1 Corinthians 11:30

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1 Corinthians 11:30 in Multiple Translations

Berean Standard Bible BSB

That is why many among you are weak and sick, and a number of you have fallen asleep.

King James Version KJV

For this cause many are weak and sickly among you, and many sleep.

American Standard Version ASV

For this cause many among you are weak and sickly, and not a few sleep.

Bible in Basic English BBE

For this cause a number of you are feeble and ill, and a number are dead.

Free Bible Version FBV

That's the reason why many of you are weak and sick, and some even have died.

Geneva Bible 1599 GNV

For this cause many are weake, and sicke among you, and many sleepe.

Young's Literal Translation YLT

Because of this, among you many [are] weak and sickly, and sleep do many;

World English Bible WEB

For this cause many among you are weak and sickly, and not a few sleep.

Noah Webster Bible WBS

For this cause many are weak and sickly among you, and many sleep.

Douay-Rheims 1899 DRV

Therefore are there many infirm and weak among you, and many sleep.

Translation for Translators T4T

Many people in your group are weak and sick, and several have died [EUP] because of the way they acted when they ate that bread and drank that wine.

Plain English Version PEV

That is the reason why a lot of you are weak and sick now, and some of your mob have died.

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Berean Amplified Bible — 1 Corinthians 11:30

BAB

Word Study

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1 Corinthians 11:30 Interlinear (Deep Study)

BIB

GRK δια τουτο εν υμιν πολλοι ασθενεις και αρρωστοι και κοιμωνται ικανοι

δια dia G1223 through/because of Prep

τουτο ohutos G3778 this/he/she/it Dem-ASN

εν en G1722 in/on/among Prep

υμιν su G4771 you Pron-2DP

πολλοι polus G4183 much Adj-NPM

ασθενεις asthenēs G772 weak Adj-NPM

και kai G2532 and Conj

αρρωστοι arrōstos G732 ill Adj-NPM

και kai G2532 and Conj

κοιμωνται koimaō G2837 to sleep Verb-PPI-3P

ικανοι hikanos G2425 sufficient Adj-NPM

Greek Word Study

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Greek Word Reference — 1 Corinthians 11:30

δια dia G1223 "through/because of" Prep

Means through or because of, like in Matthew 2:12 where the wise men left by another route. It shows cause or occasion, as in 1 Corinthians 3:15, being saved through fire. It can also describe a state or condition, like in Romans.

