There are strong emotions that rise up within us when it comes to the Bible and understanding the logos of the Elohim. We cling to what we think we know and emotionally defend our ideas because our feelings are strong. However, if we are to learn and grow we have to put our emotions away. We have to stop getting triggered by certain subjects in the Bible so that we can comprehend them. Paul is a very scholarly writer who expects that we will remember and tie together ideas he wrote about a few verses earlier. We tend to segment each verse and forget to connect the big ideas. Paul did not write his letter to the Corinthians in chapters or verses, someone else added those later. 1 Corinthians 12 is an emotional chapter for many people and there are many opinions regarding the operation and who the operative is of miracle working power. We have to stop looking at the people the Holy Spirit chooses to use to benefit others in the Body of Christ. The Christians operating the power of the Holy Spirit are not beneficiaries of anything, the people they minister to are. Put the emotions away. There is a lot of depth to this section and we have to take the time to define the words and break down sentences that Paul used to clearly understand what he was saying. We have to look at the grammatical structure of verse 1, as it has become misleading with the addition of punctuation and an added word. Once we see the sentence diagrammed then we can make sense of what Paul was telling the Corinthians. Let’s dig in.
1 Corinthians 12:1 G4012 But concerning G1161 G3588 the G4152 spirituals, G80 brethren, G3756 I do not G2309 want G1473 you G50 to be ignorant.
1 Corinthians 12:1 G4012 PREP περι G1161 CONJ δε G3588 T-GPN των G4152 A-GPN πνευματικων G80 N-VPM αδελφοι G3756 PRT-N ου G2309 [G5719] V-PAI-1S θελω G5209 P-2AP υμας G50 [G5721] V-PAN αγνοειν
4152 LSJ Gloss:πνευματικός of spirit, spiritual
Dodson:πνευματικός spiritual.
TBESG:πνευματικός spiritual
G:A
πνευματικός, -ή, -όν
(< πνεῦμα),
__1. of or caused by the wind, air or breath (Arist., al.).
__2. spiritual (opp. to σωματικός, Plut.);
__(a) of created beings : τὰ π. (RV, the spiritual hosts), Eph.6:12; of that which is related to the human spirit, opp. to ψυχικός,
__(b) of that which belongs to or is actuated by the Divine Spirit;
__α of persons :
__β of things :
SYN.: ψυχικός, which see, and cf. DB, ii, 410, iv, 612 (AS)
Thayer:
1) relating to the human spirit, or rational soul, as part of the man which is akin to God and serves as his instrument or organ
1a) that which possesses the nature of the rational soul
2) belonging to a spirit, or a being higher than man but inferior to God
3) belonging to the Divine Spirit
3a) of God the Holy Spirit
3b) one who is filled with and governed by the Spirit of God
4) pertaining to the wind or breath; windy, exposed to the wind, blowing
πνευματικός
pneumatikos phyoo-mat-ik-os' From G4151; non-carnal, that is, (humanly) ethereal (as opposed to gross), or (daemoniacally) a spirit (concretely), or (divinely) supernatural, regenerate, religious KJV Usage: spiritual.
The word “spirituals” is an adjective, genitive case, plural, neuter. Genitive case implies possession. The preposition is “about”, or “concerning”. The noun is “brethren”. The prepositional phrase is “about spiritual brethren”. A prepositional phrase starts with a preposition, “about” and ends with a noun “brethren”. The object of the preposition is “brethren”. “Spiritual” is a modifier of the object of the preposition, an adjective. The LXX-WH makes it easy to diagram a sentence because it already identifies the parts of speech. On the left side is the subject, “brethren”, on the right side are two predicates, “wish” (verb), “ignorant” (verb), “you” is the object of the verb “ignorant” or better translated “not to know”.
Clearly the comma after “spirituals” is incorrect. The sentence should read:
“But about the spiritual brethren, not wish you not to know.”
Since the work of parsing out the parts of speech is done for us by the LXX-WH, we can see, the word pneumatikos is an adjective describing the noun, brethren. All the other English translations add the word “gifts” after spiritual, to include another noun for the adjective. Paul was not talking about spiritual gifts he was talking about spiritual brethren. Spiritual people. Spiritual is the adjective describing brethren, it shows possession. The “brethren” are the owners of “spirituals”, which is plural, and neutral, meaning not gender specific.
