KJV: Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you:
YLT: And I, Paul, myself, do call upon you -- through the meekness and gentleness of the Christ -- who in presence, indeed am humble among you, and being absent, have courage toward you,
Darby: But I myself, Paul, entreat you by the meekness and gentleness of the Christ, who, as to appearance, when present am mean among you, but absent am bold towards you;
ASV: Now I Paul myself entreat you by the meekness and gentleness of Christ, I who in your presence am lowly among you, but being absent am of good courage toward you:
| Αὐτὸς | Myself |
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Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| Παῦλος | Paul |
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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. |
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| παρακαλῶ | exhort |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: παρακαλέω Sense: to call to one’s side, call for, summon. |
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| πραΰτητος | meekness |
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Parse: Noun, Genitive Feminine Singular Root: πραΰτης Sense: mildness of disposition, gentleness of spirit, meekness. |
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| ἐπιεικείας | gentleness |
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Parse: Noun, Genitive Feminine Singular Root: ἐπιείκεια Sense: mildness, gentleness, fairness. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Χριστοῦ | of Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| κατὰ | as to |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| πρόσωπον | appearance |
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Parse: Noun, Accusative Neuter Singular Root: πρόσωπον Sense: the face. |
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| μὲν | indeed |
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Parse: Conjunction Root: μέν Sense: truly, certainly, surely, indeed. |
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| ταπεινὸς | [am] humble |
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Parse: Adjective, Nominative Masculine Singular Root: ταπεινός Sense: not rising far from the ground. |
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| ἀπὼν | being absent |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἄπειμι1 Sense: to go away, depart. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| θαρρῶ | am bold |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: θαρρέω Sense: to be of good courage, be of good cheer. |
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| εἰς | toward |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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Greek Commentary for 2 Corinthians 10:1
Cf. Galatians 5:2. Paul now turns to the third part of the epistle in chapters 10-13 in which he vigorously defends himself against the accusations of the stubborn minority of Judaizers in Corinth. Great ministers of Christ through the ages have had to pass through fiery trials like these. Paul has shown the way for us all. He speaks of himself now plainly, but under compulsion, as is clear. It may be that at this point he took the pen from the amanuensis and wrote himself as in Galatians 6:11. [source]
This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Matthew 11:29) and felicitated the meek (Matthew 5:5) and he exemplified it abundantly (Luke 23:34). See note on Matthew 5:5 and 1 Corinthians 4:21 for this great word that has worn thin with us. Plutarch combines πραυτης prautēs with επιεικια epieikia as Paul does here. Matthew Arnold suggested “sweet reasonableness” for επιεικεια epieikeia in Plato, Aristotle, Plutarch. It is in the N.T. only here and Acts 24:4 In Greek Ethics the equitable man was called επιεικης epieikēs a man who does not press for the last farthing of his rights (Bernard). Lowly among you (ταπεινος εν υμιν tapeinos en humin). The bad use of ταπεινος tapeinos the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1 Corinthians 2:2, 1 Corinthians 2:3; 2 Corinthians 7:6) and his boldness (απων ταρρω apōn tharrō) when away (1 Corinthians 7:16). “It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual” (Farrar). The words stung Paul to the quick. [source]
The bad use of ταπεινος tapeinos the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1 Corinthians 2:2, 1 Corinthians 2:3; 2 Corinthians 7:6) and his boldness “It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual” (Farrar). The words stung Paul to the quick. [source]
