1 Corinthians 9:21
1 Corinthians 9:21 in Multiple Translations
To those without the law I became like one without the law (though I am not outside the law of God but am under the law of Christ), to win those without the law.
To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.
to them that are without law, as without law, not being without law to God, but under law to Christ, that I might gain them that are without law.
To those without the law I was as one without the law, not as being without law to God, but as under law to Christ, so that I might give the good news to those without the law.
To those who don't operate according to the law, I behave like them (though not disregarding God's law, but operating under the law of Christ), so that I might gain those who don't observe the law.
To them that are without Lawe, as though I were without Lawe, (when I am not without Lawe as pertaining to God, but am in the Lawe through Christ) that I may winne them that are without Lawe:
to those without law, as without law — (not being without law to God, but within law to Christ) — that I might gain those without law;
to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law.
To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.
To them that are under the law, as if I were under the law, (whereas myself was not under the law,) that I might gain them that were under the law. To them that were without the law, as if I were without the law, (whereas I was not without the law of God, but was in the law of Christ,) that I might gain them that were without the law.
When I was with ◄non-Jews/those who do not know those laws►, I did the things that non-Jews think that people should do, in order that I might convince some of them to trust in Christ. I do not mean that I disobey God’s laws. No, I obey the things that Christ commanded us to do.
Berean Amplified Bible — 1 Corinthians 9:21
BAB
Word Study
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1 Corinthians 9:21 Interlinear (Deep Study)
BIB
GRK
τοις
ανομοις
ως
ανομος
μη
ων
ανομος
θεω
αλλ
εννομος
χριστω
ινα
κερδησω
ανομους
τοις
ho
G3588
the/this/who
Art-DPM
ανομοις
anomos
G459
lawless
Adj-DPM
ως
hōs
G5613
as/when
Adv
ανομος
anomos
G459
lawless
Adj-NSM
μη
mē
G3361
not
Particle-N
ων
eimi
G1510
to be
Verb-PAP-NSM
ανομος
anomos
G459
lawless
Adj-NSM
θεω
theos
G2316
God
Noun-DSM
αλλ
alla
G235
but
Conj
εννομος
ennomos
G1772
under law
Adj-NSM
χριστω
Christos
G5547
Christ
Noun-DSM
ινα
hina
G2443
in order that/to
Conj
κερδησω
kerdainō
G2770
to gain
Verb-AAS-1S
ανομους
anomos
G459
lawless
Adj-APM
Greek Word Study
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Greek Word Reference — 1 Corinthians 9:21
τοις
ho
G3588
"the/this/who"
Art-DPM
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
ανομοις
anomos
G459
"lawless"
Adj-DPM
This word describes someone who is lawless or wicked, not following God's laws. It appears in Mark 15:28, Luke 22:37, and 2 Thessalonians 2:8, referring to those who reject God's rules.
Definition: ἄ-νομος, -ον (ἀ. neg., νόμος), [in LXX for עָוֺן, פָּשַׁע, רֶשַׁע, etc. ;] __1. lawless, wicked: Mrk.15:28, Luk.22:37, Act.2:23, 1Ti.1:9, 2Pe.2:8; ὁ ἄ., 2Th.2:8 (= ὁ ἄνθρωπος τῆς ἀνομίας, 2Th.2:3). __2. without law (= οἱ μὴ ὑπὸ νόμον, Rom.2:14): 1Co.9:21 (MM, VGT, see word). † SYN.: see: ἄθεσμος (AS)
Usage: Occurs in 7 NT verses. KJV: without law, lawless, transgressor, unlawful, wicked See also: 1 Corinthians 9:21; 2 Thessalonians 2:8; Mark 15:28.
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.
ανομος
anomos
G459
"lawless"
Adj-NSM
This word describes someone who is lawless or wicked, not following God's laws. It appears in Mark 15:28, Luke 22:37, and 2 Thessalonians 2:8, referring to those who reject God's rules.
