περι 4012 PREP της 3588 T-GSF βρωσεως 1035 N-GSF ουν 3767 CONJ των 3588 T-GPN ειδωλοθυτων 1494 A-GPN οιδαμεν 1492 5758 V-RAI-1P οτι 3754 CONJ ουδεν 3762 A-NSN ειδωλον 1497 N-NSN εν 1722 PREP κοσμω 2889 N-DSM και 2532 CONJ οτι 3754 CONJ ουδεις 3762 A-NSM θεος 2316 N-NSM ετερος 2087 A-NSM ει 1487 COND μη 3361 PRT-N εις 1520 A-NSM
Vincent's NT Word Studies
4. It seems best to begin this parenthesis with knowledge puffeth up, and to end it with known of him (ver. 3).We all have knowledge (pantev gnwsin ecomen). The exact reference of these words must remain uncertain. Some understand Paul himself and the more enlightened Corinthians. Others, all Christians. All the expositions are but guesses. I prefer, on the whole, the view that Paul is here repeating, either verbally or in substance, a passage from the letter of the Corinthians to him. In that case the sense is slightly ironical: "We know, to use your own words, that we all have knowledge." The parenthesis thus comes in with an appropriate cautionary force.
Puffeth up. See on ch. iv. 6. The contrast is striking between puffing up and building up - a bubble and a building.
2. That he knoweth anything (egnwkenai ti). Or, literally, has come to know. See on John ii. 24; iii. 10; xvii. 3. Showing in what sense knowledge was used in the previous clause: fancied knowledge; knowledge of divine things without love.
3. The same is known of Him (outov egnwstai up autou) The same, i.e., this same man who loves God. He does not say knows God, but implies this in the larger truth, is known by God. Compare Gal. iv. 9; 1 John iv. 7, 8, 16; 2 Tim. ii. 19. ginwskw in New-Testament Greek often denotes a personal relation between the knower and the known, so that the knowledge of an object implies the influence of that object upon the knower. So John ii. 24, 25; 1 Cor. ii. 8; 1 John iv. 8. In John the relation itself is expressed by the verb. John xvii. 3, 25; 1 John v. 20; iv. 6; ii. 3, 4, 5. 100 An idol is nothing in the world (ouden eidwlon en kosmw). Rev., no idol is anything. An idol is a nonentity. The emphasis is on the nothingness of the idol, hence the emphatic position of oujden nothing. It is a mere stock or stone, having no real significance in heaven or on earth. One of the Old Testament names for heathen gods is elilim nothings. Idol (eidwlon) is primarily an image or likeness. In Greek writers it is sometimes used of the shades of the dead, or the fantasies of the mind. In the Old Testament, the number and variety of the words representing the objects of heathen worship, are a striking commentary upon the general prevalence of idolatry. eidwlon image stands in the Septuagint for several of the different Hebrew terms for idols; as, elilim things of nought; gillulim things rolled about, as logs or masses of stone; chammanium sun-pillars, etc. Other words are also used to translate the same Hebrew terms, but in all cases the idea is that of the material object as shaped by mechanical processes, or as being in itself an object of terror, or a vain or abominable thing, a mere device of man.