“This emphatic stress on his own person is the fit introduction to the portion of the epistle which, beyond any other part of his writings, is to lay open his individual life and character” (Stanley). “Paul boldly casts into the scales of his readers the weight of his own personality over against his calumniators” (Meyer). [source]
Better, as Rev., lowly. The sneer of his opponents that he was unassuming in their presence, but bold when absent. “It was easy to satirize and misrepresent a depression of spirits, a humility of demeanor, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual. We feel at once that this would be natural to the bowed and weak figure which Albrecht Durer has represented; but that it would be impossible to the imposing orator whom Raphael has placed on the steps of the Areopagus” (Farrar). This is the only passage in the New Testament in which ταπεινός lowlybears the contemptuous sense which attaches to it in classical usage, an illustration of which may be found in Xenophon's story of Socrates' interview with the painter Parrhasius. “Surely meanness and servility ( τὸ ταπεινόν τὲ καὶ ἀνελεύθερον ) show themselves in the looks ( διὰ προσώπου , the same word as Paul's) and gestures of men” (“Memorabilia,” iii., 10,5). So Aristotle says that frequently to submit to receive service from another, and to disparage whatever he himself has done well, are signs of littleness of soul ( μικροψυχίας ) and meanness ( ταπεινότητος ) In the Septuagint the words πένης poor πραΰ́ς meek πτωχός destituteand ταπεινός lowlyare used interchangeably to translate the same Hebrew words; the reference ordinarily being to the oppressed, in contrast with their rich and powerful oppressors, or to the quiet, in contrast with lawless wrong-doers. Compare Deuteronomy 15:11; 2 Samuel 22:28; 17) Psalm href="/desk/?q=ps+18:27&sr=1">Psalm 18:27; Isaiah 26:6; Psalm 10:17(Sept. 9:38); Proverbs 14:21; Proverbs 3:34; Numbers 12:3; Exodus 23:6, Exodus 23:11; Isaiah 32:7; Exodus 23:3; Rth 3:10 ; Isaiah 11:4; 2 Samuel 12:1, 2 Samuel 12:3, 2 Samuel 12:4; Proverbs 13:8; 1 Samuel 18:23. The Septuagint usage therefore goes to show that these four words are all names for one class - the poor peasantry of an oppressed country, the victims of ill-treatment and plunder at the hands of tyrants and rich neighbors. -DIVIDER- -DIVIDER- [source]
See on Matthew 5:5; see on 1 Peter 2:18. [source]
Reverse Greek Commentary Search for 2 Corinthians 10:1
Originally, presence, from παρεῖναι , to be present. In this sense in Philemon 2:12; 2 Corinthians 10:10. Also arrival, as in 1 Corinthians 16:17; 2 Corinthians 7:6, 2 Corinthians 7:7; 2 Thessalonians 2:9; 2 Peter 3:12. Of the second coming of Christ: James 5:8; 1 John 2:28; 2 Peter 3:4; 1 Thessalonians 4:15. [source]
The verb is used in the simple sense to arrive at (2 Corinthians 10:14; Philemon 3:16), and sometimes to anticipate (1 Thessalonians 4:15). Here with a suggestion of the latter sense, which is also conveyed by the Rev., “comeupon. ” It has come upon you before you expected it. [source]
Only here in New Testament. The word is used in Greek literature in several senses. As λόγος means either reason or speech, so this derivative may signify either one who has thought much, and has much to say, or one who can say it well. Hence it is used: 1. Of one skilled in history. Herodotus, for example, says that the Heliopolitans are the most learned in history ( λογιώτατοι ) of all the Egyptians. 2. Of an eloquent person. An epithet of Hermes or Mercury, as the god of speech and eloquence. 3. Of a learned person generally. There seems hardly sufficient reason for changing the rendering of the A. V. (Rev., learned )especially as the scripture-learning of Apollos is specified in the words mighty in the scriptures, and his superior eloquence appears to have been the reason why some of the Corinthians preferred him to Paul. See 1 Corinthians 1:12; 1 Corinthians 2:4; 2 Corinthians 10:10. [source]
Lit., the leader in discourse. Barnabas was called Jupiter, possibly because his personal appearance was more imposing than Paul's (see 2 Corinthians 10:1, 2 Corinthians 10:10), and also because Jupiter and Mercury were commonly represented as companions in their visits to earth. [source]
