1 Corinthians 9:1-10
Fifth Sunday after Epiphany – A Women’s Lectionary

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AmI I not free?II Am I not an apostle?III

Notes on verse 1a

I “am” = eimi. This is to be, exist.
II “free” = eleutheros. Probably from erchomai (to come or go). This is a free person, at liberty, not a slave. Properly, it is unshackled – figuratively, it is one who has the freedom to choose their destiny. Also, it is one who does not have obligation or liability.
III “apostle” = apostolos. From apostello (to send, send away, send forth as a messenger, to commission); {from apo (from, away from) + stello (to set, arrange, prepare, provide for); {probably from histemi (to stand, place, set up, establish, stand firm)}}. This is a messenger – someone sent out on a mission as an envoy or delegate. It can also refer to someone set at liberty. Generally, this is a messenger who is meant to be a representative of the one who sent them. They are thus, set apart on a mission literally or figuratively.

Have I not seenIV JesusV our Lord?VI Are you not my workVII in the Lord? 

Notes on verse 1b

IV “seen” = horao. To see, perceive, attend to, look upon, experience. Properly, to stare at and so implying clear discernment. This, by extension, would indicate attending to what was seen and learned. This is to see, often with a metaphorical sense. Can include inward spiritual seeing.
V “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
VI “Lord” = Kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.
VII “work” = ergon. From ergo (to work, accomplish, do). This is work, task, deed, labor, effort.

If I am not an apostle to others,VIII at least I am to you, for you are the sealIX of my apostleshipX in the Lord.

Notes on verse 2

VIII “others” = allos. This is other, another. Specifically, it is another of a similar kind or type. There is a different word in Greek that speaks of another as a different kind (heteros).
IX “seal” = sphragis. 16x in NT. Perhaps from phrasso (to stop, fence in). This is a seal, signet, or signet ring. It is also the impression of that seal; so, the thing attested to by that seal – proof or a signifier of privacy.
X “apostleship” = apostole. Related to “apostle” in v1. 4x in NT. From apostello (see note III above). This is a commission or apostleship.

This is my defenseXI to those who would examineXII me. Do we not haveXIII the rightXIV

Notes on verses 3-4a

XI “defense” = apologia. 8x in NT. From apologeomai (to make an accounting or defend oneself – particularly in court; present proof or evidence using sound logic); {from apo (from, away from) + logos (word, statement, speech, analogy; a word that carries an idea or expresses a thought, a saying; a person with a message or reasoning laid out in words; by implication, a topic, line of reasoning, or a motive; can be used for a divine utterance or as Word – Christ); from lego (to speak, tell, mention)}. This is a verbal defense, especially in a legal setting, that is well reasoned to respond to the issue at hand. It is an apology, clearing, plea, or vindication.
XII “examine” = anakrino. 16x in NT. From ana (up, again, back, among, anew) + krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging). 16x in NT. This is to scrutinize, examine, investigate, judge, or discern. Properly, it refers to very thorough investigation or careful study. It was used to talk about investigating crimes in the ancient world. It can also be used to talk about interrogation that uses torture.
XIII “have” = echo. This is to have, hold, possess.
XIV “right” = exousia. Related to “am” in v1. From exesti (to be permitted or lawful); {from ek (out, out of) + eimi (see note I above)}. This is power to act or weight. It especially denotes moral authority or influence. It can mean domain, liberty, freedom, capacity, mastery, right, force, or strength.

to our foodXV and drink?XVI Do we not have the right to be accompanied byXVII a believingXVIII

Notes on verses 4b-5a

XV “food” = phago. This is to eat or figuratively to consume like rust does.
XVI “drink” = pino. This is to drink, literally or figuratively.
XVII “be accompanied by” = periago. 6x in NT. From peri (about, concerning, all around, encompassing) + ago (lead, bring, carry, drive, go). This is to lead around, compass, go about.
XVIII “believing” = adelphe. From adelphos (brother in a literal or figurative sense); {from a (with, sharing) + delphus (womb)}. This is sister in a literal or figurative sense.

wife,XIX as do the otherXX apostles and the brothersXXI of the Lord and Cephas?XXII 

