The Meaning of 2 Corinthians 1:1 Explained

2 Corinthians 1:1

KJV: Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:

YLT: Paul, an apostle of Jesus Christ, through the will of God, and Timotheus the brother, to the assembly of God that is in Corinth, with all the saints who are in all Achaia:

Darby: Paul, apostle of Jesus Christ by God's will, and the brother Timotheus, to the assembly of God which is in Corinth, with all the saints who are in the whole of Achaia.

ASV: Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints that are in the whole of Achaia:

KJV Reverse Interlinear

Paul,  an apostle  of Jesus  Christ  by  the will  of God,  and  Timothy  [our] brother,  unto the church  of God  which  is  at  Corinth,  with  all  the saints  which  are  in  all  Achaia: 

What does 2 Corinthians 1:1 Mean?

Verse Meaning

Students of Paul"s epistles have suggested various explanations of why the apostle preferred to use his name Paul rather than his name Saul. Some say he did so to mark the spiritual conquest of Sergius Paulus ( Acts 13:9). Others claim he did so to show himself the least of the apostles since "Paul" means "little" (cf. Ephesians 3:8; 1 Timothy 1:15). Another suggestion is that he was small in physical stature. Perhaps he did so because the Greek form of the Hebrew name "Saul" was objectionable since it was identical with an adjective that meant "effeminate." He may have done so simply because it was customary for Roman citizens to bear a Roman name as well as one that reflected their own nationality. [1]
Paul"s use of the term "apostle" (lit. "one sent forth with orders") so early in his salutation sets the tone for the entire epistle. It is mainly a vindication of his apostleship. He claimed apostolic authority at once.
The Lord"s title is also significant though not unusual. Paul called Him Christ (God"s "Anointed One" sent forth as the apostle from heaven; 2 Corinthians 1:20; cf. Hebrews 3:1; John 20:21) and Jesus (God in action delivering His people from their sins, Savior; 2 Corinthians 5:19; cf. Matthew 1:21).
Paul claimed that his apostleship came to him "by the will of God," not by his own or the church"s initiative (cf. John 1:13; Galatians 1:1; Ephesians 2:8). The gift and office of apostle were special in the early church. Only12individuals plus Paul possessed them ( 1 Corinthians 15:8; Acts 1:21-22; Acts 9:15). However "apostle" occurs elsewhere in the non-technical sense of anyone sent on God"s great mission of spreading the gospel (cf. 2 Corinthians 8:23; Acts 14:4; Acts 14:14; Philippians 2:25; et al.).
The recipients of this epistle knew Timothy well (v19 , Acts 18:5). He had come to faith in Christ evidently through Paul"s ministry in Lystra in Asia Minor ( Acts 14:8-20; 1 Timothy 1:2; 2 Timothy 1:2). He had accompanied Paul on his journeys from the second missionary journey on ( Acts 16:1-3) and had gone to Corinth as the apostle"s emissary ( 1 Corinthians 4:17; 1 Corinthians 16:10). Paul called Timothy simply a "brother."
Paul noted in passing that the church (Greek ekklesia, lit. "called out ones," the company of Christians) belongs to God. Even though it was "at Corinth" it was God"s church. It did not belong to the Corinthians or their teachers. Therefore its primary allegiance had to be to Him.
Corinth was an important commercial center. The city may have contained over a half-million inhabitants at this time. [2] It stood on the narrow land bridge (isthmus) that connected the southern part of Greece (the Peloponnesus) with the northern part. The southern part and some of the northern part comprised the Roman province of Achaia while the province of Macedonia lay immediately to its north. Corinth was not only the chief city through which land commerce passed north and south, but it was the center for sea commerce and travelers east and west. To the east the Saronic Gulf of the Aegean Sea brought ships to Corinth. From there stevedores transferred their cargoes overland a few miles to ships in the Corinthian Gulf of the Ionian Sea. This shortcut saved merchants the long trip around the southern coastline of Greece. Corinth was the capital of the province of Achaia and the headquarters of a Roman proconsul (governor). It had been the notorious center for the immoral worship of the goddess Aphrodite, and its population was cosmopolitan, consisting of Romans , Greeks, Orientals, and Jews.
Paul and his missionary band had established a church in Corinth on his second missionary journey ( Acts 18). Jews and Gentiles composed it. Paul labored in Corinth a year and a half then. Due to the influence of its culture, as well as that of false teachers, the church experienced many temptations and difficulties. I outlined Paul"s dealings with this church following its founding in the introduction to this exposition above. In summary, Paul seems to have visited Corinth three times, and the New Testament refers to four letters he wrote to this church. [3]
Paul called the addressees "saints" (Gr. hagioi, lit. "holy ones," those set apart for God, cf. 1 Corinthians 1:2).
"All Christians are "holy" in virtue, not of their lives, but of their calling; they are set apart in a holy Society as servants and sons of the Holy God." [4]
Paul intended that the Corinthian Christians would read this epistle in the church, but he also wanted all the Christians in the province of Achaia to read it. We know that at this time there was another Achaian church in Cenchrea ( Romans 16:1) and perhaps one in nearby Athens ( Acts 17:34).

Context Summary

2 Corinthians 1:1-11 - Sharing Comfort In Affliction
This was a circular letter, including in its scope all the scattered communities in the district. Grace was the usual salutation of the West, Peace of the East. Here they meet. All our mercies emanate from the Father's heart, and all comfort comes from the Comforter. When next passing through great sorrow and trial, notice how near God comes and what He says. Try to learn His methods, to get His secret. Remember that you are being comforted in order to comfort others. God is training you to be, like Barnabas, a "son of consolation." The gains of trial are immense, because they furnish the experience from which others may profit. Often God ministers comfort by sending a friend, 2 Corinthians 7:5-7.
Either through persecution or through severe illness Paul had been brought to the gates of death, 2 Corinthians 1:8. His recovery was little less than a miracle, but throughout his trust never wavered. Dare to believe, like Paul, that God has delivered, doth deliver, and will deliver! Past, present, and coming deliverances blend in this sweet verse. What He hath done, He doth now, and will do. Only see to it that you have the sentence of death in yourself, and on yourself, and that you go out of yourself to God, in whom is all necessary help. In such hours we may also receive great help from the faith of our friends, 2 Corinthians 1:11. [source]

Chapter Summary: 2 Corinthians 1

1  Paul salutes the Corinthians;
3  he encourages them against troubles,
5  by the comforts and deliverances which God had given him,
8  so particularly in his late danger in Asia
12  And calling both his own conscience and theirs,
15  he excuses his not coming to them, as proceeding not of lightness,
23  but of his care for them

Greek Commentary for 2 Corinthians 1:1

And Timothy [και Τιμοτεος]
Timothy is with Paul, having been sent on to Macedonia from Ephesus (Acts 19:22). He is in no sense Corinthians-author any more than Sosthenes was in 1 Corinthians 1:1. [source]
In all Achaia [εν οληι τηι Αχαιαι]
The Romans divided Greece into two provinces (Achaia and Macedonia). Macedonia included also Illyricum, Epirus, and Thessaly. Achaia was all of Greece south of this (both Attica and the Peloponnesus). The restored Corinth was made the capital of Achaia where the pro-consul resided (Acts 18:12). He does not mention other churches in Achaia outside of the one in Corinth, but only “saints” Athens was in Achaia, but it is not clear that there was as yet a church there, though some converts had been won (Acts 17:34), and there was a church in Cenchreae, the eastern port of Corinth (Romans 16:1). Paul in 2 Corinthians 9:2 speaks of Achaia and Macedonia together. His language here would seem to cover the whole (οληι — holēi all) of Achaia in his scope and not merely the environment around Corinth. [source]
Timothy our brother []
Lit., the brother. Compare 1 Corinthians 1:1. Well known in the Christian brotherhood. When Paul writes to Timothy himself he calls him son ” (Bengel). Timothy appears, not as amanuensis, nor as joint-author, but as joint-sender of the epistle. [source]
Achaia []
See on 1 Corinthians 16:15. [source]