Definition: διά (before a vowel δ᾽, exc. Rom.8:10, 2Co.5:7, and in (Proper name)s; Tdf., Pr., 94), prep. with genitive, accusative, as in cl.; __1. with genitive, through; __(i) of Place, after verbs of motion or action: Mat.2:12 12:43, Mrk.2:23, Luk.4:30, Jhn.4:4, 2Co.11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, 1Co.3:15, 1Pe.3:20; βλέπειν δ. ἐσόπτρου, 1Co.13:12; metaphorically, of a state or condition: Rom.14:20, 2Co.2:4 5:7, 10; δ. γράμματος, ἀκροβυστίας (Lft., Notes, 263, 279), Rom.2:27 4:11; δι ̓ὑπομενῆς, Rom.8:25. __(ii) Of Time; __(a) during which: Mat.26:61, Mrk.14:58, Luk.5:5; δ. παντὸς τοῦ ζῆν, Heb.2:15; δ. παντός (διαπαντός in Mrk.5:5, Luk.24:53), always, continually, Mat.18:10, Act.2:25" (LXX) 10:2 24:16, Rom.11:10" (LXX), 2Th.3:16, Heb.9:6 13:15. __(b) within which: Act.1:3; δ. νυκτός, Act.5:19 16:9 17:10 23:31; __(with) after which (Field, Notes, 20; Abbott, JG, 255f.): Mrk.2:1, Act.24:17, Gal.2:1. __(iii) Of the Means or Instrument; __(1) of the efficient cause (regarded also as the instrument): of God, Rom.11:36, 1Co.1:9, Gal.4:7, Heb.2:10 7:21; of Christ, Rom.1:8 5:1, 17, 1Co.15:21, 1Pe.4:11, al.; δ. τ. ὑμῶν δεήσεως, Rom.1:12, 2Co.1:4, Gal.4:23, al.; __(2) of the agent, instrument or means; __(a) with genitive of person(s), Mat.11:2, Luk.1:70, Jhn.1:17, Act.1:16, Rom.2:16, 1Co.1:21, Eph.1:5, Heb.2:14, Rev.1:1, al.; ὑπὸ τ. κυρίου δ. τ. προφήτου (δ. τ. κυρίου, 1Th.4:2 (M, Th., in l.); Lft., Rev., 121f.), Mat.1:22 2:15, Rom.1:2; δ. ἐπιστολῆς ὡς δ. ἡμῶν (Field, Notes, 202), 2Th.2:2; δ. Σ. (NTD, 22), 1Pe.5:12; __(b) with genitive of thing(s) (where often the simple dative is used in cl.; Jannaris, Gr., 375), Jhn.11:4, Act.5:12; δ. τ. πίστεως, Rom.3:30; δ. λόγου θεοῦ, 1Pe.1:23; δ. παραβολῆς, Luk.8:4; δουλεύειν δ. τ. ἀγάπης, Gal.5:13; δ. ἐπαγγελίας, Gal.3:18, __2. C. accusative; __(i) rarely, as with genitive, through (Hom), δ. μέσον Σαμαρίας (ICC, in l.; Bl., §42, 1; Robertson, Gr., 581), Luk.17:11. __(ii) by reason of, because of, for the sake of; __(a) with accusative of person(s) (M, Pr., 105), Mrk.2:27, Jhn.6:57 11:42, Rom.8:20; __(b) with accusative of thing(s), δ. φθόνον, Mat.27:18, Mrk.15:10; δ. φόβον, Jhn.7:13 20:19; δ. ἀγάπην, Eph.2:4; δ. τοῦτο, freq., for this cause, therefore, Mat.6:25, Mrk.6:14, Luk.11:49, Jhn.6:65, al.; id. before ὅτι, Jhn.5:16 10:17, al.; δ. τί, why, Mat.9:11, 14 Mrk.2:18, Jhn.7:45, al.; δ. τό, with inf., Mrk.5:4, Luk.9:7, Jas.4:2. __3. In composition, __(1) through, as in διαβαίνω; __(2) of separation, asunder, as in διασπάω; __(3) of distribution, abroad, as in διαγγέλλω; __(4) of transition, as διαλλάσσω; __(5) of "perfective" action (M, Pr., 112f., 115f.), as διαφύγω, διακαθαρίζω. (AS)

Usage: Occurs in 603 NT verses. KJV: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in) See also: 1 Corinthians 1:1; 2 Corinthians 8:8; 1 Peter 1:3.

τουτο ohutos G3778 "this/he/she/it" Dem-ASN

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

υμιν su G4771 "you" Pron-2DP

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.

πολλοι polus G4183 "much" Adj-NPM

This word means much or many, and is used to describe things like large crowds, as in Mark 5:24, or a great amount of time, as in Matthew 25:19. It emphasizes the magnitude of something.