Definition: ἄ-νομος, -ον (ἀ. neg., νόμος), [in LXX for עָוֺן, פָּשַׁע, רֶשַׁע, etc. ;] __1. lawless, wicked: Mrk.15:28, Luk.22:37, Act.2:23, 1Ti.1:9, 2Pe.2:8; ὁ ἄ., 2Th.2:8 (= ὁ ἄνθρωπος τῆς ἀνομίας, 2Th.2:3). __2. without law (= οἱ μὴ ὑπὸ νόμον, Rom.2:14): 1Co.9:21 (MM, VGT, see word). † SYN.: see: ἄθεσμος (AS)
Usage: Occurs in 7 NT verses. KJV: without law, lawless, transgressor, unlawful, wicked See also: 1 Corinthians 9:21; 2 Thessalonians 2:8; Mark 15:28.
μη
mē
G3361
"not"
Particle-N
Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.
Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)
Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.
ων
eimi
G1510
"to be"
Verb-PAP-NSM
To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.
Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)
Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.
ανομος
anomos
G459
"lawless"
Adj-NSM
This word describes someone who is lawless or wicked, not following God's laws. It appears in Mark 15:28, Luke 22:37, and 2 Thessalonians 2:8, referring to those who reject God's rules.
Definition: ἄ-νομος, -ον (ἀ. neg., νόμος), [in LXX for עָוֺן, פָּשַׁע, רֶשַׁע, etc. ;] __1. lawless, wicked: Mrk.15:28, Luk.22:37, Act.2:23, 1Ti.1:9, 2Pe.2:8; ὁ ἄ., 2Th.2:8 (= ὁ ἄνθρωπος τῆς ἀνομίας, 2Th.2:3). __2. without law (= οἱ μὴ ὑπὸ νόμον, Rom.2:14): 1Co.9:21 (MM, VGT, see word). † SYN.: see: ἄθεσμος (AS)
Usage: Occurs in 7 NT verses. KJV: without law, lawless, transgressor, unlawful, wicked See also: 1 Corinthians 9:21; 2 Thessalonians 2:8; Mark 15:28.
θεω
theos
G2316
"God"
Noun-DSM
This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.
Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)
Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.
αλλ
alla
G235
"but"
Conj
But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.
Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)
Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.
εννομος
ennomos
G1772
"under law"
Adj-NSM
This term means being under the law or subject to its rules, as seen in Acts 19:39 and 1 Corinthians 9:21. It describes someone who is law-abiding or under the authority of the law, often in relation to God's commands.
Definition: ἔν-νομος, -ον [in LXX: Sir, Pro.1:1-33 ogue 12* ;] __1. lawful, legal (MM, Exp., xiii): Act.19:39. __2. Of persons, __(a) law-abiding; __(b) under law: ἔ. Χριστοῦ, in relation to Christ, 1Co.9:21 (Cremer. 435).† (AS)
Usage: Occurs in 2 NT verses. KJV: lawful, under law See also: 1 Corinthians 9:21; Acts 19:39.
χριστω
Christos
G5547
"Christ"
Noun-DSM
Christ means anointed, referring to Jesus as the Messiah, as seen in Luke 2:11 and John 1:41.
Definition: χριστός (Χρ-), -ή, -όν (χρίω), [in LXX for מָשִׁיחַ and cogn. forms ;] __1. 1. as adj., __(a) of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Lev.21:10); __(b) of persons, anointed (ὁ ἰερεὺς ὁ χ., Lev.4:5; οἱ χ. ἰευρεῖς, 2Ma.1:10): ὁ χ. τοῦ κυρίου or Θεοῦ (1Ki.2:10, Psa.2:2, al.), of the Messiah (Aram., מְשִׁיחָא; cf. Dalman, Words, 289 ff.), Luk.2:11, 26 Jhn.1:41, Act.2:36 4:26, al. __2. As subst., ὁ Χριστός, the Messiah, the Christ: Mat.2:4, Mrk.8:29, Luk.2:11, Jhn.1:20, Act.2:31, Rom.7:4, al.; Ἰησοῦς, Mrk.1:1, Jhn.1:17, Act.2:38, al.; Χ. Ἰησοῦς, Mat.1:18, WH, mg. Act.5:42, Rom.6:3, al.; Χ. κύριος, Luk.2:11; Ἰησοῦς Χ. ὁ κύριος, Act.15:26, Rom.1:7, al. (AS)
Usage: Occurs in 525 NT verses. KJV: Christ See also: 1 Corinthians 1:1; 1 Timothy 1:1; 1 Peter 1:1.