Reverse Greek Commentary Search for 2 Corinthians 1:1

John 5:45 Think not [μη δοκειτε]
Prohibition with μη — mē and the present imperative. See on John 5:39 for δοκεω — dokeō for mistaken opinions in John. I will accuse you Emphasis on εγω — egō (I). Future active indicative of κατηγορεω — katēgoreō See Romans 3:9 for προαιτιαομαι — proaitiaomai for making previous charge and Luke 16:1 for διαβαλλω — diaballō a secret malicious accusation, and Romans 8:33 for εγκαλεω — egkaleō for public charge, not necessarily before tribunal. Even Moses No “even” in the Greek. On whom ye have set your hope Perfect active indicative of ελπιζω — elpizō state of repose in Moses. Only example of ελπιζω — elpizō in John. See 2 Corinthians 1:10 for use of εις — eis with ελπιζω — elpizō instead of the usual επι — epi (1 Timothy 4:10). [source]
Acts 18:27 Helped them much [συνεβαλετο πολυ]
Second aorist middle indicative of συνβαλλω — sunballō used in Acts 17:18 for “dispute,” old verb to throw together, in the N.T. always in the active save here in the middle (common in Greek writers) to put together, to help. Through grace (δια της χαριτος — dia tēs charitos). This makes sense if taken with “believed,” as Hackett does (cf. Acts 13:48; Acts 16:14) or with “helped” (1 Corinthians 3:10; 1 Corinthians 15:10; 2 Corinthians 1:12). Both are true as the references show. [source]
Acts 18:27 Through grace [δια της χαριτος]
This makes sense if taken with “believed,” as Hackett does (cf. Acts 13:48; Acts 16:14) or with “helped” (1 Corinthians 3:10; 1 Corinthians 15:10; 2 Corinthians 1:12). Both are true as the references show. [source]
Acts 19:21 Macedonia and Achaia [την Μακεδονιαν και Αχαιαν]
This was the way that he actually went, but originally he had planned to go to Achaia (Corinth) and then to Macedonia, as he says in 2 Corinthians 1:15., but he had now changed that purpose, perhaps because of the bad news from Corinth. Already when he wrote I Corinthians he proposed to go first to Macedonia (1 Corinthians 16:5-7). He even hoped to spend the winter in Corinth “if the Lord permit” and to remain in Ephesus till Pentecost, neither of which things he did. [source]
Acts 15:40 Commended [παραδοτεις]
First aorist passive of παραδιδωμι — paradidōmi the same verb employed about Paul and Barnabas (Acts 14:26) on their return from the first tour. It is clear now that the sympathy of the church at Antioch is with Paul rather than with Barnabas in the cleavage that has come. The church probably recalled how in the pinch Barnabas flickered and went to the side of Peter and that it was Paul who for the moment stood Paulus contra mundum for Gentile liberty in Christ against the threat of the Judaizers from Jerusalem. Silas had influence in the church in Jerusalem (Acts 15:22) and was apparently a Roman citizen (Acts 16:37) also. He is the Silas or Silvanus of the epistles (1 Thessalonians 1:1; 2 Thessalonians 1:1; 2 Corinthians 1:19; 1 Peter 5:12). It is remarkable that Peter mentions both Mark and Silas as with him (1 Peter 5:12.) at the same time. [source]
Acts 18:5 Was constrained by the word [συνειχετο τωι λογωι]
This is undoubtedly the correct text and not τωι πνευματι — tōi pneumati of the Textus Receptus, but συνειχετο — suneicheto is in my opinion the direct middle imperfect indicative, not the imperfect passive as the translations have it (Robertson, Grammar, p. 808). Paul held himself together or completely to the preaching instead of just on Sabbaths in the synagogue (Acts 18:4). The coming of Silas and Timothy with the gifts from Macedonia (1 Thessalonians 3:6; 2 Corinthians 11:9; Philemon 4:15) set Paul free from tent-making for a while so that he began to devote himself (inchoative imperfect) with fresh consecration to preaching. See the active in 2 Corinthians 5:14. He was now also assisted by Silas and Timothy (2 Corinthians 1:19). [source]
Acts 19:21 Passed through [διελτων]
Word Macedonia and Achaia (την Μακεδονιαν και Αχαιαν — tēn Makedonian kai Achaian). This was the way that he actually went, but originally he had planned to go to Achaia (Corinth) and then to Macedonia, as he says in 2 Corinthians 1:15., but he had now changed that purpose, perhaps because of the bad news from Corinth. Already when he wrote I Corinthians he proposed to go first to Macedonia (1 Corinthians 16:5-7). He even hoped to spend the winter in Corinth “if the Lord permit” and to remain in Ephesus till Pentecost, neither of which things he did. I must also see Rome This section of Acts begins with Rome in the horizon of Paul‘s plans and the book closes with Paul in Rome (Rackham). Here he feels the necessity of going as in Romans 1:15 he feels himself “debtor” to all including “those in Rome” (Romans 1:16). Paul had long desired to go to Rome (Romans 1:10), but had been frequently hindered (Romans 1:13), but he has definitely set his face to go to Rome and on to Spain (Romans 15:23-29). Paley calls sharp attention to this parallel between Acts 19:21 and Romans 1:10-15; Romans 15:23-29. Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Romans 16), but chiefly as the capital of the Roman Empire and a necessary goal in Paul‘s ambition to win it to Jesus Christ. His great work in Asia had stirred afresh in him the desire to do his part for Rome. He wrote to Rome from Corinth not long after this and in Jerusalem Jesus in vision will confirm the necessity (δει — dei) that Paul see Rome (Acts 23:11). [source]
Acts 2:20 Notable [επιπανη]
It translates here the Hebrew word for “terrible.” In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1 Thessalonians 5:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:10). [source]
Acts 20:38 Which he had spoken [ωι ειρηκει]
Relative attracted to the case of the antecedent λογωι — logōi (word). Past perfect indicative of ειπον — eipon They brought him on his way (προεπεμπον αυτον — proepempon auton). Imperfect active of προπεμπω — propempō old verb to send forward, to accompany as in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13; Titus 3:1-15 Jo Titus 1:6. Graphic picture of Paul‘s departure from this group of ministers. [source]
Acts 20:38 They brought him on his way [προεπεμπον αυτον]
Imperfect active of προπεμπω — propempō old verb to send forward, to accompany as in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13; Titus 3:1-15 Jo Titus 1:6. Graphic picture of Paul‘s departure from this group of ministers. [source]
Acts 2:20 Before the day of the Lord come, that great and notable day [πριν ελτειν ημεραν κυριου την μεγαλην και επιπανη]
The use of πριν — prin with the infinitive and the accusative of general reference is a regular Greek idiom. The use of the adjectives with the article is also good Greek, though the article is not here repeated as in Acts 1:25. The Day of the Lord is a definite conception without the article. Notable (επιπανη — epiphanē) is the same root as epiphany (επιπανεια — epiphaneia) used of the Second Coming of Christ (2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1; Titus 2:13). It translates here the Hebrew word for “terrible.” In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1 Thessalonians 5:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:10). [source]
Romans 3:3 Faith of God []
Better, as Rev., faithfulness; the good faith of God; His fidelity to His promises. For this sense see on Matthew 23:23. Compare Titus 2:10, and see on faithful, 1 John 1:9; see on Revelation 1:5; see on Revelation 3:14. Compare 1 Corinthians 1:9; 1 Corinthians 10:13; 2 Corinthians 1:18. [source]
Romans 3:27 Boasting [καύχησις]
Rev., glorying. Only once outside of Paul's writings, James 4:16. See on rejoiceth, James 2:13. Not ground of boasting, which would be καύχημα , as Romans 4:2; 2 Corinthians 1:14; Philemon 1:26. The reference is to the glorying of the Jew (Romans 2:17), proclaiming his own goodness and the merit of his ceremonial observances. [source]
Romans 11:26 The Deliverer [ρυομαι]
Present middle articular participle of ruomai to rescue, to deliver. See note on 1 Thessalonians 1:10; 2 Corinthians 1:10. The Hebrew Goel, the Avenger, the Messiah, the Redeemer (Deuteronomy 25:5-10; Job 19:25; Rth 3:12.). Paul interprets it of Jesus as Messiah. [source]
Romans 16:21  []
Romans 16:21-23 form a sort of postscript with greetings from Paul‘s companions in Corinth. Timothy was with Paul in Macedonia ( 2 Corinthians 1:1 ) before he came to Corinth. Lucius may be the one mentioned in Acts 13:1 . Jason was once Paul‘s host ( Acts 17:5-9 ) in Thessalonica, Sosipater may be the longer form of Sopater of Acts 20:4 . They are all Paul‘s fellow-countrymen ( συγγενεις — suggeneis ). [source]
Romans 11:25 Wise in your own conceits [εν εαυτοις προνιμοι]
“Wise in yourselves.” Some MSS. read παρ εαυτοις — par' heautois (by yourselves). Negative purpose here Late word from πωροω — pōroō (Romans 11:7). Occurs in Hippocrates as a medical term, only here in N.T. save Mark 3:5; Ephesians 4:18. It means obtuseness of intellectual discernment, mental dulness. In part Goes with the verb γεγονεν — gegonen (has happened in part). For απο μερους — apo merous see note on 2 Corinthians 1:14; 2 Corinthians 2:5; Romans 15:24; for ανα μερος — ana meros see note on 1 Corinthians 14:27; for εκ μερους — ek merous see note on 1 Corinthians 12:27; 1 Corinthians 13:9; for κατα μερος — kata meros see note on Hebrews 9:5; for μερος τι — meros ti (adverbial accusative) partly see note on 1 Corinthians 11:18. Paul refuses to believe that no more Jews will be saved. Until the fulness of the Gentiles be come in (αχρι ου το πληρωμα των ετνων εισελτηι — achri hou to plērōma tōn ethnōn eiselthēi). Temporal clause with αχρι ου — achri hou (until which time) and the second aorist active subjunctive of εισερχομαι — eiserchomai to come in (Matthew 7:13, Matthew 7:21). For fulness of the Gentiles (το πληρωμα των ετνων — to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles. [source]