Definition: πολύς, πολλή, πολύ, [in LXX chiefly for רַב and cognate forms ;] __1. as adj., much, many, great, of number, space, degree, value, time, etc.: ἀριθμός, Act.11:21; ὄχλος, Mrk.5:24; θερισμός, Mat.9:37; χόρτος, Jhn.6:10; χρόνος, Mat.25:19; γογγυσμός, Jhn.7:12; πόνος, Col.4:13; δόξα, Mat.24:30; σιγή, Act.21:40; pl., προφῆται, Mat.13:17; ὄχλοι, Mat.4:25; δαιμόνια, Mrk.1:34; δυνάμεις, Mat.7:22, __2. As subst., pl. masc, πολλοί, many (persons): Mat.7:22, Mrk.2:2, al.; with genitive partit., Mat.3:7, Luk.1:16, al.; before ἐκ, Jhn.7:31, Act.17:12; with art., οἱ π., the many, Mat.24:12, Rom.12:5, 1Co.10:17, 33 2Co.2:17; opposite to ὁ εἶς (Lft., Notes, 291), Rom.5:15, 19; neut. pl., πολλά: Mat.13:3, Mrk.5:26, al.; accusative with adverbial force, Mrk.1:45, Rom.16:6 (Deiss., LAE, 317), 1Co.16:12, Jas.3:2, al.; neut. sing., πολύ: Luk.12:48; adverbially, Mrk.12:27, al.; πολλοῦ (genitive pret.), Mat.26:9; with compar. (Bl., §44, 5), π. σπουδαιότερον, 2Co.8:22; πολλῷ πλείους, Jhn.4:41. Compar., πλείων, neut., πλεῖον and πλέον (see WH, App., 151), pl., πλείονες, -ας, -α, contr., πλείους, -ω (cf. Mayser, 69), more, greater; __1. as adj.: Jhn.15:2, Act.18:2o, Heb.3:3; before παρά, Heb.11:4 (cf. Westc, in l. Was ΠΛΙΟΝΑ here a primitive error for ΗΔΙΟΝΑ ?); pi., Act.13:31, al.; with genitive compar., Mat.21:36; with num. (ἤ of comp. omitted), Act.4:22 24:11, al. __2. As subst., οἱ π., the greater number: Act.10:32 27:12, 1Co.10:5 15:6; also (Bl., §44, 3) others, more, the more: 2Co.2:6 4:15, Php.1:14; πλείονα, Luk.11:53; πλειον, πλέον, Mat.20:10, 2Ti.3:9; with genitive comp., Mk 12:43, Luk.21:3; π. Ἰωνᾶ ὧδε, Mat.12:41; adverbially, Act.4:17 20:9 24:4. __3. As adv., πλεῖον: before ἤ, Luk.9:13; with genitive comp., Mat.5:20; πλείω: with num., Mat.26:53. Superl., πλεῖστος, -η, -ον, __(a) prop., most: Mat.11:20 21:8; adverbially, τὸ π., 1Co.14:27; __(b) elative (M, Pr., 79), very great: ὄχλος π., Mrk.4:1. (AS)

Usage: Occurs in 386 NT verses. KJV: abundant, + altogether, common, + far (passed, spent), (+ be of a) great (age, deal, -ly, while), long, many, much, oft(-en (-times)), plenteous, sore, straitly See also: 1 Corinthians 1:26; Acts 23:21; 1 Peter 1:3.

ασθενεις asthenēs G772 "weak" Adj-NPM

This word describes someone or something that is weak or feeble, lacking physical or moral strength, as mentioned in 1 Corinthians 1:27 and 2 Corinthians 10:10.

Definition: ἀσθενής -ές (ἀ- neg., σθένος, strength), [in LXX for עָנִי, etc. ;] without strength, weak, feeble: 1Co.1:27 4:10 12:22, 2Co.10:10, Gal.4:9, 1Th.5:14, Heb.7:18, 1Pe.3:7. Rhetorically, τό ἀ. τ. θεοῦ, God's action of apparent weakness: 1Co.1:25; of bodily debility, sick, sickly: Mat.25:39 (Rec.) Mat.25:43-44, Luk.9:2 (Rec.) Luk.10:9, Act.4:9 5:15-16 In moral and spiritual sense (MM, see word; Cremer, 526), Mat.26:41, Mrk.14:38, Rom.5:6, 1Co.8:7 8:9-10 9:22 11:30.† (AS)

Usage: Occurs in 23 NT verses. KJV: more feeble, impotent, sick, without strength, weak(-er, -ness, thing) See also: 1 Corinthians 1:25; Acts 4:9; 1 Peter 3:7.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

αρρωστοι arrōstos G732 "ill" Adj-NPM

The word for being sick or weak, used in Matthew 14:14 and Mark 6:5 to describe people who were ill. It refers to physical weakness or sickness. Jesus healed many people who were described as infirm.