By adding or implying a second noun (gifts) we change what Paul was saying. The “but” connects his previous and current words regarding the love feasts to the operations of the Holy Spirit. Paul is long in thought and complex in his letters. He is brainy. He expected the reader to put the two subjects together. We are used to isolating every sentence so that we forget what the long context is. The word “gifts” is not used or implied in the long or immediate context. To add it creates another subject. Clearly the word “but” is not advocating for a new separate subject but a connected subject.
To go one step further, the word starting out this entire chapter is a conjunction. Paul did not separate his letter with chapters and verses, other people did that. The love feast was like a pot luck, where everyone ate together. The mistake was that the rich upper class were eating first, separately from everyone else, while claiming that they were hungry. The Lord’s supper is communion, but this is not what they were doing, 1 Corinthians 11:20. The first thing to note here is their mistake that eating a pot luck was similar to communion, it is not. These are social gatherings where people discussed things, like how scary the spiritual brethren were because they had some sort of power overcome them, and they were probably cursing while speaking in strange languages under this power. We can see how Paul addressing the spiritual brethren in chapter 12 connects with this church social pot luck. Paul is having to correct the bad behaviors and the rumors.
Paul then says ‘but about the spiritual brethren, I don’t wish you to not know’. Here is the comparison, on the one hand people are eating unworthily and are sick because they thought their pot luck was like communion, on the other hand the spiritual brethren scared the people with the power of the Holy Spirit in operation. The spiritual brethren are the answer to the people who are weak and sick.
People can be healed in communion, the remembrance of the body and blood of Jesus the Messiah. Unfortunately Paul points out that people were eating unworthily. The spiritual brethren were part of some discussions at the pot luck and Paul has to strongly explain. This is why 1 Corinthians 12 is an explanation of the variety of operations of the Holy Spirit.
This first sentence of 1 Corinthians 12 should clear up all the arguments of whether the gifts of the Spirit are relevant and in operation today. They are relevant and in operation in spiritual Christian people. Brethren always implies Christian brothers and sisters in the Messiah. This is a qualifying point, the one using spiritual operations from the Holy Spirit has to be a Christian. Non-Christians do not have the spiritual abilities of the Holy Spirit. This is another way to judge fruit. People who are using Jesus’ name and the gifts of the Holy Spirit illegally, as Jesus pointed out, are not going to enter the kingdom of heaven, Matthew 7:23.
The sentence is simple, spiritual brothers and sisters in Christ are not the ones eating unworthily or cursing Jesus. They are the ones capable of helping the weak and sick among them. Paul then reminds them that they used to be led away by dumb idols. His bigger point is not to be afraid of the spiritual brethren who are operating the power of the Holy Spirit.
1 Corinthians 12:2 G1492 You know G3754 that G3753 when G1484 you were nations, G1510.7.5 G4314 [2to G3588 3the G1497 5idols G3588 G880 4voiceless G5613 6even as G302 G71 7you were led G520 1being led away].
Paul’s reminder that they were led by voiceless idols, points to the fear they had regarding cursing Jesus by way of the Holy Spirit. Paul explains that speaking in the Spirit of the Elohim is a normal natural part of being Spirit filled. The Corinthians shouldn’t be afraid of the spiritual brethren speaking in the Spirit of the Elohim.
1 Corinthians 12:3 G1352 Therefore G1107 I make known G1473 to you, G3754 that G3762 no one G1722 [2in G4151 3spirit G2316 4of God G2980 1speaking] G3004 says, G331 Jesus is anathema; G* G2532 and G3762 no one G1410 is able G2036 to say, G2962 Lord G* Jesus, G1508 except G1722 by G4151 [2spirit G39 1holy].