Romans 2:5 Wrath [οργην]
For such a Jew as already stated for the Gentile (Romans 1:18). There is a revelation See note on 2 Thessalonians 1:5 for δικαιας κρισεως — dikaias kriseōs Paul looks to the judgment day as certain (cf. 2 Corinthians 5:10-12), the day of the Lord (2 Corinthians 1:14). [source]
Romans 11:25 In part [απο μερους]
Goes with the verb γεγονεν — gegonen (has happened in part). For απο μερους — apo merous see note on 2 Corinthians 1:14; 2 Corinthians 2:5; Romans 15:24; for ανα μερος — ana meros see note on 1 Corinthians 14:27; for εκ μερους — ek merous see note on 1 Corinthians 12:27; 1 Corinthians 13:9; for κατα μερος — kata meros see note on Hebrews 9:5; for μερος τι — meros ti (adverbial accusative) partly see note on 1 Corinthians 11:18. Paul refuses to believe that no more Jews will be saved. Until the fulness of the Gentiles be come in (αχρι ου το πληρωμα των ετνων εισελτηι — achri hou to plērōma tōn ethnōn eiselthēi). Temporal clause with αχρι ου — achri hou (until which time) and the second aorist active subjunctive of εισερχομαι — eiserchomai to come in (Matthew 7:13, Matthew 7:21). For fulness of the Gentiles (το πληρωμα των ετνων — to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles. [source]
Romans 11:26 All Israel [πας Ισραηλ]
What does Paul mean? The immediate context (use of πας — pās in contrast with απο μερουσ πληρωμα — apo merousπληρωμα — plērōma here in contrast with ο ρυομενος — plērōma in Romans 11:12) argues for the Jewish people “as a whole.” But the spiritual Israel (both Jews and Gentiles) may be his idea in accord with Romans 9:6 (Galatians 6:16) as the climax of the argument. At any rate we should strive for and pray for the conversion of Jews as a whole. Paul here quotes from Isaiah 59:20.; Isaiah 27:9. The Deliverer (ρυομαι — ho ruomenos). Present middle articular participle of ruomai to rescue, to deliver. See note on 1 Thessalonians 1:10; 2 Corinthians 1:10. The Hebrew Goel, the Avenger, the Messiah, the Redeemer (Deuteronomy 25:5-10; Job 19:25; Rth 3:12.). Paul interprets it of Jesus as Messiah. [source]
Romans 15:24 Into Spain [εις την Σπανιαν]
It was a Roman province with many Jews in it. The Greek name was Ιβερια — Iberia the Latin Hispania. The Textus Receptus adds here ελευσομαι προς υμας — eleusomai pros humas (I shall come to you), but it is not in Aleph A B C D and is not genuine. Without it we have a parenthesis (or anacoluthon) through the rest of Romans 15:24. In my journey (διαπορευομενος — diaporeuomenos). Present middle participle, “passing through.” Paul planned only a brief stay in Rome since a strong church already existed there. To be brought on my way thitherward “To be sent forward there.” First aorist passive infinitive of προπεμπω — propempō common word for escorting one on a journey (1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13; 2 John 1:6). If first in some measure I shall have been satisfied with your company (εαν υμων προτων απο μερους εμπληστω — ean humōn protōn apo merous emplēsthō). Condition of third class with εαν — ean and first aorist passive subjunctive of εμπιμπλημι — empimplēmi old verb, to fill up, to satisfy, to take one‘s fill. See Luke 6:25. Literally, “if I first in part be filled with you” (get my fill of you). delicate compliment for the Roman church. [source]
Romans 15:24 To be brought on my way thitherward [προπεμπτηναι εκει]
“To be sent forward there.” First aorist passive infinitive of προπεμπω — propempō common word for escorting one on a journey (1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13; 2 John 1:6). If first in some measure I shall have been satisfied with your company (εαν υμων προτων απο μερους εμπληστω — ean humōn protōn apo merous emplēsthō). Condition of third class with εαν — ean and first aorist passive subjunctive of εμπιμπλημι — empimplēmi old verb, to fill up, to satisfy, to take one‘s fill. See Luke 6:25. Literally, “if I first in part be filled with you” (get my fill of you). delicate compliment for the Roman church. [source]
Romans 2:5 And impenitent heart [και αμετανοητον καρδιαν]
See μετανοιαν — metanoian just before. “Thy unreconstructed heart,” “with no change in the attitude of thy heart.” Treasurest up for thyself (τησαυριζεις σεαυτωι — thēsaurizeis seautōi). See for τησαυριζω — thēsaurizō on Matthew 6:19.; Luke 12:21; 2 Corinthians 12:14. Dative case σεαυτωι — seautōi (for thyself) with a touch of irony (Vincent). Wrath For such a Jew as already stated for the Gentile (Romans 1:18). There is a revelation See note on 2 Thessalonians 1:5 for δικαιας κρισεως — dikaias kriseōs Paul looks to the judgment day as certain (cf. 2 Corinthians 5:10-12), the day of the Lord (2 Corinthians 1:14). [source]
Romans 2:15 Written in their hearts [γραπτον εν ταις καρδιαις αυτων]
Verbal adjective of γραπω — graphō to write. When their conduct corresponds on any point with the Mosaic law they practise the unwritten law in their hearts. Their conscience bearing witness therewith (συνμαρτυρουσης αυτων της συνειδησεως — sunmarturousēs autōn tēs suneidēseōs). On conscience (συνειδησις — suneidēsis) see note on 1 Corinthians 8:7; 1 Corinthians 10:25.; 2 Corinthians 1:12. Genitive absolute here with present active participle συνμαρτυρουσης — sunmarturousēs as in Romans 9:1. The word συνειδησις — suneidēsis means Corinthians-knowledge by the side of the original consciousness of the act. This second knowledge is personified as confronting the first (Sanday and Headlam). The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom 17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1 Corinthians 10:25) or “seared” by abuse (1 Timothy 4:12). It acts according to the light it has. Their thoughts one with another accusing or also excusing them Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen‘s conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Galatians 2:21). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life. [source]
1 Corinthians 1:2 The church of God [τηι εκκλησιαι του τεου]
Belonging to God, not to any individual or faction, as this genitive case shows. In 1 Thessalonians 1:1 Paul wrote “the church of the Thessalonians in God” (εν τεωι — en theōi), but “the churches of God” in 1 Thessalonians 2:14. See same idiom in 1 Corinthians 10:32; 1 Corinthians 11:16, 1 Corinthians 11:22; 1 Corinthians 15:9; 2 Corinthians 1:1; Galatians 1:13, etc. [source]
1 Corinthians 15:31 I protest by that glorying in you [νη την υμετεραν καυχησιν]
No word for “I protest.” Paul takes solemn oath by the use of νη — nē (common in Attic) with the accusative. Only here in N.T., but in lxx (Genesis 42:15f.). For other solemn oaths by Paul see 2 Corinthians 1:18; 2 Corinthians 1:23; 2 Corinthians 11:10.; 2 Corinthians 11:31; Romans 9:1. For καυχησις — kauchēsis see note on 1 Thessalonians 2:19. The possessive pronoun (υμετεραν — humeteran) is objective as εμην — emēn in 1 Corinthians 11:24. [source]
2 Corinthians 7:12 Our care for you [τὴν σπουδὴν ἡμῶν τὴν ὑπὲρ ὑμῶν]
The correct text reverses the pronouns and reads your care for us. This difficult passage means that while Paul did desire the punishment and reformation of the offender, and the vindication of the wronged party, his main object was that the fidelity and zeal of the Church toward God should be manifested, as it was (2 Corinthians 7:11). This would appear in the manifestation of their zealous interest for him as God's minister. He states this as if it were his only object. Manifest unto you is rather among you ( πρός ), as in 2 Corinthians 1:12; 1 Corinthians 16:7. [source]
2 Corinthians 2:10 In the person [ἐν προσώπῳ]
Better, as Rev., in margin, presence; or face, as if Christ were looking on. See on 2 Corinthians 1:11. [source]
2 Corinthians 1:12 Glorying [καυχησις]
Act of glorying, while in 2 Corinthians 1:14 καυχημα — kauchēma is the thing boasted of. [source]
2 Corinthians 1:15 I was minded to come [εβουλομην ελτειν]
Imperfect, I was wishing to come, picturing his former state of mind. Before unto you (προτερον προς υμας — proteron pros humas). This was his former plan (προτερον — proteron) while in Ephesus to go to Achaia directly from Ephesus. This he confesses in 2 Corinthians 1:16 “and by you to pass into Macedonia.” That ye might have a second benefit Or second “joy” if we accept χαραν — charan with Westcott and Hort. This would be a real second blessing (or joy) if they should have two visits from Paul. [source]
2 Corinthians 1:15 Before unto you [προτερον προς υμας]
This was his former plan (προτερον — proteron) while in Ephesus to go to Achaia directly from Ephesus. This he confesses in 2 Corinthians 1:16 “and by you to pass into Macedonia.” [source]
2 Corinthians 12:14 Third time I am ready to come [τριτον τουτο ετοιμως εχω]
Had he been already twice or only once? He had changed his plans once when he did not go (2 Corinthians 1:15.). He will not change his plans now. This looks as if he had only been once (that in Acts 18). Note the third use of καταναρκαω — katanarkaō (2 Corinthians 11:9; 2 Corinthians 12:13, 2 Corinthians 12:14). They need not be apprehensive. He will be as financially independent of them as before. “I shall not sponge on you.” [source]