Definition: ἄρρωστος, -ον (ἀ- neg., ῥώννυμι), [in LXX: 3Ki.14:5Α, Mal.1:8 (חָלָה), Sir.7:35 * ;] feeble, sickly: Mat.14:14, Mrk.6:5, 13 16:18, 1Co.11:30.† (AS)

Usage: Occurs in 5 NT verses. KJV: sick (folk, -ly) See also: 1 Corinthians 11:30; Mark 6:13; Matthew 14:14.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

κοιμωνται koimaō G2837 "to sleep" Verb-PPI-3P

To sleep or fall asleep, sometimes used to describe death, as in Matthew 27:52 and John 11:11.

Definition: κοιμάω, -ῶ [in LXX chiefly for שָׁכַב ;] to lull to sleep, put to sleep. Mid and pass., to fall asleep (M, Pr., 162; M, Th., 1, 4, 13): Mat.28:13, Luk.22:45, Jhn.11:12, Act.12:6. Metaph, of death: Mat.27:52, Jhn.11:11 Act.7:60 13:36, 1Co.7:39 11:30 15:6 15:18 15:20 15:51, 1Th.4:13-15, 2Pe.3:4 (cf. Isa.14:8 43:17, 2Ma.12:45).† SYN.: καθεύδω (AS)

Usage: Occurs in 18 NT verses. KJV: (be a-, fall a-, fall on) sleep, be dead See also: 1 Corinthians 7:39; 2 Peter 3:4; Matthew 28:13.

ικανοι hikanos G2425 "sufficient" Adj-NPM

In the Bible, this word means being sufficient or competent, like having enough skills or resources to get the job done. Jesus used it to describe John the Baptist in Matthew 3:11. It can also refer to having a strong character.

Definition: ἱκανός, -ή, -όν (ἵκω, ἱκάνω, to reach, attain), [in LXX for דַּי, etc. ;] __1. of persons, suffcient, competent, fit: with inf., Mat.3:11, Mrk.1:7, Luk.3:16, 1Co.15:9, 2Co.3:6, 2Ti.2:2; before πρός, 2Co.2:16; before ἵνα, Mat.8:8, Luk.7:6. __2. Of things, in number, quantity or size, sufficient, enough, much, many: absol., ἱκανοί, Luk.7:11 (WH, R, omit) Luk.8:32, Act.12:12 14:21 19:19, 1Co.11:30; ὄχλος ἱ., Mrk.10:46, Luk.7:12, Act.11:24, 26 19:26; κλαυθμός, Act.20:37; ἀργύρια, Mat.28:12; λαμπάδες, Act.20:8; λόγοι, Luk.23:9; φῶς, Act.22:6; ἱ, ἐστιν (cf. לָכֶם רַב, LXX ἱκανούσθω, Deu.3:26), Luk.22:38; τὸ ἱ. ποιεῖν (Lat. satisfacere; cf. Jer.48:30), Mrk.15:15; τὸ ἱ. λαμβάνειν (Lat. satis accipere; see M, Pro.20:1-30 f.), Act.17:9; of time, ἡμέραι ἱ., Act.9:23, 43 18:18 27:7; ἱ. χρόνος, Luk.8:27, Act.8:11 14:3 27:9; pl., Luk.20:9; ἐκ χρόνων ἱ., Luk.23:8; ἀπὸ ἱ. ἐτῶν, Rom.15:23 (WH); ἐφ ̓ ἱκανόν (cf. 2Ma.8:25), Act.20:11.† (AS)

Usage: Occurs in 41 NT verses. KJV: able, + content, enough, good, great, large, long (while), many, meet, much, security, sore, sufficient, worthy See also: 1 Corinthians 11:30; Acts 20:11; Matthew 28:12.