ινα
hina
G2443
"in order that/to"
Conj
This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.
Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)
Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.
κερδησω
kerdainō
G2770
"to gain"
Verb-AAS-1S
To gain something, like in Matthew 25:16-17, means to get or acquire it, and can also mean to save oneself from something.
Definition: κερδαίνω [in Sm.: Job.22:3 * ;] to gain: with accusative, Mat.25:16-17, 20 25:22; τ. κόσμον, Mat.16:26, Mrk.8:36, Luk.9:25; absol., to make profit, get gain: Jas.4:13. Metaphorical, with accusative of thing(s), to save oneself from, avoid: Act.27:21 (Field, Notes, 145); with accusative of person(s), to gain, win: Mat.18:15, 1Co.9:19-22, Php.3:8; pass., 1Pe.3:1.† (AS)
Usage: Occurs in 15 NT verses. KJV: (get) gain, win See also: 1 Corinthians 9:19; Luke 9:25; 1 Peter 3:1.
ανομους
anomos
G459
"lawless"
Adj-APM
This word describes someone who is lawless or wicked, not following God's laws. It appears in Mark 15:28, Luke 22:37, and 2 Thessalonians 2:8, referring to those who reject God's rules.
Definition: ἄ-νομος, -ον (ἀ. neg., νόμος), [in LXX for עָוֺן, פָּשַׁע, רֶשַׁע, etc. ;] __1. lawless, wicked: Mrk.15:28, Luk.22:37, Act.2:23, 1Ti.1:9, 2Pe.2:8; ὁ ἄ., 2Th.2:8 (= ὁ ἄνθρωπος τῆς ἀνομίας, 2Th.2:3). __2. without law (= οἱ μὴ ὑπὸ νόμον, Rom.2:14): 1Co.9:21 (MM, VGT, see word). † SYN.: see: ἄθεσμος (AS)
Usage: Occurs in 7 NT verses. KJV: without law, lawless, transgressor, unlawful, wicked See also: 1 Corinthians 9:21; 2 Thessalonians 2:8; Mark 15:28.
Study Notes — 1 Corinthians 9:21
Show Verse Quote Highlights
- Context
- Cross References
- 1 Corinthians 9:21 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on 1 Corinthians 9:21
- Jamieson-Fausset-Brown on 1 Corinthians 9:21
- Matthew Poole's Commentary on 1 Corinthians 9:21
- Trapp's Commentary on 1 Corinthians 9:21
- Ellicott's Commentary on 1 Corinthians 9:21
- Adam Clarke's Commentary on 1 Corinthians 9:21
- Cambridge Bible on 1 Corinthians 9:21
- Barnes' Notes on 1 Corinthians 9:21
- Whedon's Commentary on 1 Corinthians 9:21
- Sermons on 1 Corinthians 9:21
Context — Paul the Servant to All
19Though I am free of obligation to anyone, I make myself a slave to everyone, to win as many as possible.
20To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), to win those under the law.
21To those without the law I became like one without the law (though I am not outside the law of God but am under the law of Christ), to win those without the law.