2 Corinthians 13:2 As when I was present the second time [ως παρων το δευτερον]
This translation assumes the second visit as already made. It is a natural way to take the Greek ως παρων — hōs parōn But ως — hōs with παρων — parōn can also mean “as if present” the second time (Authorized Version). Probably “as when” is the more natural rendering, but the other cannot be ruled entirely out in view of 2 Corinthians 1:15-23. [source]
2 Corinthians 2:1 That I would not come again to you with sorrow [το μη παλιν εν λυπηι προς υμας ελτειν]
Articular second aorist active infinitive with negative μη — mē in apposition with τουτο — touto (this) preceding. What does Paul mean by “again” And so as to 2 Corinthians 13:1. There is absolutely no way to tell clearly whether Paul had already made a second visit. If he had done so, it is a bit odd that he did not plainly say so in 2 Corinthians 1:15. when he is apologizing for not having made the proposed visit (“a second benefit”). [source]
2 Corinthians 10:4 Of the flesh [σαρκικα]
See note on 1 Corinthians 3:3; note on 2 Corinthians 1:12. They had accused him of artifices and craft. Mighty before God (δυνατα τωι τεωι — dunata tōi theōi). This dative of personal interest (ethical dative) can be like αστειος τωι τεωι — asteios tōi theōi (Acts 7:20), in God‘s eyes, as it looks to God. To the casting down of strongholds Καταιρεσις — Kathairesis is old word from καταιρεω — kathaireō to take down, to tear down walls and buildings. Carries on the military metaphor. Οχυρωμα — Ochurōma is old word, common in the Apocrypha, from οχυροω — ochuroō to fortify, and that from οχυρος — ochuros (from εχω — echō to hold fast). Nowhere else in N.T. In Cilicia the Romans had to tear down many rocky forts in their attacks on the pirates. [source]
Galatians 6:4 Rejoicing [τὸ καύχημα]
Better, as giving the force of the article, “his glorying.” Καύχημα is the matter or ground of glorying, see Romans 4:2; 1 Corinthians 9:15; not the act ( καύχησις ), as Romans 3:27; 2 Corinthians 1:12. [source]
Galatians 1:1 And God the Father []
The genitive, governed by the preceding διὰ byor through. The idea is the same as an apostle by the will of God: 1 Corinthians 1:1; 2 Corinthians 1:1; Ephesians 1:1. Διὰ is used of secondary agency, as Matthew 1:22; Matthew 11:2; Luke 1:70; Acts 1:16; Hebrews 1:2. But we find διὰ θελήματος θεοῦ bythe will of God, Romans 15:32; 1 Corinthians 1:1; 2 Corinthians 1:1, etc., and διὰ θεοῦ byGod, Galatians 4:7. Also δἰ οὗ (God), 1 Corinthians 1:9; Hebrews 2:10. [source]
Ephesians 3:12 In confidence [εν πεποιτησει]
Late and rare word from πεποιτα — pepoitha See note on 2 Corinthians 1:15. [source]
Ephesians 1:1 By the will of God [δια τεληματος τεου]
As in 1 Corinthians 1:1; 2 Corinthians 1:1; Romans 1:1. At Ephesus (εν Επεσωι — en Ephesōi). In Aleph and B these words are inserted by later hands, though both MSS. give the title Προς Επεσιους — Pros Ephesious Origen explains the words τοις αγιοις τοις ουσιν — tois hagiois tois ousin as meaning “the saints that are” (genuine saints), showing that his MSS. did not have the words εν Επεσωι — en Ephesōi The explanation of the insertion of these words has already been given in the remarks on “The Destination” as one copy of the general letter that was preserved in Ephesus. It is perfectly proper to call it the Epistle to the Ephesians if we understand the facts. [source]
Ephesians 2:3 Once lived [ανεστραπημεν ποτε]
Second aorist passive indicative of αναστρεπω — anastrephō old verb, to turn back and forth, to live (2 Corinthians 1:12). Cf. ποτε περιεπατησατε — pote periepatēsate of the Gentiles in Ephesians 2:2. The desires (τα τεληματα — ta thelēmata). Late and rare word except in lxx and N.T., from τελω — thelō to will, to wish. Plural here “the wishes,” “the wills” of the flesh like ταις επιτυμιαις της σαρκος — tais epithumiais tēs sarkos just before. Gentiles had no monopoly of such sinful impulses. Of the mind Plural again, “of the thoughts or purposes.” Were by nature children of wrath (ημετα τεκνα πυσει οργης — ēmetha tekna phusei orgēs). This is the proper order of these words which have been the occasion of much controversy. There is no article with τεκνα — tekna Paul is insisting that Jews as well as Gentiles (“even as the rest”) are the objects of God‘s wrath (οργης — orgēs) because of their lives of sin. See Romans 2:1-3:20 for the full discussion of this to Jews unpalatable truth. The use of πυσει — phusei (associative instrumental case of manner) is but the application of Paul‘s use of “all” (παντες — pantes) as shown also in Romans 3:20; Romans 5:12. See πυσει — phusei of Gentiles in Romans 2:14. The implication of original sin is here, but not in the form that God‘s wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in Romans 5:13. [source]
Philippians 1:6 Until the day of Jesus Christ [αχρι ημερας Χριστου Ιησου]
The second coming as in Phlippians 1:10. See note on 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:18; 1 Corinthians 3:13; 2 Corinthians 1:14; Romans 13:12. Paul never sets the time for the Lord‘s return, but he is cheered by that blessed hope. [source]
Philippians 3:4 Confidence [πεποιτησιν]
Late word, condemned by the Atticists, from πεποιτα — pepoitha (just used). See note on 2 Corinthians 1:15; 2 Corinthians 3:4. [source]
Philippians 1:6 This very thing [αυτο τουτο]
Accusative of the inner object with πεποιτως — pepoithōs “this thing itself.” Will perfect it (επιτελεσει — epitelesei). Future active indicative of επιτελεω — epiteleō will fully (επι — epi̇) finish. God began and God will consummate it (see note on 2 Corinthians 8:6 and note on Galatians 3:3 where both words occur together as here), but not without their cooperation and partnership. Until the day of Jesus Christ The second coming as in Phlippians 1:10. See note on 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:18; 1 Corinthians 3:13; 2 Corinthians 1:14; Romans 13:12. Paul never sets the time for the Lord‘s return, but he is cheered by that blessed hope. [source]
Colossians 2:7 Thanksgiving [εὐχαριστίᾳ]
For Paul's emphasis on thanksgiving, see Romans 1:21; Romans 14:6; 2 Corinthians 1:11; 2 Corinthians 4:15; 2 Corinthians 9:11, 2 Corinthians 9:12; Ephesians 5:20; 1 Timothy 2:1, etc. Εὐχαριστός thankful εὐχαριστεῖν togive thanks, εὐχαριστία thanksgivingare found only in Paul's writings. [source]
Colossians 3:16 With psalms [πσαλμοις]
The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες — en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω — āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
Colossians 3:16 Dwell [ενοικειτω]
Present active imperative of ενοικεω — enoikeō to make one‘s home, to be at home. In you (εν υμιν — en humin). Not “among you.” Richly Old adverb from πλουσιος — plousios (rich). See note on 1 Timothy 6:17. The following words explain πλουσιως — plousiōs In all wisdom (εν πασηι σοπιαι — en pasēi sophiāi). It is not clear whether this phrase goes with πλουσιως — plousiōs (richly) or with the participles following (διδασκοντες και νουτετουντες — didaskontes kai nouthetountes see note on Colossians 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. With psalms The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες — en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω — āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
Colossians 3:16 Richly [πλουσιως]
Old adverb from πλουσιος — plousios (rich). See note on 1 Timothy 6:17. The following words explain πλουσιως — plousiōs In all wisdom (εν πασηι σοπιαι — en pasēi sophiāi). It is not clear whether this phrase goes with πλουσιως — plousiōs (richly) or with the participles following (διδασκοντες και νουτετουντες — didaskontes kai nouthetountes see note on Colossians 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. With psalms The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες — en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω — āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
Colossians 3:16 hymns [υμνοις]
The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες — en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω — āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
Colossians 3:16 spiritual songs [ωιδαις πνευματικαις]
The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες — en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω — āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
Colossians 3:16 Singing with grace [εν χαριτι αιδοντες]
In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω — āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. [source]
1 Thessalonians 5:2 The day of the Lord [ἡμέρα κυρίου]
The day of Christ's second coming. In Paul's Epistles this is expressed by ἡ ἡμέρα theday, absolutely, 1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12: ἡ ἡμέρα ἐκείνη thatday, 2 Thessalonians 1:10: ἡμέρα χριστοῦ theday of Christ, Philemon 1:10; Philemon 2:16: ἡμέρα κυρίου or τοῦ κυρίου dayof the Lord, 1 Corinthians 5:5; 1 Thessalonians 5:2; 2 Thessalonians 2:2: ἡμέρα τοῦ κυρίου ἡμῶν Ἱησοῦ ( Χριστοῦ ), 1 Corinthians 1:8; 2 Corinthians 1:14. These expressions refer to a definite time when the Lord is expected to appear, and Paul expects this appearance soon. Attempts to evade this by referring such expressions to the day of death, or to the advance toward perfection after death until the final judgment, are forced, and are shaped by dogmatic conceptions of the nature of Biblical inspiration. In the O.T. the phrase day of the Lord denotes a time in which God will conspicuously manifest his power and goodness or his penal justice. See Isaiah 2:12; Ezekiel 13:5; Joel 1:15; Joel 2:11; and comp. Romans 2:5. The whole class of phrases is rare in N.T. outside of Paul's Epistles. [source]