Study Notes — 1 Corinthians 11:30

Show Verse Quote Highlights

Context
Cross References
1 Corinthians 11:30 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Corinthians 11:30
Jamieson-Fausset-Brown on 1 Corinthians 11:30
Matthew Poole's Commentary on 1 Corinthians 11:30
Trapp's Commentary on 1 Corinthians 11:30
Ellicott's Commentary on 1 Corinthians 11:30
Adam Clarke's Commentary on 1 Corinthians 11:30
Cambridge Bible on 1 Corinthians 11:30
Barnes' Notes on 1 Corinthians 11:30
Whedon's Commentary on 1 Corinthians 11:30
Sermons on 1 Corinthians 11:30

Context — Sharing in the Lord’s Supper

28Each one must examine himself before he eats of the bread and drinks of the cup. 29For anyone who eats and drinks without recognizing the body eats and drinks judgment on himself.

30That is why many among you are weak and sick, and a number of you have fallen asleep.

31Now if we judged ourselves properly, we would not come under judgment. 32But when we are judged by the Lord, we are being disciplined so that we will not be condemned with the world.

Cross References

	Reference	Text (BSB)
1	Revelation 3:19	Those I love, I rebuke and discipline. Therefore be earnest and repent.
2	Numbers 20:12	But the LORD said to Moses and Aaron, “Because you did not trust Me to show My holiness in the sight of the Israelites, you will not bring this assembly into the land that I have given them.”
3	Amos 3:2	“Only you have I known from all the families of the earth; therefore I will punish you for all your iniquities.”
4	Psalms 38:1–8	O LORD, do not rebuke me in Your anger or discipline me in Your wrath. For Your arrows have pierced me deeply, and Your hand has pressed down on me. There is no soundness in my body because of Your anger; there is no rest in my bones because of my sin. For my iniquities have overwhelmed me; they are a burden too heavy to bear. My wounds are foul and festering because of my sinful folly. I am bent and brought low; all day long I go about mourning. For my loins are full of burning pain, and no soundness remains in my body. I am numb and badly crushed; I groan in anguish of heart.
5	Exodus 15:26	saying, “If you will listen carefully to the voice of the LORD your God, and do what is right in His eyes, and pay attention to His commands, and keep all His statutes, then I will not bring on you any of the diseases I inflicted on the Egyptians. For I am the LORD who heals you.”
6	1 Thessalonians 4:14	For since we believe that Jesus died and rose again, we also believe that God will bring with Jesus those who have fallen asleep in Him.
7	Numbers 20:24	“Aaron will be gathered to his people; he will not enter the land that I have given the Israelites, because both of you rebelled against My command at the waters of Meribah.
8	2 Samuel 12:14–18	Nevertheless, because by this deed you have shown utter contempt for the word of the LORD, the son born to you will surely die.” After Nathan had gone home, the LORD struck the child that Uriah’s wife had borne to David, and he became ill. David pleaded with God for the boy. He fasted and went into his house and spent the night lying in sackcloth on the ground. The elders of his household stood beside him to help him up from the ground, but he was unwilling and would not eat anything with them. On the seventh day the child died. But David’s servants were afraid to tell him that the child was dead, for they said, “Look, while the child was alive, we spoke to him, and he would not listen to us. So how can we tell him the child is dead? He may even harm himself.”
9	Psalms 89:31–34	if they violate My statutes and fail to keep My commandments, I will attend to their transgression with the rod, and to their iniquity with stripes. But I will not withdraw My loving devotion from him, nor ever betray My faithfulness. I will not violate My covenant or alter the utterance of My lips.
10	Numbers 21:6–9	So the LORD sent venomous snakes among the people, and many of the Israelites were bitten and died. Then the people came to Moses and said, “We have sinned by speaking against the LORD and against you. Intercede with the LORD so He will take the snakes away from us.” So Moses interceded for the people. Then the LORD said to Moses, “Make a fiery serpent and mount it on a pole. When anyone who is bitten looks at it, he will live.” So Moses made a bronze snake and mounted it on a pole. If anyone who was bitten looked at the bronze snake, he would live.