22To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some. 23I do all this for the sake of the gospel, so that I may share in its blessings.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 2:12 | All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law. |
| 2 | Romans 2:14 | Indeed, when Gentiles, who do not have the law, do by nature what the law requires, they are a law to themselves, even though they do not have the law. |
| 3 | Galatians 3:2 | I would like to learn just one thing from you: Did you receive the Spirit by works of the law, or by hearing with faith? |
| 4 | Matthew 5:17–20 | Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them. For I tell you truly, until heaven and earth pass away, not a single jot, not a stroke of a pen, will disappear from the Law until everything is accomplished. So then, whoever breaks one of the least of these commandments and teaches others to do likewise will be called least in the kingdom of heaven; but whoever practices and teaches them will be called great in the kingdom of heaven. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven. |
| 5 | 1 Corinthians 7:19–22 | Circumcision is nothing and uncircumcision is nothing. Keeping God’s commandments is what counts. Each one should remain in the situation he was in when he was called. Were you a slave when you were called? Do not let it concern you—but if you can gain your freedom, take the opportunity. For he who was a slave when he was called by the Lord is the Lord’s freedman. Conversely, he who was a free man when he was called is Christ’s slave. |
| 6 | Titus 2:2–12 | Older men are to be temperate, dignified, self-controlled, and sound in faith, love, and perseverance. Older women, likewise, are to be reverent in their behavior, not slanderers or addicted to much wine, but teachers of good. In this way they can train the young women to love their husbands and children, to be self-controlled, pure, managers of their households, kind, and submissive to their own husbands, so that the word of God will not be discredited. In the same way, urge the younger men to be self-controlled. In everything, show yourself to be an example by doing good works. In your teaching show integrity, dignity, and wholesome speech that is above reproach, so that anyone who opposes us will be ashamed to have nothing bad to say about us. Slaves are to submit to their own masters in everything, to be well-pleasing, not argumentative, not stealing from them, but showing all good faith, so that in every respect they will adorn the teaching about God our Savior. For the grace of God has appeared, bringing salvation to everyone. It instructs us to renounce ungodliness and worldly passions, and to live sensible, upright, and godly lives in the present age, |
| 7 | Galatians 2:12–14 | For before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself, for fear of those in the circumcision group. The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray. When I saw that they were not walking in line with the truth of the gospel, I said to Cephas in front of them all, “If you, who are a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?” |
| 8 | Galatians 5:22–23 | But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law. |
| 9 | 1 Thessalonians 4:1–2 | Finally, brothers, we ask and encourage you in the Lord Jesus to live in a way that is pleasing to God, just as you have received from us. This is how you already live, so you should do so all the more. For you know the instructions we gave you by the authority of the Lord Jesus. |
| 10 | Ephesians 6:1–3 | Children, obey your parents in the Lord, for this is right. “Honor your father and mother” (which is the first commandment with a promise), “that it may go well with you and that you may have a long life on the earth.” |
1 Corinthians 9:21 Summary
[In 1 Corinthians 9:21, the apostle Paul explains that he became like those who did not have the Mosaic law, in order to win them for Christ. This means he was willing to adapt and be like those around him, while still following the law of Christ, which is the law of love and liberty in Christ (as seen in John 13:34 and Galatians 6:2). By doing this, Paul was able to share the gospel with them and bring them to faith in Christ. This is an important principle for us to remember, as we seek to share the gospel with those around us, and to demonstrate the love of Christ to them, as mentioned in Matthew 28:18-20.]
Frequently Asked Questions
What does it mean to be 'without the law' in 1 Corinthians 9:21?
Being 'without the law' refers to those who do not have the Mosaic law, such as Gentiles, as mentioned in Romans 2:14. The apostle Paul became like them to win them for Christ, while still being under the law of Christ, as he explains in 1 Corinthians 9:21.
How can Paul say he is not outside the law of God, but under the law of Christ?
Paul is explaining that, as a believer, he is no longer under the Mosaic law, but is instead under the law of Christ, which is the law of love and liberty in Christ, as mentioned in Galatians 6:2 and John 13:34.
What is the main goal of Paul's actions in 1 Corinthians 9:21?