Both verbs, single act and then process. Luke here condenses what was probably a whole year of Paul‘s life and work as we gather from II Corinthians, one of Paul‘s “weighty and powerful” letters as his enemies called them (2 Corinthians 10:10). “This epistle more than any other is a revelation of S. Paul‘s own heart: it is his spiritual autobiography and apologia pro vita sua.” [source]
Genitive absolute again with second aorist middle participle of γινομαι ginomai “much silence having come.” Paul waited till silence had come. In the Hebrew language (τηι Εβραιδι διαλεκτωι tēi Ebraidi dialektōi). The Aramaean which the people in Jerusalem knew better than the Greek. Paul could use either tongue at will. His enemies had said in Corinth that “his bodily presence was weak and his speech contemptible” (2 Corinthians 10:10). But surely even they would have to admit that Paul‘s stature and words reach heroic proportions on this occasion. Self-possessed with majestic poise Paul faces the outraged mob beneath the stairs. [source]
The Aramaean which the people in Jerusalem knew better than the Greek. Paul could use either tongue at will. His enemies had said in Corinth that “his bodily presence was weak and his speech contemptible” (2 Corinthians 10:10). But surely even they would have to admit that Paul‘s stature and words reach heroic proportions on this occasion. Self-possessed with majestic poise Paul faces the outraged mob beneath the stairs. [source]
First aorist active participle of ανοιγω anoigō or νυμι ̇numi The whole group rushed out to the courtyard this time to make sure. They were amazed (εχεστησαν exestēsan). The frequent second aorist active (intransitive) indicative of εχιστημι existēmi Acts 12:17 There were probably loud exclamations of astonishment and joy. Beckoning with the hand First aorist active participle of kataseiō old verb to signal or shake down with the hand (instrumental case cheiri). In the N.T. only in Acts 12:17; Acts 13:16; Acts 19:33; Acts 21:40. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, sigāin present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. Declared (diēgēsato). First aorist middle of diēgeomai old verb to carry through a narrative, give a full story. See also Acts 9:27 of Barnabas in his defence of Saul. Peter told them the wonderful story. Unto James and the brethren Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
First aorist active participle of kataseiō old verb to signal or shake down with the hand (instrumental case cheiri). In the N.T. only in Acts 12:17; Acts 13:16; Acts 19:33; Acts 21:40. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, sigāin present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. Declared (diēgēsato). First aorist middle of diēgeomai old verb to carry through a narrative, give a full story. See also Acts 9:27 of Barnabas in his defence of Saul. Peter told them the wonderful story. Unto James and the brethren Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Because Barnabas was the older and the more imposing in appearance. Paul admits that he was not impressive in looks (2 Corinthians 10:10). And Paul, Mercury (τον δε Παυλον ερμην ton de Paulon Hermēn). Mercury (ερμης Hermēs) was the messenger of the gods, and the spokesman of Zeus. ερμης Hermēs was of beautiful appearance and eloquent in speech, the inventor of speech in legend. Our word hermeneutics or science of interpretation comes from this word (Hebrews 7:2; John 1:38). Because he was the chief speaker Paul was clearly “the leader of the talk.” So it seemed a clear case to the natives. If preachers always knew what people really think of them! Whether Paul was alluding to his experience in Lystra or not in Galatians 4:14, certainly they did receive him as an angel of God, as if “Mercury” in reality. [source]
First aorist middle participle of ασπαζομαι aspazomai old verb from α a intensive and σπαω spaō to draw, to draw to oneself in embrace either in greeting or farewell. Here it is in farewell as in Acts 21:6. Salutation in Acts 21:7, Acts 21:19. Departed for to go into Macedonia (εχηλτεν πορευεσται εις Μακεδονιαν exēlthen poreuesthai eis Makedonian). Both verbs, single act and then process. Luke here condenses what was probably a whole year of Paul‘s life and work as we gather from II Corinthians, one of Paul‘s “weighty and powerful” letters as his enemies called them (2 Corinthians 10:10). “This epistle more than any other is a revelation of S. Paul‘s own heart: it is his spiritual autobiography and apologia pro vita sua.” [source]