Notes on verse 5b

XIX “wife” = gune. Perhaps from ginomai (to come into being, to happen, become, be born; to emerge from one state or condition to another; this is coming into being with the sense of movement or growth). This is woman, wife, or bride. This is where the word “gynecologist” comes from.
XX “other” = loipos. From leipo (to leave behind, be lacking). This is the rest, remained, remnant, other, residue.
XXI “brothers” = adelphos. Related to “believing” in v5. See note XVIII above.
XXII “Cephas” = Kephas. 9x in NT. From Aramaic kepha (stone or rock). This is Cephas, the Aramaic translation of Peter’s name.

Or is it onlyXXIII BarnabasXXIV and I who have no right to refrain from working for a living?XXV 

Notes on verse 6

XXIII “only” = monos. Perhaps from meno (to stay, abide, wait, endure). This is alone, single, remaining, mere, desolate.
XXIV “Barnabas” = Barnabas. Probably from Aramaic Barnabas (Barnabas); {from bar (son); {Aramaic corresponding to ben (son literal or figurative; also, grandson, subject, nation); from banah (to build or obtain children)} + nabi (prophet, prophecy, speaker; someone inspired)}. This is Barnabas, meaning “son of prophecy” or “representative.” See https://www.abarim-publications.com/Meaning/Barnabas.html#.XsduKmhKhPY
XXV “working for a living” = ergazomai. Related to “work” in v1. From ergon (see note VII above). This is to work, labor, perform, toil.

Who at any time pays theXXVI expensesXXVII for doing military service?XXVIII

Notes on verse 7a

XXVI {untranslated} = idios. This is something that belongs to you or that is personal, private, apart. It indicates a stronger sense of possession than a simple possessive pronoun. This is where “idiot” comes from (denoting someone who hasn’t had formal training or education and so they rely on their own understanding).
XXVII “expenses” = opsonion. 4x in NT. From the same as opsarion (fish or little fish. It can also refer to a cooked sauce or salted fish served as a condiment); from opson (cooked food) OR from optos (roasted, cooked); {related to hepso (to steep)} + oneomai (to buy); {from onos (a price or sum)}. This is wages, salary, expenses, or provisions. It is purchasing food – used later of stipend for soldiers to get rations. It came to mean wages or other pay and figuratively eternal reward.
XXVIII “doing military service” = strateuo. 7x in NT. From stratos (encamped army) OR from stratia (army; used figuratively for large, organized groups like the angels and the hosts of heaven, which is to say the stars); from the same as strateuo (to wage war, fight, serve as a soldier; used figuratively for spiritual warfare); or from the base of stronnuo (to spread, to spread out like a bed). This is to fight a war, be a soldier, doing military service. It can also mean doing spiritual warfare figuratively.

Who plantsXXIX a vineyardXXX and does not eatXXXI any of its fruit?XXXII

Notes on verse 7b

XXIX “plants” = phuteuo. 11x in NT. From phuton (a plant) OR from the base of phuo (to grow, produce, spring up; perhaps from the sense of puff or blow – to swell up; hence, to germinate; to grow literally or figuratively). This is plant or implant. Figuratively, this word is used for Christian teaching.
XXX “vineyard” = ampelon. From ampelos (vine or grapevine as that which coils around); perhaps from the base of amphoteros (both, all); {from amphi (around) + halon (the threshing floor where grain is rolled to separate from the chaff); {from halos (threshing floor); probably from helisso (to roll up, coil, wrap)}}. This is vineyard. Figuratively, it can be the religious life of the people of Israel or the body of Christ.
XXXI “eat” = esthio. This is to eat or figuratively to devour or consume like rust.
XXXII “fruit” = karpos. Perhaps from harpazo (to seize by force, snatch away); from haireo (to choose, take). This is a fruit or vegetable, through sometimes it refers to an animal. Figuratively, it is deeds, results, profits, or gain.

