating right from wrong.
Definition: κρίνω, [in LXX chiefly for שׁפט, also for ריב ,דּין, etc. ;] __1. to separate, select, choose (cl.; in LXX: 2Ma.13:15). __2. to approve, esteem: Rom.14:5. __3. to be of opinion, judge, think: Luk.7:43, 1Co.11:13; before τοῦτο ὅτι, 2Co.5:14; with accusative and inf., Act.16:15; with accusative and pred., Act.13:46 26:8. __4. to decide, determine, decree: with accusative, Act.16:4, Rom.14:13, 1Co.7:37, 2Co.2:1; with inf. (Field, Notes, 167), Act.20:16 25:25, 1Co.2:2 5:3, Tit.3:12 (cf. 1Ma.11:33, Wis.8:9, al.); with accusative and inf., Act.21:25 27:1. __5. to judge, adjudge, pronounce judgment: absol., Jhn.8:16, 26; before κατά, with accusative, Jhn.7:24 8:15; κρίσιν κ., Jhn.7:24; τ. δίκαιον, Luk.12:57 (Deiss., LAE, 118); in forensic sense, Jhn.18:31, Act.23:3, al.; pass., Rom.3:4 (LXX); of God's judgment, Jhn.5:30 8:50, Rom.2:16 3:6, 2Ti.4:1, 1Pe.4:5, al. __6. = κατακρίνω, to condemn (cl.): Act.13:27; of God's judgment, Jhn.3:18 5:22 12:47, 48, Act.7:7, Rom.2:12, 1Co.11:32, Heb.10:30" (LXX), Jas.5:9, Rev.19:2, al. __7. As in LXX (for שׁפט), to rule, govern ( 4Ki.15:5, Psa.2:10, al.): Mat.19:28, Luk.22:30, 1Co.6:3. __8. to bring to trial (cl.); mid., to go to law: with dative of person(s), Mat.5:40; before μετά, with genitive of person(s) (of the opponent), ἐπί, with genitive (of the judge), 1Co.6:1, 6 (cf. ἀνα-, ἀπο-, ἀντ-απο- (-μαι), δια-, ἐν-, ἐπι-, κατα-, συν-, ὑπο- (-μαι), συν-υπο- (-μαι)). SYN.: see: δικάστης. (AS)
Usage: Occurs in 99 NT verses. KJV: avenge, conclude, condemn, damn, decree, determine, esteem, judge, go to (sue at the) law, ordain, call in question, sentence to, think See also: 1 Corinthians 2:2; James 4:12; 1 Peter 1:17.
υμεις su G4771 "you" Pron-2NP
This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.
Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)
Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.
ο hos, hē G3739 "which" Rel-ASN
The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.
Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)
Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.
φημι phēmi G5346 "to assert" Verb-PAI-1S
To assert or declare, meaning to speak or say something, as seen in Matthew 13:29 and John 1:23. It is often used to quote someone's words or make a statement.
Definition: φημί [in LXX chiefly for נָאַם, also for אָמַר; frequently in 2-4 Mac ;] to declare, say: frequently in quoting the words of another, Mat.13:29 26:61, Luk.7:40 22:58, Jhn.1:23, al.; interjected into the recorded words (cl.), Mat.14:8, Act.23:35, al.; φησί, impersonal (Bl., § 30, 4), 1Co.6:16 (Lft., Notes, 217; but cf. Bl., l.with), 2Co.10:10 (WH, mg., φασίν), Heb.8:5; joined with syn. verb (cf. LS, see word, II, 2), ἀποκριθεὶς αὐτῷ ἔφη, Luk.23:3; before -πρός, Luk.22:70, al.; with accusative of thing(s), 1Co.10:15 10:19; accusative and inf., Rom.3:8; before ὅτι (Bl., § 70, 3), 1Co.10:19 15:50 (cf. σύν-φημι) (AS)
Usage: Occurs in 58 NT verses. KJV: affirm, say See also: 1 Corinthians 6:16; Acts 26:25; Hebrews 8:5.

Study Notes — 1 Corinthians 10:15

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Cross References

ReferenceText (BSB)
1 1 Corinthians 8:1 Now about food sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up.
2 1 Thessalonians 5:21 but test all things. Hold fast to what is good.
3 1 Corinthians 11:13 Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered?
4 1 Corinthians 4:10 We are fools for Christ, but you are wise in Christ. We are weak, but you are strong. You are honored, but we are dishonored.
5 Job 34:2–3 “Hear my words, O wise men; give ear to me, O men of learning. For the ear tests words as the mouth tastes food.
6 1 Corinthians 6:5 I say this to your shame. Is there really no one among you wise enough to arbitrate between his brothers?
7 1 Corinthians 14:20 Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be mature.

1 Corinthians 10:15 Summary

[The Apostle Paul is speaking to believers who are able to think critically and make wise decisions, encouraging them to use their minds to evaluate his teachings. This means we should be thoughtful and discerning in our faith, using the Bible as our guide, as seen in Psalm 119:105. By doing so, we can grow in our understanding of God's Word and apply it to our lives in a meaningful way, as encouraged in James 1:22-25.]

Frequently Asked Questions

What does the Apostle Paul mean by 'reasonable people' in this verse?

The Apostle Paul is referring to believers who are mature and able to think critically about their faith, as seen in 1 Corinthians 2:14-16, where he discusses the difference between the natural and spiritual mind.

Is Paul asking us to judge his teachings based on our own opinions?

No, Paul is not asking us to rely solely on our own opinions, but rather to use discernment and biblical wisdom to evaluate his teachings, as encouraged in 1 Thessalonians 5:21 and Acts 17:11.