1 Thessalonians 3:2 Our brother []
Comp. 2 Corinthians 1:1; Colossians 1:1; Philemon 1:1; Romans 16:23; 1 Corinthians 1:1; 1 Corinthians 16:12. [source]
1 Thessalonians 1:1 To the church of the Thessalonians []
This form of address appears in 1st and 2nd Corinthians, Galatians, 2nd Thessalonians. The other letters are addressed to “the saints, “ “the brethren, “ “the saints and faithful brethren.” The use of the genitive of the national name is peculiar. Comp. 1 Corinthians 1:22; 2 Corinthians 1:1; Galatians 1:2; Philemon 1:1; Colossians 1:2. [source]
1 Thessalonians 1:1 Timothy []
Appears in all the Pauline Epistles except Galatians and Ephesians. He was associated with Paul longer than any one of whom we have notice. First mentioned Acts 16:1, Acts 16:2; comp. 2 Timothy 3:10, 2 Timothy 3:11. He accompanied Paul on his second missionary tour (Acts 16:3), and was one of the founders of the churches in Thessalonica and Philippi. He is often styled by Paul “the brother” (2 Corinthians 1:1; Colossians 1:1; 1 Thessalonians 3:2; Philemon 1:1); with Paul himself “a bondservant of Jesus Christ” (Philemon 1:1); comp. 1 Timothy 1:18; 2 Timothy 1:2. Paul's confidence in him appears in Philemon 2:19-22, and is implied in his sending him from Athens to the Thessalonian church to establish and comfort its members (1 Thessalonians 3:2). Paul sent him again to Macedonia in company with Erastus (Acts 19:22), and also to Corinth (1 Corinthians 4:17). To the Corinthians he writes of Timothy as “his beloved and faithful child in the Lord” who shall remind them of his ways in Christ (1 Corinthians 4:17), and as one who worketh the work of the Lord as he himself (1 Corinthians 16:10). He joined Paul at Rome, and his name is associated with Paul's in the addresses of the letters to the Colossians and Philemon. In every case where he is mentioned by name with Silvanus, the name of Silvanus precedes. [source]
1 Thessalonians 1:1  []
d The address of the first Epistle is shorter than that of any of the Pauline letters. In the other Epistles Paul either indicates the contents of the letter, or adds details concerning the writer or his correspondents, or amplifies the apostolic greeting. The names of Silvanus and Timothy are added to that of Paul as the senders of the letter. They were with him at Corinth when it was written (Acts 18:5; 2 Corinthians 1:19). They had assisted him in the foundation of the Thessalonian Church (Acts 16:1-3; Acts 17:4, Acts 17:10, Acts 17:14). Paul's official title; “Apostle” is omitted in the addresses of both Epistles, although in 1 Thessalonians 2:6he uses ἀπόστολοι apostlesincluding Silvanus and Timothy under that title. The title appears in all the other Epistles except Philippians and Philemon. The reason for its omission in every case appears to have been the intimate and affectionate character of his relations with the parties addressed, which rendered an appeal to his apostolic authority unnecessary. Paul does not confine the name of apostle to the twelve. [source]
1 Thessalonians 1:1 Paul, and Silvanus, and Timothy [Παυλος και Σιλουανος και Τιμοτεος]
Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled Σιλβανος — Silbanos in D and the papyri), a Jew and Roman citizen, and Timothy, son of Jewish mother and Greek father, one of Paul‘s converts at Lystra on the first tour. They had both been with Paul at Thessalonica, though Timothy is not mentioned by Luke in Acts in Macedonia till Beroea (Acts 17:14.). Timothy had joined Paul in Athens (1 Thessalonians 3:1.), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth (1 Thessalonians 3:5; Acts 18:5, 2 Corinthians 1:19). Silas is the elder and is mentioned first, but neither is in any sense the author of the Epistle any more than Sosthenes is Corinthians-author of I Corinthians or Timothy of II Corinthians, though Paul may sometimes have them in mind when he uses “we” in the Epistle. Paul does not here call himself “apostle” as in the later Epistles, perhaps because his position has not been so vigorously attacked as it was later. Ellicott sees in the absence of the word here a mark of the affectionate relations existing between Paul and the Thessalonians. [source]
2 Thessalonians 1:4 We ourselves [αυτους ημας]
Accusative of general reference with the infinitive, but not merely ημας — hēmās (or εαυτους — heautous), perhaps in contrast with εν υμιν — en humin (in you), as much as to say, “so that we ourselves, contrary to your expectations, are boasting” (Frame). Ενκαυχαομαι — Enkauchaomai occurs here alone in N.T., but is found in the lxx and in Aesop‘s Fables, proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2 Corinthians 8:1-15) after having first boasted to the Macedonians about the Corinthians (2 Corinthians 9:1-5). There were other churches in Achaia besides Corinth (2 Corinthians 1:1). For (υπερ — huper). Over, about, like περι — peri (1 Thessalonians 1:2). In all your persecutions Their patience and faith had already attracted Paul‘s attention (1 Thessalonians 1:3) and their tribulations τλιπσεσιν — thlipsesin (1 Thessalonians 1:6). Here Paul adds the more specific term διωγμος — diōgmos old word from διωκω — diōkō to chase, to pursue, a word used by Paul of his treatment in Corinth (2 Corinthians 12:10). Which ye endure (αις ανεχεστε — hais anechesthe). B here reads ενεχεστε — enechesthe to be entangled in, to be held in as in Galatians 5:1, but ανεχεστε — anechesthe is probably correct and the αις — hais is probably attracted to locative case of τλιπσεσιν — thlipsesin from the ablative ων — hōn after ανεχεστε — anechesthe from which ye hold yourselves back (cf. Colossians 3:13). [source]
1 Timothy 5:10 Of the saints [ἁγίων]
Ἅγιος is rare in Class. In lxx, the standard word for holy. Its fundamental idea is setting apart, as in Class., devoted to the gods. In O.T., set apart to God, as priests; as the Israelites consecrated to God. In N.T., applied to Christians. Ideally, it implies personal holiness. It is used of God, Christ, John the Baptist, God's law, the Spirit of God. Paul often uses οἱ ἅγιοι as a common designation of Christians belonging to a certain region or community, as Philemon 1:1; 2 Corinthians 1:1; Colossians 1:2. In such cases it does not imply actual holiness, but holiness obligatory upon those addressed, as consecrated persons, and appropriate to them. What ought to be is assumed as being. In this sense not in the Gospels (unless, possibly, Matthew 27:52) or in the Epistles of Peter and John. Rare in Acts. [source]
1 Timothy 3:15 Thou oughtest to behave thyself [δεῖ ἀναστρέφεσθαι]
The verb ἀναστρέφεσθαι only here in Pastorals. In Paul, 2 Corinthians 1:12; Ephesians 2:3. The reference is not to Timothy's conduct as the A.V. implies but rather to the instructions which he is to give to church members. Rend. how men ought to behave. See on conversation, 1 Peter 1:15. [source]
1 Timothy 1:1 By the commandment of God [κατ ' ἐπιταγὴν θεοῦ]
The phrase in Romans 16:26. Κατ ' ἐπιταγὴν absolutely, by commandment, 1 Corinthians 7:6, 2 Corinthians 8:8. Paul uses διὰ θελήματος θεοῦ bythe will of God. See 1 Corinthians 1:1; 2 Corinthians 1:1; Ephesians 1:1; Colossians 1:1. Comp. 2 Timothy 1:1. [source]
1 Timothy 3:5 How to rule [προστηναι]
Second aorist active infinitive of same verb προιστημι — proistēmi and with οιδεν — oiden means “know how to rule,” not “know that he rules.” How (πως — pōs). Rhetorical question expecting negative answer. Shall he take care of Future middle of επιμελεομαι — epimeleomai old compound Anarthrous as in 1 Timothy 3:15, elsewhere with article (1 Corinthians 10:32; 1 Corinthians 15:9; 2 Corinthians 1:1; Galatians 1:13). The local church described as belonging to God. No one in N.T. but Paul (Acts 20:28) so describes the church. This verse is a parenthesis in the characteristics of the bishop. [source]
1 Timothy 3:5 Shall he take care of [επιμελησεται]
Future middle of επιμελεομαι — epimeleomai old compound Anarthrous as in 1 Timothy 3:15, elsewhere with article (1 Corinthians 10:32; 1 Corinthians 15:9; 2 Corinthians 1:1; Galatians 1:13). The local church described as belonging to God. No one in N.T. but Paul (Acts 20:28) so describes the church. This verse is a parenthesis in the characteristics of the bishop. [source]
1 Timothy 3:5 The church of God [εκκλησιας τεου]
Anarthrous as in 1 Timothy 3:15, elsewhere with article (1 Corinthians 10:32; 1 Corinthians 15:9; 2 Corinthians 1:1; Galatians 1:13). The local church described as belonging to God. No one in N.T. but Paul (Acts 20:28) so describes the church. This verse is a parenthesis in the characteristics of the bishop. [source]
1 Timothy 3:15 That thou mayest know [ινα ειδηις]
Final clause with ινα — hina and second perfect active subjunctive of οιδα — oida to know. How men ought (πως δει — pōs dei). “How it is necessary for thee” (supply σε — se more naturally than τινα — tina any one). Indirect question. To behave themselves Present middle (direct) infinitive of αναστρεπω — anastrephō old verb, to turn up and down. See note on 2 Corinthians 1:12; Ephesians 2:3. In the house of God (εν οικωι τεου — en oikōi theou). Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος — oikos commonly means “household.” Christians are the ναος — naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου — oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος — oikos) that Paul has in mind. Which “Which very house of God,” agreeing (feminine) with the predicate word εκκλησια — ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος — ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια — ekklēsia and οικος — oikos On στυλος — stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα — Hedraiōma late and rare word (from εδραιοω — hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