Second perfect active participle of ιστημι histēmi to place, but intransitive to stand. Dramatic scene. Paul had faced many audiences and crowds, but never one quite like this. Most men would have feared to speak, but not so Paul. He will speak about himself only as it gives him a chance to put Christ before this angry Jewish mob who look on Paul as a renegade Jew, a turncoat, a deserter, who went back on Gamaliel and all the traditions of his people, who not only turned from Judaism to Christianity, but who went after Gentiles and treated Gentiles as if they were on a par with Jews. Paul knows only too well what this mob thinks of him. Beckoned with the hand (κατεσεισε τηι χειρι kateseise tēi cheiri). He shook down to the multitude with the hand (instrumental case χειρι cheiri), while Alexander, Luke says (Acts 19:33), “shook down the hand” (accusative with the same verb, which see). In Acts 26:1 Paul reached out the hand (εκτεινας την χειρα ekteinas tēn cheira). When there was made a great silence Genitive absolute again with second aorist middle participle of γινομαι ginomai “much silence having come.” Paul waited till silence had come. In the Hebrew language (τηι Εβραιδι διαλεκτωι tēi Ebraidi dialektōi). The Aramaean which the people in Jerusalem knew better than the Greek. Paul could use either tongue at will. His enemies had said in Corinth that “his bodily presence was weak and his speech contemptible” (2 Corinthians 10:10). But surely even they would have to admit that Paul‘s stature and words reach heroic proportions on this occasion. Self-possessed with majestic poise Paul faces the outraged mob beneath the stairs. [source]
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER- -DIVIDER- In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER- 1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER- -DIVIDER- 2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER- -DIVIDER- 3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER- -DIVIDER- 4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER- -DIVIDER- 5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER- -DIVIDER- It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER- -DIVIDER- In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER- -DIVIDER- The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]
Only twice outside of Paul's writings, Luke 9:32; 2 Peter 3:5, both in the physical sense. Lit., to place together. Hence of setting one person with another by way of introducing or presenting him, and hence to commend. Also to put together with a vein of showing, proving, or establishing. Expositors render here differently: commend, establish, prove. Commend is the prevailing sense in the New Testament, though in some instances the two ideas blend, as Romans 5:8; 2 Corinthians 7:11; Galatians 2:18. See Romans 16:1; 2 Corinthians 4:2; 2 Corinthians 6:4; 2 Corinthians 10:18. [source]
“Acceptable to men.” Stands the test for men. See note on 1 Corinthians 11:19; 2 Corinthians 10:18; 2 Timothy 2:15. [source]
Instrumental case with both words. By preaching and life (Luke 24:19; Acts 1:1; Acts 7:22; 2 Corinthians 10:11). [source]
The tried and true (1 Corinthians 11:19; 2 Corinthians 10:18; 2 Corinthians 13:7). Them which are of the household of Aristobulus (τους εκ των Αριστοβουλου tous ek tōn Aristoboulou). The younger Aristobulus was a grandson of Herod the Great. Lightfoot suggests that some of the servants in this household had become Christians, Aristobulus being dead. [source]
Koiné{[28928]}š vernacular form for καυχαι kauchāi (καυχαεσαι καυχασαι kauchaesaiκαυχαομαι kauchāsai) of κατακαυχασαι kauchaomai as in Romans 2:23; 1 Corinthians 4:7 and δοκιμαζεις τα διαπεροντα katakauchāsai in Romans 11:18. The Jew gloried in God as a national asset and private prerogative (2 Corinthians 10:15; Galatians 6:13). [source]
Late and rare double compound, in lxx and once in the Didache. In N.T. only here and Luke 10:6 which see. It means to lean upon, to refresh oneself back upon anything, here with locative case It is the picture of blind and mechanical reliance on the Mosaic law. Gloriest in God (καυχασαι εν τεωι kauchāsai en theōi). Koiné{[28928]}š vernacular form for καυχαι kauchāi (καυχαεσαι καυχασαι kauchaesaiκαυχαομαι kauchāsai) of κατακαυχασαι kauchaomai as in Romans 2:23; 1 Corinthians 4:7 and δοκιμαζεις τα διαπεροντα katakauchāsai in Romans 11:18. The Jew gloried in God as a national asset and private prerogative (2 Corinthians 10:15; Galatians 6:13). Approvest the things that are excellent Originally, “Thou testest the things that differ,” and then as a result comes the approval for the excellent things. As in Philemon 1:10 it is difficult to tell which stage of the process Paul has in mind. Instructed out of the law (κατηχεω katēchoumenos ek tou nomou). Present passive participle of katēcheō a rare verb to instruct, though occurring in the papyri for legal instruction. See note on Luke 1:4 and note on 1 Corinthians 14:19. The Jew‘s “ethical discernment was the fruit of catechetical and synagogical instruction in the Old Testament” (Shedd). [source]