1 Corinthians 11:30 Summary

This verse in 1 Corinthians 11:30 tells us that not respecting the Lord's body during the Lord's Supper can lead to sickness or even death, as a form of God's discipline. It's like when we disobey our parents and they correct us to help us learn and grow, as seen in Hebrews 12:10-11. To avoid this, we need to examine our hearts before participating in the Lord's Supper, making sure we're doing it with reverence and humility, as encouraged in Psalm 51:17. By doing so, we show respect for the Lord's body and avoid God's judgment, as warned in 1 Corinthians 11:29.

Frequently Asked Questions

What does it mean to be 'weak and sick' in 1 Corinthians 11:30?

In this context, being 'weak and sick' refers to physical ailments that result from not properly examining oneself before participating in the Lord's Supper, as seen in 1 Corinthians 11:28-29, which can lead to God's discipline, as mentioned in 1 Corinthians 11:32.

What does 'fallen asleep' mean in this verse?

In the Bible, 'fallen asleep' is often a euphemism for death, as seen in 1 Thessalonians 4:13-14, so in 1 Corinthians 11:30, it implies that some believers have died prematurely due to God's judgment for their careless participation in the Lord's Supper.

Is this verse saying that God is punishing believers for not following a certain ritual?

While it may seem that way, the focus is on the heart's condition and reverence for the Lord's body, as seen in 1 Corinthians 11:29, rather than the ritual itself; God's discipline is meant to correct and restore, as stated in Hebrews 12:10-11.

How can I apply this verse to my life?

By regularly examining your heart and actions, especially before participating in the Lord's Supper, and seeking to honor the Lord with reverence and humility, as encouraged in Psalm 51:17 and 1 Corinthians 10:31.

Reflection Questions

What are some ways I can prepare my heart before participating in the Lord's Supper to avoid God's judgment?
How can I balance reverence for the Lord's body with the joy and freedom of participating in the Lord's Supper?
In what ways can I examine myself to ensure I am not bringing judgment upon myself, as warned in 1 Corinthians 11:29?
How does the reality of God's discipline, as mentioned in 1 Corinthians 11:32, impact my daily walk with the Lord?

Gill's Exposition on 1 Corinthians 11:30

For this cause many are weak and sickly,.... Because of their unworthy participation of the Lord's supper, many in the Corinthian church were attended with bodily infirmities and diseases; either by

Jamieson-Fausset-Brown on 1 Corinthians 11:30

For this cause many are weak and sickly among you, and many sleep. Weak and sickly. The "weak" [ astheneis (G772)] have naturally no strength; the "sickly" [ arroostoi (G732)] have lost their strength by disease.

Matthew Poole's Commentary on 1 Corinthians 11:30

You, it may be, are not aware of it, but look upon other causes why so many amongst you are sick, and weak, and die immaturely; but I, as the apostle of Jesus Christ, (and so know the mind and will of God), assure you, that this your irreverent and irreligious profanation of this holy ordinance, is one great cause of so many among you being sick, and weak, and dying in unripe age. Some think that the word sleep argues that they were godly, penitent Christians that so died, (for the death of wicked men is hardly called sleeping any where in holy writ), to let us know, that even good people, who yet may be saved, may bring judgments in this life upon themselves, as by the profanation of God’ s name in other ordinances, so more especially by their profanation of it in this ordinance of the supper.

Trapp's Commentary on 1 Corinthians 11:30

30 For this cause many are weak and sickly among you, and many sleep. Ver. 30. Many are weak] The mortality at Corinth began at God’ s house, and that for unworthy communicating. God will be sanctified of all that draw near to him. He loves to be acquainted with men in the walks of their obedience, and yet he takes state upon him in his ordinances, and will be served like himself, or we shall hear from him. What manner of men therefore ought we to be that come so near to God in this holy ordinance? Nadab and Abihu can tell you that the flames of jealousy are hottest about the altar. Uzzah and the Bethshemites, though dead, do yet tell you that justice as well as mercy is most active about the ark. Judgment begins at God’ s own house, 1 Peter 4:17; and the destroying angel begins at the sanctuary, Ezekiel 9:6.