No spiritual brethren will ever say by the Spirit of the Elohim, anathema Jesus, or curse Jesus. What does this tell us? There were people that were claiming to be speaking by way of the Holy Spirit, who did curse Jesus. They were probably Pharisees who claimed religious superiority over Christians. Paul addresses this by pointing out the obvious. If someone claims to be a Christian then they will not curse Jesus and if someone claims to be speaking by the Elohim, the Father, the Son, or the Holy Spirit, they will not curse Jesus. The same is true for claiming that Jesus is Yahweh. Only the spiritual brethren can say by way of the Holy Spirit that Jesus is Yahweh.
Paul has addressed some of the churches biggest obstacles, spiritual brethren speaking by the Spirit of the Living Elohim. Keeping in mind that the word pneumatikos is plural, Paul is going to address the distribution and variety of charisma, grace, favor, gifts.
1 Corinthians 12:4 G1243 But [2divisions G1161 G5486 3of favors G1510.2.6 1there are], G3588 but the G1161 G1473 same G4151 spirit;
1243 LSJ Gloss:διαίρεσις a dividing, division
Dodson:διαίρεσις division, distribution, difference, distinction.
TBESG:διαίρεσις variety
G:N-F
δι-αίρεσις, -εως, ἡ
(< διαιρέω), [in LXX chiefly for מַחֲלֹקֶת ;]
__1. a distinction, diference.
__2. a division, distribution: 1Co.12:4-6 (cf. διαιρέω; Cremer, 616).†
(AS)
Thayer:
1) division, distribution
2) distinction, difference
2a) in particular, a distinction arising from a different distribution to different persons
διαίρεσις
diairesis dee-ah'ee-res-is From G1244; a distinction or (concretely) variety KJV Usage: difference, diversity.
5486 LSJ Gloss:χάρισμα a grace, favour: a free gift, gift of God's grace
Dodson:χάρισμα an undeserved favor
a gift of grace, an undeserved favor.
TBESG:χάρισμα
gift
G:N-N
χάρισμα, -τος, τό
(< χαρίζομαι) [in LXX: Sir.7:33 א (AB, χάρις) Sir.38:30 Bl (א AB2R, χρῖσμα) * ;]
a gift of grace, a free gift, esp. of extraordinary operations of the Spirit in the Apostolic Church, but including all spiritual graces and endowments (Lft., Notes, 148 f.):
Thayer:
1) a favour with which one receives without any merit of his own
2) the gift of divine grace
3) the gift of faith, knowledge, holiness, virtue
4) the economy of divine grace, by which the pardon of sin and eternal salvation is appointed to sinners in consideration of the merits of Christ laid hold of by faith
5) grace or gifts denoting extraordinary powers, distinguishing certain Christians and enabling them to serve the church of Christ, the reception of which is due to the power of divine grace operating on their souls by the Holy Spirit
χάρισμα
charisma char'-is-mah From G5483; a (divine) gratuity, that is, deliverance (from danger or passion); (specifically) a (spiritual) endowment, that is, (subjectively) religious qualification, or (objectively) miraculous faculty KJV Usage: (free) gift.
“But variety free gifts they are but the same Spirit.”
Paul tells us that there is a variety diairesis a “distinction, difference, or distribution,” of the free gift of God’s grace, which is undeserved favor. The word charisma is the noun form of charizomai, which is to grant as a favor.
5483 LSJ Gloss:χαρίζομαι to say
Dodson:χαρίζομαι I show favor to, forgive
(a) I show favor to, (b) I pardon, forgive, (c) I show kindness.
TBESG:χαρίζω to give grace
G:V
χαρίζομαι
(< χάρις), [in LXX: Est.8:7 (נָתַן), Sng.1:4 א,
__1. to show favour or kindness: with dative of person(s), Gal.3:18.
__2. to give freely, bestow: with accusative and dative,
__3. In late Gk. (= Lat. condonare), to grant forgiveness, forgive freely: of debt, Luk.7:42-43 (EGT, in l); of sin,
Thayer:
1) to do something pleasant or agreeable (to one), to do a favour to, gratify
1a) to show one's self gracious, kind, benevolent
1b) to grant forgiveness, to pardon
1c) to give graciously, give freely, bestow
1c1) to forgive
1c2) graciously to restore one to another
1c3) to preserve for one a person in peril
χαρίζομαι
charizomai khar-id'-zom-ahee Middle voice from G5485; to grant as a favor, that is, gratuitously, in kindness, pardon or rescue KJV Usage: deliver, (frankly) forgive, (freely) give, grant.