First aorist active indicative of πτανω phthanō old verb to anticipate (1 Thessalonians 4:15), now just to arrive as here and 2 Corinthians 10:14. The word “that” is not in the Greek. Legal righteousness Israel failed to reach, because to do that one had to keep perfectly all the law. [source]
Notice the paronomasia. See on Romans 1:29, Romans 1:31. The dispute on this verse arises over the meanings of συγκρίνοντες , A.V., comparing, and πνευματικοῖς spiritualAs to the latter, whether the reference is to spiritual men, things, or words; as to the former, whether the meaning is adapting, interpreting, proving, or comparing. The principal interpretations are: adapting spiritual words to spiritual things; adapting spiritual things to spiritual men; interpreting spiritual things to spiritual men; interpreting spiritual things by spiritual words. Συγκρίνοντες occurs only here and 2 Corinthians 10:12, where the meaning is clearly compare. In classical Greek the original meaning is to compound, and later, to compare, as in Aristotle and Plutarch, and to interpret, used of dreams, and mainly in Septuagint. See Genesis 40:8. The most satisfactory interpretation is combining spiritual things with spiritual words. After speaking of spiritual things (1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:13), Paul now speaks of the forms in which they are conveyed - spiritual forms or words answering to spiritual matters, and says, we combine spiritual things with spiritual forms of expression. This would not be the case if we uttered the revelations of the Spirit in the speech of human wisdom. [source]
Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2 Corinthians 10:1; Romans 12:1; Romans 15:30). That (ινα hina). Purport (sub-final) rather than direct purpose, common idiom in Koiné{[28928]}š (Robertson, Grammar, pp.991-4) like Matthew 14:36. Used here with λεγητε ηι ητε κατηρτισμενοι legēteλεγητε παντες ēiμη ηι εν υμιν σχισματα ēte katērtismenoi though expressed only once. All speak Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις Schisma is from στασις schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
Explanatory use of λεγω legō Each has his party leader. Απολλω Apollō is genitive of Απολλως Apollōs (Acts 18:24), probably abbreviation of Απολλωνιυς Apollōnius as seen in Codex Bezae for Acts 18:24. See note on Acts 18:24 for discussion of this “eloquent Alexandrian” (Ellicott), whose philosophical and oratorical preaching was in contrast “with the studied plainness” of Paul (1 Corinthians 2:1; 2 Corinthians 10:10). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1 Corinthians 16:12). Χηπα Cēphā is the genitive of Χηπας Cēphās the Aramaic name given Simon by Jesus (John 1:42), Πετρος Petros in Greek. Except in Galatians 2:7, Galatians 2:8 Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Acts 15:7-11; Galatians 2:7-10). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Galatians 2:11-14), but, in spite of Baur‘s theory, there is no evidence of a schism in doctrine between Paul and Peter. If 2 Peter 3:15. be accepted as genuine, as I do, there is proof of cordial relations between them and 1 Corinthians 9:5 points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul‘s rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. So a third faction was formed by the use of Peter‘s name as the really orthodox wing of the church, the gospel of the circumcision. [source]