How does this verse relate to the concept of discernment in the Christian life?

This verse emphasizes the importance of discernment in the Christian life, as seen in Hebrews 5:14, where it is written that solid food is for the mature, who by constant use have trained themselves to distinguish good from evil.

What is the significance of Paul's appeal to reason in this verse?

Paul's appeal to reason highlights the importance of using our minds to understand and apply biblical truth, as seen in 2 Timothy 2:15, where we are encouraged to be workers who correctly handle the word of truth.

Reflection Questions

  1. What are some ways I can cultivate discernment in my own life, and how can I apply this verse to my daily decisions?
  2. How can I balance the need for reason and discernment with the importance of faith and trust in God's sovereignty?
  3. In what ways can I use my mind to serve God and understand His Word, and what are some potential pitfalls to avoid in this process?
  4. How does this verse relate to the concept of 'testing the spirits' mentioned in 1 John 4:1-6, and what are some practical implications for my life?

Gill's Exposition on 1 Corinthians 10:15

I speak as to wise men,.... That is, what he was now going to say concerning the Lord's supper, and the communion which believers have with Christ in it, which they as Christians must have knowledge

Jamieson-Fausset-Brown on 1 Corinthians 10:15

I speak as to wise men; judge ye what I say. Appeal to their own judgment to weigh the argument-namely, That as partaking of the Lord's supper involves a partaking of the Lord himself, and partaking

Matthew Poole's Commentary on 1 Corinthians 10:15

As to the present case, you are persons that understand the principles of Christian religion, I will make you judges in this case.

Trapp's Commentary on 1 Corinthians 10:15

15 I speak as to wise men; judge ye what I say. Ver. 15. I speak as to wise men] i.e. Well skilled in the doctrine of the sacraments, from one of which I am about to argue. Piscator, after he had read some of the Fathers, gave over for this reason, because scarce any of them did rightly understand the use and efficacy of baptism. Judge ye what I say] Jovianus the emperor was wont to wish that he might govern wise men, and that wise men might govern him.

Ellicott's Commentary on 1 Corinthians 10:15

(15) I speak as to wise men.—These words are not hypothetical; they imply the point of view from which the Apostle is now regarding his readers—viz., competent to recognise the force of his argument. Having warned them against any participation in idolatry, even such as would be involved in joining in the sacrificial feasts, as dangerous to themselves, he now proceeds to show that such a participation would be derogatory to, and incompatible with, their union with Christ. The identity and intimacy of that union is first established by a reference to the Holy Communion, in partaking of which both the unity of the Church and its union with Christ are vividly expressed.

Adam Clarke's Commentary on 1 Corinthians 10:15

Verse 15. I speak as to wise men] The Corinthians valued themselves not a little on their wisdom and various gifts; the apostle admits this, and draws an argument from it against themselves. As ye are so wise, surely ye can see the propriety of abominating idolatry of every kind: for an idol is nothing in the world, and can do nothing for you and nothing against you.

Cambridge Bible on 1 Corinthians 10:15

15–22. The danger of eating Meats sacrificed to Idols shewn from the example of Sacrificial Feasts in general15. I speak as to wise men; judge ye what I say] Even in the plenitude of his Apostolic authority, he does not forbid the Corinthians the exercise of their reason. They, as well as he, have the unction from above (1 John 2:20, cf. ch. 1 Corinthians 2:12), and can therefore discern the force of what he says. See also ch. 1 Corinthians 11:13.

Barnes' Notes on 1 Corinthians 10:15

I speak as to wise men ... - I speak to people qualified to understand the subject; and present reasons which will commend themselves to you. The reasons referred to are those which occupy the remainder of the chapter.

Whedon's Commentary on 1 Corinthians 10:15

15. Wise men—In the apostolic Church there was, in spite of every shortcoming, an inspired wisdom, responsive to the inspired teachings of the apostles, and ratifying them as the true doctrine of Christ.

Sermons on 1 Corinthians 10:15

SermonDescription
Zac Poonen Brokenness by Zac Poonen In this sermon, the speaker emphasizes the importance of God breaking us in order to use us effectively. He uses the example of Jacob being broken for twenty years in his father-in
Paris Reidhead Christian Ethics by Paris Reidhead Paris Reidhead addresses the complexities of Christian ethics in a culture rife with idolatry, particularly in Corinth, where meat offered to idols posed a dilemma for believers. H
John Piper The Life of the Mind and the Love of God by John Piper In this sermon, the speaker emphasizes the importance of loving God with all our minds. He lists seven or eight things that we should avoid in order to cultivate a love for God. Th
Ron Bailey Church Life Revisited- 1 Corinthians 13 by Ron Bailey This sermon focuses on Paul's criteria for what is useful in the church, emphasizing the importance of edification and building up the covenant community. Paul's key question throu
Daniel L. Akin The Danger of Loving a Theological System More Than the Savior by Daniel L. Akin In this sermon, Danny Akin addresses the issue of extreme Calvinism and its negative impact on believers. He emphasizes the importance of loving Jesus and his church above any theo
Ernest C. Reisinger Carnal Christians by Ernest C. Reisinger In this sermon, the preacher discusses three important things to remember when thinking about the church. He references Matthew 3:12, where John the Baptist speaks about Jesus. The
Jim Cymbala The Anointing by Jim Cymbala In this sermon, Pastor Jim shares a personal experience of seeking guidance from the Holy Spirit on what to preach. He emphasizes the importance of being led by the Spirit and rely

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