Paul's main goal is to win those without the law for Christ, as he states in 1 Corinthians 9:21, by becoming like them and sharing the gospel with them, as seen in 1 Corinthians 9:22-23.
How does this verse relate to evangelism and missions?
This verse shows that Paul was willing to adapt and become like those he was trying to reach, in order to share the gospel with them, which is a key principle in evangelism and missions, as seen in 1 Corinthians 9:19-23 and Matthew 28:18-20.
Reflection Questions
- What are some ways I can become like those around me to share the gospel with them, without compromising my faith?
- How can I balance being 'under the law of Christ' with being 'all things to all people', as Paul mentions in 1 Corinthians 9:21-22?
- What are some cultural or societal norms that I can adapt to, in order to reach those around me with the gospel, while still being faithful to Scripture?
- In what ways can I demonstrate the love of Christ to those who do not know Him, as Paul did in his ministry?
Gill's Exposition on 1 Corinthians 9:21
To them that are without law, as without law,.... Meaning the Gentiles, who, though they were not without the law of nature, nor without many good civil laws, by which the more cultivated and
Jamieson-Fausset-Brown on 1 Corinthians 9:21
To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. To them ... without law - i:e., without revealed law: the pagan (cf.
Matthew Poole's Commentary on 1 Corinthians 9:21
It is manifest by the opposition of them that are without law, mentioned in this verse, to them under the law, mentioned in the former verse, that as by the latter the Jews are understood, so by the former the Gentiles are to be understood, who were under no obligation to the observance either of the ceremonial law or judicial law, given to the Jews; the one to guide that nation in the matters of worship till Christ should come; the other to guide them in matters of civil justice, as well as criminal causes, as matters of plea and trespass: so that the term anomoiv here signifieth differently from what it signifieth in many other scriptures; where it signifieth men that live as they list, without any regard to any laws of God or men, as , &c. This the apostle makes appear by the next words, where he tells us, he was not without law to God, but under the law to Christ: though to the Gentiles he behaved himself as if he himself had been a Gentile, that is, forbearing the observances of the Levitical law, to which the Gentiles had never any obligation at all, yet he did not behave himself as one that had no regard to the law of God, that was yet in force and obligatory, but acknowledged himself to be under that, though a servant of Christ’ s; so that he abated nothing of his necessary duty, only denied himself in some things as to which the law of God had left him a liberty, both to the Jews and Gentiles, propounding to himself the same end as to both, that is, the gaining of their souls to Christ.
Trapp's Commentary on 1 Corinthians 9:21
21 To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. Ver. 21. That I might gain them] A metaphor from merchants, Qui κερδαινοντεςουκοπιωσι, who are never weary of taking money. (Naz.) St Paul harps much upon this string, out of a strong desire of winning souls to God. Ministers must turn themselves into all shapes and fashions both of spirit and speech to gain souls to God. Christ useth every engine of wisdom (πασησοφιαςμηχανη, saith Clemens Alexand.) that he may convert some. Ministers should labour to be masters of their people’ s affections, δημαγωγοι, as the Athenian orators were called, i.e. people leaders.
Ellicott's Commentary on 1 Corinthians 9:21
(21) To them that are without law—i.e., the heathen. St. Paul adapted himself to their habits and mode of thought when necessary. He quoted from their literature (Acts 17:28); he based an argument on the inscriptions on their altars (Acts 17:23); and he did not require them to adopt Jewish ceremonies (Galatians 2:9; Galatians 2:11). The parenthesis explains in what sense only St. Paul was “without” the Law, so as to prevent the possibility of this statement being used as a justification of lawlessness. As being one with Christ, he was indeed under the law of God as revealed in the person, work, and teaching of the Lord. (See Galatians 6:2.)