Literally, “not in words taught by human wisdom.” The verbal adjective διδακτοις didaktois (from διδασκω didaskō to teach) is here passive in idea and is followed by the ablative case of origin or source as in John 6:45, εσονται παντες διδακτοι τεου esontai pantes didaktoi theou (from Isaiah 54:13), “They shall all be taught by God.” The ablative in Greek, as is well known, has the same form as the genitive, though quite different in idea (Robertson, Grammar, p. 516). So then Paul claims the help of the Holy Spirit in the utterance Clearly Paul means that the help of the Holy Spirit in the utterance of the revelation extends to the words. No theory of inspiration is here stated, but it is not mere human wisdom. Paul‘s own Epistles bear eloquent witness to the lofty claim here made. They remain today after nearly nineteen centuries throbbing with the power of the Spirit of God, dynamic with life for the problems of today as when Paul wrote them for the needs of the believers in his time, the greatest epistles of all time, surcharged with the energy of God. Comparing spiritual things with spiritual (πνευματικοις πνευματικα συνκρινοντες pneumatikois pneumatika sunkrinontes). Each of these words is in dispute. The verb συνκρινω sunkrinō originally meant to combine, to join together fitly. In the lxx it means to interpret dreams (Genesis 40:8, 22; 41:12) possibly by comparison. In the later Greek it may mean to compare as in 2 Corinthians 10:12. In the papyri Moulton and Milligan (Vocabulary) give it only for “decide,” probably after comparing. But “comparing,” in spite of the translations, does not suit well here. So it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is πνευματικοις pneumatikois Is it masculine or neuter like πνευματικα pneumatika If masculine, the idea would be “interpreting (like lxx) spiritual truths to spiritual persons” or “matching spiritual truths with spiritual persons.” This is a possible rendering and makes good sense in harmony with 1 Corinthians 2:14. If πνευματικοις pneumatikois be taken as neuter plural (associative instrumental case after συν sun in συνκρινοντες sunkrinontes), the idea most naturally would be, “combining spiritual ideas (πνευματικα pneumatika) with spiritual words” (πνευματικοις pneumatikois). This again makes good sense in harmony with the first part of 1 Corinthians 2:13. On the whole this is the most natural way to take it, though various other possibilities exist. [source]
Each of these words is in dispute. The verb συνκρινω sunkrinō originally meant to combine, to join together fitly. In the lxx it means to interpret dreams (Genesis 40:8, 22; 41:12) possibly by comparison. In the later Greek it may mean to compare as in 2 Corinthians 10:12. In the papyri Moulton and Milligan (Vocabulary) give it only for “decide,” probably after comparing. But “comparing,” in spite of the translations, does not suit well here. So it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is πνευματικοις pneumatikois Is it masculine or neuter like πνευματικα pneumatika If masculine, the idea would be “interpreting (like lxx) spiritual truths to spiritual persons” or “matching spiritual truths with spiritual persons.” This is a possible rendering and makes good sense in harmony with 1 Corinthians 2:14. If πνευματικοις pneumatikois be taken as neuter plural (associative instrumental case after συν sun in συνκρινοντες sunkrinontes), the idea most naturally would be, “combining spiritual ideas This again makes good sense in harmony with the first part of 1 Corinthians 2:13. On the whole this is the most natural way to take it, though various other possibilities exist. [source]
Rev., are we beginning. As if anticipating, the taunt so often repeated, that he had no commendatory letters, and therefore was forced to commend himself by self-laudation and by dishonest means. See 2 Corinthians 4:2; 2 Corinthians 10:12. You will say, “You are beginning again the old strain of self-commendation as in the first epistle.” See 1Corinthians in 1 Corinthians 9:15-21. [source]
See 2 Corinthians 2:17; 2 Corinthians 4:2. The opinions concerning Paul as a deceiver are mirrored in the Clementine Homilies and Recognitions, spurious writings, ascribed to Clement of Rome, but emanating from the Ebionites, a Judaizing sect, in the latter half of the second century. In these Paul is covertly attacked, though his name is passed over in silence. His glory as the apostle to the Gentiles is passed over to Peter. The readers are warned, in the person of Peter, to beware of any teacher who does not conform to the standard of James, and come with witnesses (compare 2 Corinthians 3:1; 2 Corinthians 5:12; 2 Corinthians 10:12-18). Paul is assailed under the guise of Simon Magus, and with the same words as those in this passage, deceiver and unknown. [source]