Or who tendsXXXIII a flockXXXIV and does not getXXXV any of its milk?XXXVI

Notes on verse 7c

XXXIII “tends” = poimaino. 11x in NT. From poimen (shepherd in a literal or figurative sense – one who feeds, protects, rules). This is to tend, care for, shepherd. It focuses on tending, guiding, and protecting rather than feeding. Figuratively, it can mean to govern.
XXXIV “flock” = poimne. Related to “tends” in v7. 5x in NT. Probably from poimen (see note XXXIII above). This is flock or fold in a literal or figurative sense – usually sheep or goats.
XXXV “get” = esthio. Same as “eat” in v7. See note XXXI above.
XXXVI “milk” = gala. 5x in NT. This is milk – it can be literal or figurative. The Greek word for galaxy comes from this word, i.e. “milky way.”

Do I sayXXXVII this on humanXXXVIII authority? Does not the lawXXXIX also sayXL the same? 

Notes on verse 8

XXXVII “say” = laleo. From lalos (talkative). This is to talk, say, or preach.
XXXVIII “human” = anthropos. Related to “seen” in v1. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (see note IV above)}. This is human, humankind. Used for all genders.
XXXIX “law” = nomos. From nemo (to parcel out). Literally, this is that which is assigned. It can be usage, custom, or law. This word can be used for human or divine law. It can be used specifically for the law of Moses or as a name for the Torah (the first five books of the Bible). Sometimes it is used for scripture as a whole, used of the Gospel, or of any theology. It is also used for the “tradition of the elders,” which would be the oral Torah – the tradition of the laws plus their interpretations as they were passed down over time. We must carefully consider which meaning of “law” is meant when we interpret passages the word is found in.
XL “say” = lego. Related to “defense” in v3. See note XI above.

For it is writtenXLI in the law of Moses,XLII “You shall not muzzleXLIII an oxXLIV while it is treading out the grain.”XLV

Notes on verse 9a

XLI “written” = grapho. This is to write or describe. It is where the word “graphic” comes from.
XLII “Moses” = Mouses. From Hebrew Mosheh (Moses); from mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
XLIII “muzzle” = phimoo. 8x in NT. From phimos (a muzzle). This is to muzzle so speechless, silence, quiet.
XLIV “ox” = bous. 8x in NT. Perhaps from bosko (to feed or pasture a flock; figuratively, to nourish spiritually) This is a cow, ox, or bull.
XLV “treading out the grain” = aloao. Related to “vineyard” in v7. 3x in NT. From halon (see note XXX above). This is to thresh wheat or corn. It can also refer to the thresher.

Is it for oxen that GodXLVI is concerned?XLVII 10 Or does he not speakXLVIII entirelyXLIX for our sake?

Notes on verses 9b-10a

XLVI “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
XLVII “is concerned” = melo. 10x in NT. This is to think about something, take an interest, to pay attention. It is to care or worry about something.
XLVIII “speak” = lego. Same as “say” in v8. See note XL above.
XLIX “entirely” = pantos. 9x in NT. From pas (all, every, every kind of). This is entirely, all, altogether, undoubtedly.

It was indeed written for our sake, for whoever plowsL shouldLI plow in hopeLII and whoever threshesLIII should thresh in hope of a shareLIV in the crop. 

Notes on verse 10b

L “plows” = arotriao. 3x in NT. From arotron (a plow); from aroo (to plow or till). This is to plow or one who plows.
LI “should” = opheilo. Perhaps from the base of ophelos (advantage, gain, profit); from ophello (heaped together, accumulate, increase). This is to be indebted morally or legally – having an obligation one must meet. This term came from the legal world, but was then adopted in reference to morality. In the New Testament it is used for humanity’s ethical responsibility.
LII “hope” = elpis. From elpo (to anticipate, welcome, expect; usually to anticipate positively). This is expectation, hope, trust, confidence faith. The expectation can be abstract or concrete.
LIII “threshes” = aloao. Same as “treading out the grain” in v9. See note XLV above.
LIV “share” = metecho. Related to “have” in v4. 8x in NT. From meta (with, among, behind, beyond) + echo (see note XIII above). This is to share in, participate, belong, eat or drink, be a member.


Image credit: “Museo Nazionale Romano – Terme di Diocleziano” by @@@@@ exPRO, 2013.