1 Timothy 3:15 To behave themselves [αναστρεπεσται]
Present middle (direct) infinitive of αναστρεπω — anastrephō old verb, to turn up and down. See note on 2 Corinthians 1:12; Ephesians 2:3. In the house of God (εν οικωι τεου — en oikōi theou). Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος — oikos commonly means “household.” Christians are the ναος — naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου — oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος — oikos) that Paul has in mind. Which “Which very house of God,” agreeing (feminine) with the predicate word εκκλησια — ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος — ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια — ekklēsia and οικος — oikos On στυλος — stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα — Hedraiōma late and rare word (from εδραιοω — hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
1 Timothy 4:14 The gift that is in thee [του εν σοι χαρισματος]
Late word of result from χαριζομαι — charizomai in papyri (Preisigke), a regular Pauline word in N.T. (1 Corinthians 1:7; 2 Corinthians 1:11; Romans 1:11; etc.). Here it is God‘s gift to Timothy as in 2 Timothy 1:6. By prophecy (δια προπητειας — dia prophēteias). Accompanied by prophecy (1 Timothy 1:18), not bestowed by prophecy. With the laying on of the hands of the presbytery In Acts 13:2., when Barnabas and Saul were formally set apart to the mission campaign (not then ordained as ministers, for they were already that), there was the call of the Spirit and the laying on of hands with prayer. Here again μετα — meta does not express instrument or means, but merely accompaniment. In 2 Timothy 1:6 Paul speaks only of his own laying on of hands, but the rest of the presbytery no doubt did so at the same time and the reference is to this incident. There is no way to tell when and where it was done, whether at Lystra when Timothy joined Paul‘s party or at Ephesus just before Paul left Timothy there (1 Timothy 1:3). Επιτεσις — Epithesis Πρεσβυτεριον — Presbuterion is a late word (ecclesiastical use also), first for the Jewish Sanhedrin (Luke 22:66; Acts 22:5), then (here only in N.T.) of Christian elders (common in Ignatius), though πρεσβυτερος — presbuteros (elder) for preachers (bishops) is common (Acts 11:30; Acts 15:2; Acts 20:17, etc.). [source]
2 Timothy 1:3 I thank God [χάριν ἔχω τῷ θεῷ]
Lit. I have thanks to God. The phrase in Luke 17:9; Acts 2:47; oP. unless 2 Corinthians 1:15; 1 Timothy 1:12; Hebrews 12:28; 3 John 1:4. Paul uses εὐχαριστῶ Igive thanks (not in Pastorals) or εὐλογητὸς ὁ θεός blessedbe God (not in Pastorals). The phrase χάριν ἔχω is a Latinism, habere gratiam, of which several are found in Pastorals. [source]
2 Timothy 1:12 That day [ἐκείνην τὴν ἡμέραν]
The day of Christ's second appearing. See on 1 Thessalonians 5:2. In this sense the phrase occurs in the N.T. Epistles only 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10; but often in the Gospels, as Matthew 7:22; Matthew 26:29; Mark 13:32, etc. The day of the Lord's appearing is designated by Paul as ἡ ἡμέρα , absolutely, the day, Romans 13:12; 1 Corinthians 3:13; 1 Thessalonians 5:4: ἡμέρα τοῦ κυρίου theday of the Lord, 1 Corinthians 1:8; 2 Corinthians 1:14; 1 Thessalonians 5:2; 2 Thessalonians 2:2: the day of Jesus Christ or Christ, Philemon 1:6, Philemon 1:10; Philemon 2:16day when God shall judge, Romans 2:16: the day of wrath and revelation of the righteous judgment of God, Romans 2:5: the day of redemption, Ephesians 4:30. [source]
2 Timothy 1:12 Against that day [εις εκεινην την ημεραν]
The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
2 Timothy 1:12 Yet I am not ashamed [αλλ ουκ επαισχυνομαι]
Plain reference to the exhortation to Timothy in 2 Timothy 1:8. Him whom I have believed (ωι πεπιστευκα — hōi pepisteuka). Dative case of the relative (ωι — hōi) with the perfect active of πιστευω — pisteuō the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. I am persuaded See 2 Timothy 1:5. To guard (πυλαχαι — phulaxai). First aorist active infinitive of πυλασσω — phulassō the very word used in 1 Timothy 6:20 with παρατηκην — parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη — parakatathēkē (a sort of double deposit, παρα — para beside, down, κατα — kata). Against that day (εις εκεινην την ημεραν — eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
2 Timothy 1:12 I am persuaded [πεπεισμαι]
See 2 Timothy 1:5. To guard (πυλαχαι — phulaxai). First aorist active infinitive of πυλασσω — phulassō the very word used in 1 Timothy 6:20 with παρατηκην — parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη — parakatathēkē (a sort of double deposit, παρα — para beside, down, κατα — kata). Against that day (εις εκεινην την ημεραν — eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
2 Timothy 1:12 That which I have committed unto him [την παρατηκην μου]
Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη — parakatathēkē (a sort of double deposit, παρα — para beside, down, κατα — kata). Against that day (εις εκεινην την ημεραν — eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
Philemon 1:1 Timothy, our brother []
Lit., the brother. Timothy could not be called an apostle. He is distinctly excluded from this office in 2 Corinthians 1:1; Colossians 1:1; compare Philemon 1:1. In Philippians and Philemon, after the mention of Timothy the plural is dropped. In Colossians it is maintained throughout the thanksgiving only. The title brother is used of Quartus, Romans 16:23; Sosthenes, 1 Corinthians 1:1; Apollos, 1 Corinthians 16:12. [source]
Hebrews 13:23 Our brother Timothy [τὸν ἀδελφὸν ἡμῶν Τιμόθεον]
Paul's habit, when using ὁ ἀδελφός brotherwith a proper name, is to put the proper name first. See Romans 16:23; 1 Corinthians 1:1; 1 Corinthians 16:12; 2 Corinthians 1:1; 2 Corinthians 2:13; Philemon 2:25. [source]
Hebrews 1:2 By whom also he made the worlds [δι ' οὗ καὶ ἐποίησεν τοὺς αἰῶνας]
Διὰ commonly expresses secondary agency, but, in some instances, it is used of God's direct agency. See 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 4:7. Christ is here represented as a mediate agency in creation. The phrase is, clearly, colored by the Alexandrian conception, but differs from it in that Christ is not represented as a mere instrument, a passive tool, but rather as a cooperating agent. “Every being, to reach existence, must have passed through the thought and will of the Logos” (Godet); yet “the Son can do nothing of himself but what he seeth the Father doing” (John 5:19). With this passage Colossians 1:16should be studied. There it is said that all things, collectively ( τὰ πάντα ), were created in him ( ἐν αὐτῷ ) and through him ( δι ' αὐτοῦ as here). The former expression enlarges and completes the latter. Δι ' αὐτοῦ represents Christ as the mediate instrument. Ἐν αὐτῷ indicates that “all the laws and purposes which guide the creation and government of the universe reside in him, the Eternal Word, as their meeting-point.” Comp. John 1:3; 1 Corinthians 8:6. For τοῦς αἰῶνας theworlds, see additional note on 2 Thessalonians 1:9. Rend. for by whom also he made, by whom he also made. The emphasis is on made, not on worlds: on the fact of creation, not on what was created. In the writer's thought heirship goes with creation. Christ is heir of what he made, and because he made it. As πάντων, in the preceding clause, regards all things taken singly, αἰῶνας regards them in cycles. Ἀιῶνας does not mean times, as if representing the Son as the creator of all time and times, but creation unfolded in time through successive aeons. All that, in successive periods of time, has come to pass, has come to pass through him. Comp. 1 Corinthians 10:11; Ephesians 3:21; Hebrews 9:26; 1 Timothy 1:17; lxx, Ecclesiastes href="/desk/?q=ec+3:11&sr=1">Ecclesiastes 3:11. See also Clement of Rome, Ad Corinth. xxxv, ὁ δημιουργὸς καὶ πατὴρ τῶν αἰώνων theCreator and Father of the ages. Besides this expression, the writer speaks of the world as κόσμος (Hebrews 4:3; Hebrews 10:5); ἡ οἰκουμένη (Hebrews 1:6), and τὰ πάντα (Hebrews 1:3). [source]
Hebrews 10:33 Partly [τουτο μεν]
Accusative of general reference Late verb to bring upon the stage, to hold up to derision. See Paul‘s use of τεατρον — theatron of himself in 1 Corinthians 4:9. By reproaches and afflictions Instrumental case. See Romans 15:3. Partakers Partners (Luke 5:10) with those So used Present middle articular participle of αναστρεπω — anastrephō to conduct oneself (2 Corinthians 1:12). [source]
Hebrews 13:18 Honestly [καλως]
Nobly, honourably. Apparently the writer is conscious that unworthy motives have been attributed to him. Cf. Paul in 1 Thessalonians 2:18; 2 Corinthians 1:11., 2 Corinthians 1:17 [source]
Hebrews 12:10 They [οι μεν]