Ellicott's Commentary on 1 Corinthians 11:30

(30) For this cause—i.e., because you do not regard these feasts, to which the Lord’s Supper is joined as gatherings in a common body, but eat and drink to excess, and so gain no spiritual advantage, but actually physical evil, many are weak and sickly. And many sleep.—Better, and some die. Even death sometimes resulted from their drunken orgies, either naturally, or by God’s direct visitation.

Adam Clarke's Commentary on 1 Corinthians 11:30

Verse 30. For this cause] That they partook of this sacred ordinance without discerning the Lord's body; many are weak and sickly: it is hard to say whether these words refer to the consequences of their own intemperance or to some extraordinary disorders inflicted immediately by God himself. That there were disorders of the most reprehensible kind among these people at this sacred supper, the preceding verses sufficiently point out; and after such excesses, many might be weak and sickly among them, and many might sleep, i.e. die; for continual experience shows us that many fall victims to their own intemperance. How ever, acting as they did in this solemn and awful sacrament, they might have "provoked God to plague them with divers diseases and sundry kinds of death." Communion service.

Cambridge Bible on 1 Corinthians 11:30

30. For this cause many are weak and sickly among you] If the body be the temple of the Lord (ch. 1 Corinthians 6:19), we can well understand how a crime against His Body and Blood (1 Corinthians 11:27) would deprive the body of any Christian who committed it of His presence, and predispose it to sickness and even death. This is the judgment of which the Apostle speaks in 1 Corinthians 11:29. Cf. also St John 5:14.and many sleep] Literally, a considerable number, even more than the number of those who are weak and sickly. For sleep, see ch. 1 Corinthians 7:39.

Barnes' Notes on 1 Corinthians 11:30

For this cause - On account of the improper manner of celebrating the Lord’s Supper; see 1 Corinthians 11:21. Many are weak - (ἀσθενεῖς astheneis). Evidently referring to prevailing bodily sickness and disease.

Whedon's Commentary on 1 Corinthians 11:30

30. Weak and sickly… sleep—Commentators generally agree that Paul here ascribes a then prevalent sickliness and mortality in the Church to their desecration of the holy supper.

Sermons on 1 Corinthians 11:30

	Sermon	Description
	The Nature of God by Paris Reidhead	In this sermon, the preacher emphasizes that our pursuit of happiness is deeply ingrained in our nature as human beings. However, he warns against the delusion that positions or ho
	Peter Rejects Christ by Welcome Detweiler	In this sermon, missionary Alexander Clark shares a story about a young man who falls down while carrying groceries and is advised to wait for hyenas to come and get him. Clark use
	The Fear of God (01) Introduction by Don Courville	In this sermon, the speaker shares a personal experience of witnessing a man struggling to walk and falling down. Instead of laughing, the speaker realizes that this is an opportun
	When Ministry Becomes Idolatry by Shane Idleman	In this sermon, the preacher discusses the challenges and power of breaking free from idolatry and self-exaltation. He emphasizes the danger of being driven by the pace of life and
	On Eagles' Wings Pt 118 by Don Courville	In this sermon, the preacher emphasizes the importance of guarding one's family from the busyness that can distract them from worshiping and being together. He highlights Satan's d
	Letters to Olympias - Part 1 by St. John Chrysostom	John Chrysostom addresses the deaconess Olympias, encouraging her to endure suffering with patience and faith. He reminds her of the trials faced by Job and Lazarus, emphasizing th
	The Sorrows of Backsliding by John R. Rice	John R. Rice preaches about the consequences of backsliding, emphasizing that God chastises His beloved children when they sin, as seen in Hebrews 12:5,6. He uses examples like Dav