Charizomai is to “give grace", “show favor or kindness”, “freely given”. Charisma is “divine deliverance”, "spiritual endowment”, or “miraculous faculty”. There is a variety of divine deliverance or distribution of spiritual endowment, or a distinction of miraculous faculty. The word charis meaning “grace” is also derived from charizomai. Understanding the interconnectedness of these words makes Paul’s usage of them profound. These are not acquired by us, meaning we can not attain miraculous power on our own, this miraculous power is a free gift of grace, not to the spiritual brethren but a free gift to the one benefiting, the laity. The miraculous powers are distributed as a freely given favor. The spiritual brethren do not benefit from utilizing the undeserved favor and kindness of the Spirit of the Elohim, the laity benefit from these undeserved favors. The spiritual brethren are the arbitrators, or intercessors, distributing the deliverance.
1 Corinthians 12:5 G2532 and G1243 [2divisions G1248 3of services G1510.2.6 1there are], G2532 and G3588 the G1473 same G2962 Lord.
1248 LSJ Gloss:διακονία the office of a
Dodson:διακονία waiting at table, service, ministration waiting at table; in a wider sense: service, ministration.
TBESG:διακονία service
G:N-F
διακονία, -ας, ἡ
(< διάκονος), [in LXX for נַעַר, שָׁרַת pi.:
the office and work of a διάκονος, service, ministry;
__(a) of domestic duties (Field, Notes, 63): Luk.10:40
__(b) spec. of religious ministration, and the exercise of ministerial functions in the Church:
Thayer:
1) service, ministering, esp. of those who execute the commands of others
2) of those who by the command of God proclaim and promote religion among men
2a) of the office of Moses
2b) of the office of the apostles and its administration
2c) of the office of prophets, evangelists, elders etc.
3) the ministration of those who render to others the offices of Christian affection esp. those who help meet need by either collecting or distributing of charities
4) the office of the deacon in the church
5) the service of those who prepare and present food
διακονία
diakonia dee-ak-on-ee'-ah From G1249; attendance (as a servant, etc.); figuratively (eleemosynary) aid, (official) service (especially of the Christian teacher, or technically of the diaconate) KJV Usage: (ad-) minister (-ing, -tration, -try), office, relief, service (-ing).
“And variety service they are and the same Yahweh”
The word diakonia means “service or ministration, or ministering”. What Paul is saying is that there are varieties of free unmerited favor and varieties of service. Someone who teaches, pastors, disciples, evangelizes, etc., is serving, and there are a variety of services.
1 Corinthians 12:6 G2532 And G1243 [2divisions G1755 3of operations G1510.2.6 1there are], G3588 [3the G1161 1but G1473 4same G1510.2.3 2it is] G2316 God, G3588 the one G1754 operating G3588 G3956 all things G1722 in G3956 all.
1755 Dodson:ἐνέργημαa working, an effect a working, an effect, operation.
TBESG:ἐνέργημα working
G:N-N
ἐνέργημα, -τος, τό
(< ἐνεργέω),
effect, operation (Polyb.): pl.,
(Cremer, 262, 713).†
(AS)
Thayer:
1) thing wrought
2) effect operation
ἐνέργημα
energēma en-erg'-ay-mah From G1754; an effect KJV Usage: operation, working.
1754 LSJ Gloss:ἐνεργέω to be in action, to operate
Dodson:ἐνεργέω I work, accomplish, am operative I work, am operative, am at work, am made to work, accomplish; mid: I work, display activity.