Demonstrative οι — hoi in contrast Chastened Imperfect active, used to chasten. As seemed good to them “According to the thing seeming good to them.” Δοκουν — Dokoun is present active neuter singular articular participle of δοκεω — dokeō But he Demonstrative with δε — de vs. μεν — men For our profit Present active articular neuter singular participle of συμπερω — sumpherō to bear together as in 1 Corinthians 12:7. That we may be partakers Articular second aorist active infinitive of μεταλαμβανω — metalambanō with εις — eis for purpose, “for the partaking.” Of his holiness Genitive with μεταλαβειν — metalabein (to share in). Rare word, in N.T. only here and 2 Corinthians 1:12. [source]
Hebrews 2:3 How shall we escape? [πως ημεις εκπευχομετα]
Rhetorical question with future middle indicative of εκπευγω — ekpheugō and conclusion of the condition. If we neglect First aorist active participle of αμελεω — ameleō “having neglected.” So great salvation Ablative case after αμελησαντες — amelēsantes Correlative pronoun of age, but used of size in the N.T. (James 3:4; 2 Corinthians 1:10). Which “Which very salvation,” before described, now summarized. Having at the first been spoken Literally, “having received a beginning to be spoken,” “having begun to be spoken,” a common literary Koiné idiom (Polybius, etc.). Through the Lord The Lord Jesus who is superior to angels. Jesus was God‘s full revelation and he is the source of this new and superior revelation. Was confirmed First aorist passive indicative of βεβαιοω — bebaioō from βεβαιος — bebaios (stable), old verb as in 1 Corinthians 1:6. By them that heard Ablative case with υπο — hupo of the articular first aorist active participle of ακουω — akouō Those who heard the Lord Jesus. Only one generation between Jesus and the writer. Paul (Galatians 1:11) got his message directly from Christ. [source]
James 3:4 Though they are so great [τηλικαυτα οντα]
Concessive participle of ειμι — eimi The quantitative pronoun τηλικουτος — tēlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).And are driven (και ελαυνομενα — kai elaunomena). Present passive participle of ελαυνω — elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).Rough Old adjective (from σκελλω — skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται — metagetai). Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
1 Peter 5:12 Silvanus []
Probably the companion of Paul known in the Acts as Silas (Acts 15:22, Acts 15:27, Acts 15:32, Acts 15:34, Acts 15:40, etc.), and called Silvanus by Paul in 2 Corinthians 1:19; 1 Thessalonians 1:1; 2 Thessalonians 1:1. [source]
1 Peter 1:17 Pass [αναστρεπω]
Second aorist passive imperative of τον χρονον — anastrephō metaphorical sense as in 2 Corinthians 1:12; 2 Peter 2:18.The time (της παροικιας υμων — ton chronon). Accusative case of extent of time.Of your sojourning A late word, found in lxx (Psalm 119:5) and in N.T. only here and Acts 13:17 and in ecclesiastical writers (one late Christian inscription). It comes from παροικος — paroikeō old verb, to dwell beside (in one‘s neighbourhood), and so of pilgrims or strangers Peter here recurs to 1 Peter 1:1 (“sojourners of the Dispersion”).In fear (αναστραπητε — en phobōi). Emphatic position at beginning of the clause with anastraphēte at the end. [source]
1 Peter 1:17 As Father [πατερα]
Predicate accusative in apposition with τονκρινοντα — ton- απροσωπολημπτως — krinonta respect of persons Found nowhere else except in the later Ep. of Clem. of Rome and Ep. of Barn., from alpha privative and προσωπολημπτεω — prosōpolēmptēs (Acts 10:34. See James 2:9 for προσωπολημπσια — prosōpolēmpteō and 1 Peter 1:1 for προσωπον λαμβανω — prosōpolēmpsia) from κατα το εκαστου εργον — prosōpon lambanō (in imitation of the Hebrew).According to each man‘s work (κρινοντα — kata to hekastou ergon). “According to the deed of each one” God judges (αναστραπητε — krinonta) just as Christ judges also (2 Corinthians 5:10).Pass Second aorist passive imperative of τον χρονον — anastrephō metaphorical sense as in 2 Corinthians 1:12; 2 Peter 2:18.The time (της παροικιας υμων — ton chronon). Accusative case of extent of time.Of your sojourning A late word, found in lxx (Psalm 119:5) and in N.T. only here and Acts 13:17 and in ecclesiastical writers (one late Christian inscription). It comes from παροικος — paroikeō old verb, to dwell beside (in one‘s neighbourhood), and so of pilgrims or strangers Peter here recurs to 1 Peter 1:1 (“sojourners of the Dispersion”).In fear (αναστραπητε — en phobōi). Emphatic position at beginning of the clause with anastraphēte at the end. [source]
2 Peter 3:10 The day of the Lord []
Compare the same phrase in Peter's sermon, Acts 2:20. It occurs only in these two passages and 1 Thessalonians 5:2. See 1 Corinthians 1:8; 2 Corinthians 1:14. [source]
2 Peter 3:1 Pure minds [εἰλικρινῆ διάνοιαν]
The latter word is singular, not plural. Hence, as Rev., mind. The word rendered pure is often explained tested by the sunlight; but this is very doubtful, since εἵλη , to which this meaning is traced, means the heat, and not the light of the sun. Others derive it from the root of the verb εἱλίσσω , to roll, and explain it as that which is separated or sifted byrolling, as in a sieve. In favor of this etymology is its association in classical Greek with different words meaning unmixed. The word occurs only here and Philemon 1:10. The kindred noun εἰλικρίνεια , sincerity, is found 1 Corinthians 5:8; 2 Corinthians 1:12; 2 Corinthians 2:17. Rev., here, sincere. [source]
3 John 1:6 To set forward on their journey [προπεμπσας]
First aorist active participle (simultaneous action) of προπεμπω — propempō to send forward, “sending forward,” old word, in N.T. in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Romans 15:24; Titus 3:13. [source]
3 John 1:6 Thou wilt do well [καλως ποιησεις]
Future active of ποιεω — poieō with adverb καλως — kalōs a common polite phrase in letters (papyri) like our “please.” See also Acts 10:33; James 2:19; 1 Corinthians 7:37.; Philemon 4:14; 2 Peter 1:19.To set forward on their journey (προπεμπσας — propempsas). First aorist active participle (simultaneous action) of προπεμπω — propempō to send forward, “sending forward,” old word, in N.T. in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Romans 15:24; Titus 3:13.Worthily of God Precisely this phrase in 1 Thessalonians 2:12 and the genitive with αχιως — axiōs also in Romans 16:2; Philemon 1:27; Colossians 1:10; Ephesians 4:1. See John 13:20 for Christ‘s words on the subject. “Since they are God‘s representatives, treat them as you would God” (Holtzmann). From Homer‘s time (Od. XV. 74) it was customary to speed the parting guest, sometimes accompanying him, sometimes providing money and food. Rabbis were so escorted and Paul alludes to the same gracious custom in Romans 15:24; Titus 3:13. [source]
Revelation 16:14 Unto the war of the great day of God, the Almighty [εις τον πολεμον της ημερας της μεγαλης του τεου του παντοκρατορος]
Some take this to be war between nations, like Mark 13:8, but it is more likely war against God (Psalm 2:2) and probably the battle pictured in Revelation 17:14; Revelation 19:19. Cf. 2 Peter 3:12, “the day of God,” his reckoning with the nations. See Joel 2:11; Joel 3:4. Paul uses “that day” for the day of the Lord Jesus (the Parousia) as in 1 Thessalonians 5:2; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:6; Philemon 2:16; 2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8. [source]
Revelation 16:14 Working signs [ποιουντα σημεια]
“Doing signs” (present active participle of ποιεω — poieō). The Egyptian magicians wrought “signs” (tricks), as did Simon Magus and later Apollonius of Tyana. Houdini claimed that he could reproduce every trick of the spiritualistic mediums.Which go forth (α εκπορευεται — ha ekporeuetai). Singular verb with neuter plural (collective) subject.Unto the kings The three evil spirits (dragon and the two beasts) spur on the kings of the whole world to a real world war. “There have been times when nations have been seized by a passion for war which the historian can but imperfectly explain” (Swete).To gather them together (συναγαγειν — sunagagein). Second aorist active infinitive of συναγω — sunagō to express purpose (that of the unclean spirits).Unto the war of the great day of God, the Almighty Some take this to be war between nations, like Mark 13:8, but it is more likely war against God (Psalm 2:2) and probably the battle pictured in Revelation 17:14; Revelation 19:19. Cf. 2 Peter 3:12, “the day of God,” his reckoning with the nations. See Joel 2:11; Joel 3:4. Paul uses “that day” for the day of the Lord Jesus (the Parousia) as in 1 Thessalonians 5:2; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:6; Philemon 2:16; 2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8. [source]
Revelation 16:14 Unto the kings [επι τους βασιλεις]
The three evil spirits (dragon and the two beasts) spur on the kings of the whole world to a real world war. “There have been times when nations have been seized by a passion for war which the historian can but imperfectly explain” (Swete).To gather them together (συναγαγειν — sunagagein). Second aorist active infinitive of συναγω — sunagō to express purpose (that of the unclean spirits).Unto the war of the great day of God, the Almighty Some take this to be war between nations, like Mark 13:8, but it is more likely war against God (Psalm 2:2) and probably the battle pictured in Revelation 17:14; Revelation 19:19. Cf. 2 Peter 3:12, “the day of God,” his reckoning with the nations. See Joel 2:11; Joel 3:4. Paul uses “that day” for the day of the Lord Jesus (the Parousia) as in 1 Thessalonians 5:2; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:6; Philemon 2:16; 2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8. [source]

