New American Standard Bible 1995

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1 Corinthians

4

:

6

Now these things, brethren, I have figuratively applied to myself and Apollos for your sakes, so that in us you may learn not to exceed what is written, so that no one of you will become arrogant in behalf of one against the other.

Lexicon

Verse part Definition: Part of speech: Strong's: Greek: Transliteration:
Now but, and, now, (a connective or adversative particle) Conj H1161 δέ de
these things, this DPro-ANP H3778    
brethren, a brother N-VMP H80 ἀδελφοί adelphoi
I have figuratively applied to change in fashion or appearance V-AIA-1S H3345 μετεσχημάτισα meteschēmatisa
to myself of myself PPro-AM1S H1683 ἐμαυτὸν emauton
and Apollos Apollos, an Alexandrian Jewish Christian N-AMS H625 Ἀπολλῶν apollōn
for your sakes, through, on account of, because of Prep H1223 δι’ di
so in order that, that, so that Conj H2443 ἵνα ina
that in us you may learn to learn V-ASA-2P H3129 μάθητε mathēte
not to exceed over, beyond, fig. on behalf of, for the sake of, concerning Prep H5228 ὑπὲρ uper
what usually rel. who, which, that, also demonstrative this, that RelPro-ANP H3739 a
is written, to write V-RIM/P-3S H1125 γέγραπται gegraptai
so in order that, that, so that Conj H2443 ἵνα ina
that no not, that...not, lest (used for qualified negation) Adv H3361 μὴ
one one Adj-GMS H1520 εἷς eis
Analysis:

One: God

Refers to HaShem (God), Who is One. This number can also refer to unity. The first place the number "one" occurs is in Genesis 1:5. There one reads, "And there was an evening and there was a morning— one day". Later on in this same book of Genesis, it is stated concerning the man and his wife, "And they became one flesh" (Genesis 2:24). It is very significant that in both of these examples there was a multiplicity for the subject. In the first example, the evening and the morning became one day and in the second example, it was Adam and Eve who became one flesh.

One of the most famous passages in the Torah concerning HaShem is Deuteronomy 6:4 which states, "Hear O Israel the Lord your God the Lord is One." The question that a person must ask himself is what is the connection between the use of the Hebrew word אחד "one" which identifies a multiplicity being one and the fact that the Lord God of Israel is One? The answer is that the Hebrew word אחד can relate to the concept for one as in "unification". There is another Hebrew word that would have been possible to be used if the author wanted to refer to an absolute oneness or singleness. This is the Hebrew word יחיד. In fact, there is a well-known prayer in Judaism which states, "אחד ואין יחיד כיחודו". This phrase should be translated as, "(God is) One and there is no singularity as His singularity." The idea that is being expressed in this prayer is that the Lord God of Israel is One; but not an absolute One; rather there is a uniqueness and a complexity to His Oneness.

The number one is frequently employed to express in the Scriptures one object, such as one man or one tabernacle. This usage would be the simple or common purpose that the number one or for that matter any number, would appear in a Biblical text. Often the appearance of a number does not contain any of the significance that Hebrew numerology might offer. Therefore, the reader must always consider when coming across a verse which contains a number, that the number only expresses an amount and no additional significance. 

Because the number one is often associated with God, there is a unique phenomenon in the Scriptures concerning this number. Sometimes the number one is employed to express a unique relationship that the object has to HaShem. For example,

"And it will be one day, it will be known to HaShem..." Zechariah 14:7

In the text above, Zechariah could have stated simply, "And it will be a day…" The fact that the prophet said "one day" is to convey that this day is uniquely related to God. Similarly, it is stated by the prophet Ezekiel in chapter 37, "one King", "one nation" and "one Shepherd" (see Ezekiel 37:22, 24). Each of these objects—King, nation and Shepherd—has a connection to HaShem. The King and Shepherd is Messiah Yeshua, the Son of God and the one nation is Israel, the people of God.