TBESG:ἐνεργέω be active
G:V
ἐνεργέω, -ῶ
[in LXX: Num.8:24 B (עֲבֹדָה צָבָא),
(for full lexical treatment, see AR, Eph., 243 ff.);
__1. intrans., to be at work or in action, to operate (opp. to ἀργέω): before ἐν, with dative of person(s),
__2. Trans., to work, effect, do: with accusative of thing(s),
; id, before ἐν, with dative of person(s),
; ἐ. ἐνέργειαν, Eph.1:19-20 Pass. (taken as mid. by Lft., Ga., 204 f.; but see AR, Eph., l.with; Milligan, Th., 28 f.; Mayor, Ja., 177 ff.), in NT, "always used of some principle or power at work" (Meyer), to be actuated, set in operation: 2Th.2:7; before ἐν,
Thayer:
1) to be operative, be at work, put forth power
1a) to work for one, aid one
2) to effect
3) to display one's activity, show one's self operative
ἐνεργέω
energeō en-erg-eh'-o From G1756; to be active, efficient KJV Usage: do, (be) effectual (fervent), be mighty in, shew forth self, work (effectually in).
“And variety operations they are but the same Elohim the operative all in all.”
There is also a variety of operations, effects, but the same Elohim is the active operative. The spiritual brethren are not operating on their own, but the active operative is the Elohim. The operating is the working of an effect. In short, working miraculous power for healing, or for knowledge is a benefit for the Body of Christ not the one operating the power.
Satanas has turned our minds completely around on this subject. We act as if ministering healing in the Body of Christ is bad, and allowing people to suffer is good. If there are pastors and church leaders who condemn the ministry of the spiritual brethren to the Body of Christ they are blinded by Satanas.
Paul has just announced three important points. That there are a variety of free unmerited favors, services, and operations.
There is a:
- Variety of unmerited favors for the laity
- Variety of services for the laity
- Variety of operations for the laity
This is where we have to wonder why it is that some people want to deny the working of the Holy Spirit in spiritual brethren. It is not for the spiritual brethren or their own benefit, it is for the laity and their benefit, those who are coming to communion who are still weak and sickly.
Paul also notes who is actively responsible for these things.
- The Holy Spirit is activating free unmerited favors
- Yahweh is activating services or ministries.
- The Elohim is activating operations and effects.
The fact that there is a variety of free gifts, services, and operations to the Body of Christ should help us recognize that this means we are not the lords over any miraculous power, or how, when, and why it is used. It is by way of the Holy Spirit, Yahweh, and the Elohim (the Father, Son, or Holy Spirit) that we have spiritual brethren to help the Body of Christ.
1 Corinthians 12:7 G1538 And to each G1161 G1325 is given G3588 the G5321 open display G3588 of the G4151 spirit G4314 for G3588 G4851 advantage.
5321 Dodson:φανέρωσις a manifestation a manifestation, disclosure.
TBESG:φανέρωσις manifestation
G:N-F
φανέρωσις, -εως, ἡ
(< φανερόω), [in LXX as seel. for δήλωσις אוּרִים), Lev.8:8, Cod. Ven. (Thayer, see word) * ;]
manifestation:
Thayer:
1) manifestation
φανερωσις
phanerōsis fan-er'-o-sis From G5319; exhibition, that is, (figuratively) expression, (by extension) a bestowment KJV Usage: manifestation.
“But everyone given the manifestation the Spirit towards the bring together.”
The manifestation of the Spirit is to bring people together. It is making the Holy Spirit clear, visible, and apparent, to bring together. In our ignorance we use the Holy Spirit to tear us apart. The word simpherō literally means “along with bear”, meaning collectively we are carrying together. The manifestation of the Holy Spirit should bring us together and should be carried together. Again it is the collective working of the Elohim in the spiritual brethren that brings operations/effects to the Body of Christ for the benefit of the Body of Christ.
Now Paul is going to detail for us how this works. We see a lot more words that we need to decipher to understand what Paul is saying.
1 Corinthians 12:8 G3739 For indeed one G3303 G1063 G1223 through G3588 the G4151 spirit G1325 is given G3056 word G4678 of wisdom; G243 and to another G1161 G3056 word G1108 of knowledge, G2596 according to G3588 the G1473 same G4151 spirit.
243 LSJ Gloss:ἄλλος alius, another, one besides
Dodson:ἄλλος other, another, different other, another (of more than two), different.
TBESG:ἄλλος another
G:A
ἄλλος, -η, -ο, (cf. Lat. alius, Eng. else),
[in LXX for אַחֵר ,אֶחָד, etc. ;]
other, another: absol., Mat.20:3, al.; ἄ. δέ,
Thayer:
1) another, other
For Synonyms see entry G5806
ἄλλος
allos al'-los A primary word; “else” , that is, different (in many applications) KJV Usage: more, one (another), (an-, some an-) other (-s, -wise).