What do the individual words in 2 Corinthians 1:1 mean?

Paul apostle of Christ Jesus by [the] will of God and Timothy the brother To the church - - being in Corinth with the saints all - being all Achaia
Παῦλος ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος Θεοῦ καὶ Τιμόθεος ἀδελφὸς Τῇ ἐκκλησίᾳ τοῦ τῇ οὔσῃ ἐν Κορίνθῳ σὺν τοῖς ἁγίοις πᾶσιν τοῖς οὖσιν ὅλῃ Ἀχαΐᾳ

Παῦλος  Paul 
Parse: Noun, Nominative Masculine Singular
Root: Παῦλος  
Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles.
ἀπόστολος  apostle 
Parse: Noun, Nominative Masculine Singular
Root: ἀπόστολος  
Sense: a delegate, messenger, one sent forth with orders.
Χριστοῦ  of  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
Ἰησοῦ  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
θελήματος  [the]  will 
Parse: Noun, Genitive Neuter Singular
Root: θέλημα  
Sense: what one wishes or has determined shall be done.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
Τιμόθεος  Timothy 
Parse: Noun, Nominative Masculine Singular
Root: Τιμόθεος  
Sense: a resident of Lystra, apparently, whose father was a Greek and mother a Jewess; he was Paul’s travelling companion and fellow labourer.
ἀδελφὸς  brother 
Parse: Noun, Nominative Masculine Singular
Root: ἀδελφός  
Sense: a brother, whether born of the same two parents or only of the same father or mother.
Τῇ  To  the 
Parse: Article, Dative Feminine Singular
Root:  
Sense: this, that, these, etc.
ἐκκλησίᾳ  church 
Parse: Noun, Dative Feminine Singular
Root: ἐκκλησία  
Sense: a gathering of citizens called out from their homes into some public place, an assembly.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
τῇ  - 
Parse: Article, Dative Feminine Singular
Root:  
Sense: this, that, these, etc.
οὔσῃ  being 
Parse: Verb, Present Participle Active, Dative Feminine Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
Κορίνθῳ  Corinth 
Parse: Noun, Dative Feminine Singular
Root: Κόρινθος  
Sense: an ancient and famous city of Greece, on the Isthmus of Corinth, and about 40 miles (65 km) west of Athens.
ἁγίοις  saints 
Parse: Adjective, Dative Masculine Plural
Root: ἅγιος  
Sense: most holy thing, a saint.
τοῖς  - 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
οὖσιν  being 
Parse: Verb, Present Participle Active, Dative Masculine Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
Ἀχαΐᾳ  Achaia 
Parse: Noun, Dative Feminine Singular
Root: Ἀχαί̈α  
Sense: in a restricted sense, the maritime region of northern Peloponnesus.