Loveisrael.org - Baruch Korman, Ph.D. - All Rights Reserved - Used with Permission 2016

of you will become arrogant to puff or blow up V-PIM/P-2P H5448 φυσιοῦσθε phusiousthe
in behalf over, beyond, fig. on behalf of, for the sake of, concerning Prep H5228 ὑπὲρ uper
of one one Adj-GMS H1520 ἑνὸς enos
Analysis:

One: God

Refers to HaShem (God), Who is One. This number can also refer to unity. The first place the number "one" occurs is in Genesis 1:5. There one reads, "And there was an evening and there was a morning— one day". Later on in this same book of Genesis, it is stated concerning the man and his wife, "And they became one flesh" (Genesis 2:24). It is very significant that in both of these examples there was a multiplicity for the subject. In the first example, the evening and the morning became one day and in the second example, it was Adam and Eve who became one flesh.

One of the most famous passages in the Torah concerning HaShem is Deuteronomy 6:4 which states, "Hear O Israel the Lord your God the Lord is One." The question that a person must ask himself is what is the connection between the use of the Hebrew word אחד "one" which identifies a multiplicity being one and the fact that the Lord God of Israel is One? The answer is that the Hebrew word אחד can relate to the concept for one as in "unification". There is another Hebrew word that would have been possible to be used if the author wanted to refer to an absolute oneness or singleness. This is the Hebrew word יחיד. In fact, there is a well-known prayer in Judaism which states, "אחד ואין יחיד כיחודו". This phrase should be translated as, "(God is) One and there is no singularity as His singularity." The idea that is being expressed in this prayer is that the Lord God of Israel is One; but not an absolute One; rather there is a uniqueness and a complexity to His Oneness.

The number one is frequently employed to express in the Scriptures one object, such as one man or one tabernacle. This usage would be the simple or common purpose that the number one or for that matter any number, would appear in a Biblical text. Often the appearance of a number does not contain any of the significance that Hebrew numerology might offer. Therefore, the reader must always consider when coming across a verse which contains a number, that the number only expresses an amount and no additional significance. 

Because the number one is often associated with God, there is a unique phenomenon in the Scriptures concerning this number. Sometimes the number one is employed to express a unique relationship that the object has to HaShem. For example,

"And it will be one day, it will be known to HaShem..." Zechariah 14:7

In the text above, Zechariah could have stated simply, "And it will be a day…" The fact that the prophet said "one day" is to convey that this day is uniquely related to God. Similarly, it is stated by the prophet Ezekiel in chapter 37, "one King", "one nation" and "one Shepherd" (see Ezekiel 37:22, 24). Each of these objects—King, nation and Shepherd—has a connection to HaShem. The King and Shepherd is Messiah Yeshua, the Son of God and the one nation is Israel, the people of God.

Loveisrael.org - Baruch Korman, Ph.D. - All Rights Reserved - Used with Permission 2016

against down, against, according to Prep H2596 κατὰ kata
the other. other Adj-GMS H2087 ἑτέρου eterou

Parallel Verses

Removed text
Added text
New American Standard Bible 1995 Now these things, brethren, I have figuratively applied to myself and Apollos for your sakes, so that in us you may learn not to exceed what is written, so that no one of you will become arrogant in behalf of one against the other.
King James Bible Now And these things, brethren, I have figuratively applied in a figure transferred to myself and to Apollos for your sakes, so sakes; that ye might learn in us you may learn not to exceed what think of men above that which is written, so that no one of you will become arrogant in behalf of be puffed up for one against the other.another.
Berean Bible Now I have applied these things, brethren, I have figuratively applied brothers, to myself and Apollos for your sakes, Apollos, on account of you, so that in us you may learn not to exceed learn, “not beyond what is written, has been written,” so that no not one of you will become arrogant in behalf of should be puffed up for one against over the other.
Hebrew Greek English Now these things, brethren, I have figuratively applied to myself and Apollos for your sakes, so that in us you may learn not to exceed what is written, so that no one of you will become arrogant in behalf of one against the other.