“That truly for by means of Spirit give logos sophia (word wisdom) but another different logos gnōsis (word knowledge) downwards the same Spirit.”
The importance of the word allos here indicates that the Spirit will give one person a word of wisdom while another person a word of knowledge. The word kata “downward” indicates the origin and where it is going from the Spirit downward to the person. It is a download from the Holy Spirit to the individual spiritual person who is ministering.
1 Corinthians 12:9 G2087 And to another G1161 G4102 belief, G1722 in G3588 the G1473 same G4151 spirit; G243 and to another G1161 G5486 favors G2386 of cures, G1722 in G3588 the G1473 same G4151 spirit;
2087 LSJ Gloss:ἕτερος one of the
Dodson:ἕτερος another, different (a) of two: another, a second, (b) other, different, (c) one's neighbor.
TBESG:ἕτερος other
G:A
ἕτερος, -α, -ον,
[in LXX chiefly for אַחֵר ;]
distributive pron., prop. dual (BL, §13, 5; 51, 6), denoting the second of a pair, but in late Gk. encroaching on ἄλλος (M, Pr., 79f.);
__1. of number, other; with art., the other;
__(a) of two,
__2. Of kind or quality, other, another, different (Plat., Dem., al.):
SYN.: ἄλλος, which see (see reff. ut supr., also Robertson, Gr., 748ff.). (AS)
Thayer:
1) the other, another, other
1a) to number
1a1) to number as opposed to some former person or thing
1a2) the other of two
1b) to quality
1b1) another: i.e. one not of the same nature, form, class, kind, different
For Synonyms see entry G5806
ἕτερος
heteros het'-er-os Of uncertain affinity; (an-, the) other or different KJV Usage: altered, else, next (day), one, (an-) other, some, strange
5806 Strong's:
Synonyms
See Definition for allos { [G243]}
See Definition for eteros { [G2087]}
243 as compared with 2087 denotes numerical in distinction from
qualitative differences? 243 adds (' one besides'), 2087 distinguishes (' one of two')? every 2087 is an 243 but not every 243 is a 2087? 243 generally denotes simple distinction of individuals, 2087 involves the secondary idea of difference of kind.
To understand the distinction Strong’s sums it up by saying every eteros is an allos but not every allos is an eteros. When we say the word “another” we usually add qualifiers to denote what we mean, the Greek just uses a different word to denote what is being said. As an example think about marbles, we have another different marble and another different kind of marble. The allos marble might be the same type of glass marble possibly a different color, while the eteros marble might be another different kind of marble, maybe a metal ball bearing which looks like a marble. In both ideas they are marbles, and can be used for a game of marbles, both are “another different”, one however is “another different kind”.
1520 Dodson:εἷς one.
TBESG:εἷς one
G:A
εἷς
ιά, ἕν, genitive ἑνός, μιᾶς, ἑνός,
cardinal numeral, one;
__1. one, as opp. to many:
__2. Emphatically, to the exclusion of others;
__(a) a single (one):
__(b) one, alone:
__(with) one and the same:
__3. In late Gk., with weakened force, = τις or indef. art. (of. Heb. אֶחָד, Gen.22:13, al.; see B1., § 45, 2; M, Pr., 96 f.):
__4. Distributively: εἷς καστος (cl.),
Thayer:
1) one
εἷς
heis hice (Including the neuter [etc.] ἕν hen ); a primary numeral; one KJV Usage: a (-n, -ny, certain), + abundantly, man, one (another), only, other, some. See also G1527, G3367, G3391, G3762.
“But another different kind faith in the same Spirit but another different free gift healing in the one Spirit.”
The different kind of manifestation here is faith. While a logos of wisdom or knowledge are different yet similar because they are spoken words, faith is another different kind because it is activated inside a person. It is not operation that is outward but inward. The free gift of healing is another different manifestation. Every eteros are allos, but not all allos are eteros, in this case healing. Faith is another different kind of manifestation while the free gift of healing is another different operating manifestation.