Adam Clarke's Commentary on 1 Corinthians 9:21
Verse 21. To them that are without law] The Gentiles, who had no written law, though they had the law written in their hearts; See Clarke on Romans 2:15. Being not without law to God] Instead of θεω, TO God, and χριστω, TO Christ, the most important MSS. and versions have θεου, OF God, and χριστου, OF Christ; being not without the law of God, but under the law of Christ. Them that are without law.] Dr. Lightfoot thinks the Sadducees may be meant, and that in certain cases, as far as the rites and ceremonies of the Jewish religion were concerned, he might conform himself to them, not observing such rites and ceremonies, as it is well known that they disregarded them; for the doctor cannot see how the apostle could conform himself in any thing to them that were without law, i.e. the heathen. But, 1. It is not likely that the apostle could conform himself to the Sadducees; for what success could he expect among a people who denied the resurrection, and consequently a future world, a day of judgment, and all rewards and punishments? 2. He might among the heathen appear as if he were not a Jew, and discourse with them on the great principles of that eternal law, the outlines of which had been written in their hearts, in order to show them the necessity of embracing that Gospel which was the power of God unto salvation to every one that believed.
Cambridge Bible on 1 Corinthians 9:21
21. to them that are without law, as without law] Literally, to the lawless, as a lawless man, i.e. to those who had received no external laws or statutes from God. St Paul’s accommodation to the prejudices of Gentiles may be seen in Galatians 2:3; Galatians 2:12; Galatians 2:14.being not without law to God, but under the law to Christ] Cf. Galatians 6:2 A kind of apology is here made for the use of the term lawless. It was only intended in the sense just explained. Even a Gentile was under some kind of law (Romans 2:14-15), and no Christian could rightly be called lawless, for he was subject to that inward law written in the heart, of which Jeremiah had prophesied (Jeremiah 31:33), even the law of the Spirit of life (Romans 8:2), which, though it had set him free from a slavish bondage to ordinances (Colossians 2:20), had not set him free from the obligation to holiness, justice, and truth which is involved in the very idea of faith in Jesus Christ.
Barnes' Notes on 1 Corinthians 9:21
To them that are without law - To the Gentiles, who have not the law of Moses; see the note at Romans 2:12, note at Romans 2:14. As without law - Not practicing the special rites and ceremonies enjoined in the law of Moses.
Whedon's Commentary on 1 Corinthians 9:21
21. Them… without law—Gentiles. Note on Romans 2:14. Not without law—For the being as a thing is not being the thing itself.
Sermons on 1 Corinthians 9:21
| Sermon | Description | |
|---|---|---|
|
The Law in the Hand of Christ. by John Gill | John Gill preaches on 'The Law in the Hand of Christ,' emphasizing that the ark of the covenant symbolizes Christ, who embodies the law and fulfills its demands. He explains how th |
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The Significance of the Christian Woman's Veiling by Dan Mast | In this sermon, Brother Denny discusses three principles found in 1 Corinthians 11: headship, modesty, and honor and respect. He emphasizes the importance of understanding these pr |
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The Lord Hears Us by Shane Idleman | This sermon from Acts 10:30 emphasizes the importance of God hearing our prayers. It highlights the story of Cornelius seeking God and Peter's vision, showing how God brings them t |
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Parable of the Talents by George Warnock | In this sermon, the preacher discusses the parable of the talents from Matthew 25. The parable tells the story of a man who goes on a journey and entrusts his servants with differe |
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Of the Pardon of Sin. by John Gill | John Gill expounds on the doctrine of the pardon of sin, emphasizing that it is rooted in the satisfaction made by Christ. He explains that forgiveness is a revelation of the gospe |
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Unction a Necessity by E.M. Bounds | John MacArthur delves into the concept of 'Perish' (apollumi) in the Bible, emphasizing that it signifies utter ruin and loss of well-being, not annihilation. The term describes a |
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Homily 5 on Romans by St. John Chrysostom | John Chrysostom preaches about the consequences of rejecting God and living in sin, emphasizing that God gives people over to a reprobate mind when they choose to ignore Him. He hi |