The LXX-WH notes the word “one” instead of the word “same” referring to Spirit. Up to the first half of verse nine, Paul has used the phrase “same Spirit” but in this second half of verse nine he changes to “one Spirit. Paul seems to be emphasizing that it is one Spirit, the Holy Spirt varying the free gifts.
1 Corinthians 12:10 G243 and to another G1161 G1755 operations G1411 of powers; G243 and to another G1161 G4394 prophecy; G243 and to another G1161 G1253 distinction G4151 of spirits; G2087 and to another G1161 G1085 types G1100 of languages; G243 and to another G1161 G2058 translation G1100 of languages.
1411 LSJ Gloss:δύναμιςpower, might, strength
Dodson:δύναμις might, power, marvelous works (a) physical power, force, might, ability, efficacy, energy, meaning (b) plur: powerful deeds, deeds showing (physical) power, marvelous works.
TBESG:δύναμις power
G:N-F
δύναμις, -εως, ἡ
(< δύναμαι), [in LXX for עֹז ,גּבוּרָה ,צָבָה ,(חֵיל) חַיִל, etc.; 35 words in all ;]
power, might, strength; relatively, ability, power to perform:
Thayer:
1) strength power, ability
1a) inherent power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth
1b) power for performing miracles
1c) moral power and excellence of soul
1d) the power and influence which belong to riches and wealth
1e) power and resources arising from numbers
1f) power consisting in or resting upon armies, forces, hosts
For Synonyms see entry G5820
δύναμις
dunamis doo'-nam-is From G1410; force (literally or figuratively); specifically miraculous power (usually by implication a miracle itself) KJV Usage: ability, abundance, meaning, might (-ily, -y, -y deed), (worker of) miracle (-s), power, strength, violence, mighty
1100 LSJ Gloss:γλῶσσα the tongue
Dodson:γλῶσσα the tongue, a language, nationthe tongue, a language, a nation (usually distinguished by their speech).
Strong’s:γλῶσσα the tongue; by implication, a language (specially, one naturally unacquired)
Derivation: of uncertain affinity;
KJV Usage: tongue.
TBESG:γλῶσσα tongue
G:N-F
γλῶσσα, -ης, ἡ,
[in LXX chiefly for לָשׁוֹן ;]
__1. the tongue, as the organ of speech:
Thayer:
1) the tongue, a member of the body, an organ of speech
2) a tongue
1a) the language or dialect used by a particular people distinct from that of other nations
γλῶσσα
glōssa gloce'-sah Of uncertain affinity; the tongue; by implication a language (specifically one naturally unacquired) KJV Usage: tongue.
“But another different energēma dunamis (operation power) but another different prophecy, but another different judicial estimation spirits but another different kind genos glōssa (kinds/race unacquired tongues) but another different explanation unacquired tongues”.
Operation of miracle power, prophecy, and discerning, judicial estimation of spirits, and the explanation of unacquired language are allos manifestations. The eteros manifestation is races or kinds of unacquired languages. Paul is very accurate as to why he uses these words. There is a mystery here.
The idea of speaking in unacquired languages is different in that it is not doing something by revelation, as prophecy, or miracle power, or healing. It is a different kind of manifestation because the Holy Spirit speaks through us, but our mind is not thinking of the words before we say them. We can speak in tongues and do just about anything else like drive a car, exercise, or listen to someone else speak, all while speaking out loud in an unlearned unacquired language. The words we speak may be the tongues of men or angels, but we have not learned them, they just are spoken forth by the Holy Spirit. They are not thought of ahead of time. What the Holy Spirit wants spoken into the world is what is said. Some people think this is foolishness, however I would suggest that we look at this differently. It is not foolish to allow the Holy Spirit to speak through us, because whatever is said, is recorded and heard by all the other sons of the Elohim, the fallen sons and the faithfully serving sons. Recorded and heard. That is the goal of the Holy Spirit speaking eteros, another different kind of manifestation through spiritual brethren.
One of the things that people do is split these manifestations of the Holy Spirit up into three different groups of three. Paul actually splits them up according to other similar manifestations and other different kinds of manifestations. The two eteros manifestations are faith and unacquired languages. These two are done internally in the spiritual brethren. Faith being the deep rooted belief of the Living Elohim, and unacquired tongues being the vocalization of whatever the Holy Spirit wants spoken into the world. The mechanical usage of our body is without reference to the words spoken. We can start and stop speaking in tongues at any time, but the words uttered are naturally unacquired from the Holy Spirit.
1 Corinthians 12:11 G3956 But all G1161 G3778 these G1754 operate G3588 by the G1520 one G2532 and G3588 the G1473 same G4151 spirit, G1244 dividing G2398 privately G1538 to each G2531 as G1014 he wills.
1244LSJ Gloss:
διαιρέω to take one from another, to cleave in twain, to divide into parts
Dodson:διαιρέω I divide, distribute I divide into parts, cut asunder, distribute.
TBESG:διαιρέω to distribute
G:V
δι-αιρέω, -ῶ
[in LXX for בּתר (as Gen.15:10), חלק (as Jos.18:5), etc. ;]
__1. to divide into parts, cut asunder.
__2. to distribute: with accusative of thing(s), dative of person(s),
Refs
Luk.15:12, 1Co.12:11
Thayer:
1) to divide into parts, to part, to tear, cleave or cut asunder
2) to distribute
διαιρέω
diaireō dee-ahee-reh'-o From G1223 and G138; to separate, that is, distribute KJV Usage: divide.
2398 LSJ Gloss:ἴδιος one's own, pertaining to oneself
Dodson:ἴδιος one's own, private, personal one's own, belonging to one, private, personal; one's own people, one's own family, home, property.
TBESG: ἴδιος one's own/private
G:A
ἴδιος, -α, -ον (in Attic usually -ος, -ον),
[in LXX chiefly for of person(s) suff., also for לָהֶם, etc.; (τὰ ἴ.) בֵּיתוֹ ;]
__1. one's own;
__(a) of that which is private and personal (in cl. opp. to κοινός, δημόσιος; cf. infr. 3);
__(b) of property, friends, home, country, etc. (in cl. opp. to ἀλλότριος; in late writers often, like ἑαυτοῦ, with weakened sense, see M, Pr., 87ff.; Deiss., BS, 123f.):
__2. peculiar, distinct, appropriate, proper: τὸ ἴ. σῶμα, 1Co.15:38; ἐν τ. ἰ. τάγματι, 1Co.15:23; εἰς τ. τόπον τ. ἴ., Act.1:25; = αὐτοῦ (see Deiss., ut. supr.),
__3. Adverbially (see supr., 1 (a); and cf. WM, 739:2);
__(a) ἰδίᾳ, severally, separately: 1Co.12:11;
__(b) κατ᾽ ἰδίαν, apart, privately, in private:
Thayer:
1) pertaining to one's self, one's own, belonging to one's self
ἴδιος
idios id'-ee-os Of uncertain affinity; pertaining to self, that is, one's own; by implication private or separate KJV Usage: X his acquaintance, when they were alone, apart, aside, due, his (own, proper, several), home, (her, our, thine, your) own (business), private (-ly), proper, severally, their (own).
“But all these things operate the one and the same Spirit distribute one’s own, each one just as intends.”
It is the Holy Spirit who distributes to one’s own people or one’s own family as the word idios suggests. The manifestations operate the one and the same Spirit who distributes to one’s own people. The Holy Spirit chooses each one as desired. All nine free gift manifestations operate through the Holy Spirit. Seven function differently than two. One of the two is an inward manifestation, faith. The other of the two is an outward manifestation of the Holy Spirit speaking into the world, through spiritual brethren. The other seven are for the building up of the Body of Christ. The two are for the building up of the spiritual brethren.
As we see, Paul was addressing a few missteps at Corinth. The people were eating pot luck/love feasts together and socializing, thinking that this was communion. Paul explains communion and addresses the rumors that some people were possibly cursing Jesus by speaking in unacquired languages. Paul then shares some of the variety of favors, services, and operations, for the laity. He tells them it is the Holy Spirit who distributes these favors for the benefit of the laity. This is our foundation for the operation of the Holy Spirit in our lives for the church body. We will come back to this next week.