In 2 Corinthians 10:1, παρακαλῶ is used for beseech. It is doubtful whether the two words can be strictly distinguished as indicating different degrees of feeling. It may be said that δέομαι and its kindred noun δέησις are frequently used of prayer to God, while παρακαλῶ occurs only twice in this sense, Matthew 26:53; 2 Corinthians 12:8. On the other hand, παρακαλῶ is used of God's pleading with men, while in the same passage δέομαι is used of men's entreating men; 2 Corinthians 5:20. Rev., in 2 Corinthians 10:1, renders entreat, which, according to older English usage, is the stronger word, meaning to prevail by entreaty, just as persuade, which originally meant to use persuasion, now signifies to prevail by persuasion. The construction of the passage is difficult. Literally it is: I pray the not showing courage when present, with the confidence, etc. The sense is: I pray you that you may not make it necessary for me to show, when I am present, that official peremptoriness which I am minded to show against those who charge me with unworthy motives. [source]
Προσωπον Prosōpon means face The word is common in all Greek. The papyri use it for face, appearance, person. It occurs twelve times in II Corinthians. It certainly means face in eight of them (2 Corinthians 3:7, 2 Corinthians 3:13, 2 Corinthians 3:18; 2 Corinthians 8:24; 2 Corinthians 10:1, 2 Corinthians 10:7; 2 Corinthians 11:20). In 2 Corinthians 5:12 it means outward appearance. It may mean face or person here, 2 Corinthians 2:10; 2 Corinthians 4:6. It is more pictorial to take it here as face “that out of many upturned faces” thanks may be given It is indeed a difficult sentence to understand. [source]
An indignant negative answer is called for by μητι mēti The instrumental case of ελαπριαι elaphriāi is regular after εχρησαμην echrēsamēn from χραομαι chraomai to use. Ελαπρια Elaphria is a late word for levity from the old adjective, ελαπρος elaphros light, agile (2 Corinthians 10:17; Matthew 11:30). Here only in N.T. [source]
So here, but παρακαλω parakalō in 2 Corinthians 10:1. Perhaps, “I beg” suits the new turn here. [source]
Old word Only twice in N.T., here (also 2 Corinthians 10:15, 2 Corinthians 10:16) and Galatians 6:16 (rule to walk by). To reach even unto you (επικεσται αχρι και υμων ephikesthai achri kai humōn). Second aorist middle infinitive of επικνεομαι ephikneomai old verb, only here and 2 Corinthians 10:14 in N.T. Paul‘s measuring-rod extends to Corinth. [source]
Second aorist middle infinitive of επικνεομαι ephikneomai old verb, only here and 2 Corinthians 10:14 in N.T. Paul‘s measuring-rod extends to Corinth. [source]
Locative case with ιδιωτης idiōtēs for which word see note on Acts 4:13; note on 1 Corinthians 14:16, note on 1 Corinthians 14:23, and 1 Corinthians 14:24. The Greeks regarded a man as ιδιωτης idiōtēs who just attended to his own affairs (τα ιδια ta idia) and took no part in public life. Paul admits that he is not a professional orator (cf. 2 Corinthians 10:10), but denies that he is unskilled in knowledge (αλλ ου τηι γνωσει all' ou tēi gnōsei). [source]
Not after the example of the Lord. He had appealed to the example of Christ in 2 Corinthians 10:1 (the meekness and gentleness of Christ). Paul‘s conduct here, he admits, is not in keeping with that. But circumstances force him on. [source]
Presented as the charge of another. “They more than tolerate those who trample on them while they criticize as ‹weak‘ one who shows them great consideration” (Plummer). After these prolonged explanations Paul “changes his tone from irony to direct and masterful assertion” (Bernard). I am bold also (τολμω καγω tolmō kagō). Real courage. Cf. 2 Corinthians 10:2, 2 Corinthians 10:12. [source]
Real courage. Cf. 2 Corinthians 10:2, 2 Corinthians 10:12. [source]
See note on Matthew 11:29. Literally, low on the ground in old sense (Ezekiel 17:24). Low in condition as here; James 1:9. In 2 Corinthians 10:1 regarded as abject. In this sense in papyri. “Humility as a sovereign grace is the creation of Christianity” (Gladstone, Life, iii, p. 466). By the coming (en tēi parousiāi). Same use of parousia as in 1 Corinthians 16:7 which see. See also 2 Corinthians 7:7; 2 Corinthians 10:10. [source]
Same use of parousia as in 1 Corinthians 16:7 which see. See also 2 Corinthians 7:7; 2 Corinthians 10:10. [source]
PoSee on 2 Corinthians 10:13, 2 Corinthians 10:16. Emphasis on rule not this. [source]
May boast, not of your fulfilling the law, but in your ceremonial conformity; your becoming legal zealots like themselves. They desire only that you, like them, should make a fair show in the flesh. For the formula καυχᾶσθαι ἐν toglory in, see Romans 2:17; Romans 5:3; 1 Corinthians 1:31; 2 Corinthians 10:15. [source]
Comp. 2 Corinthians 10:1; Ephesians 3:1; Colossians 1:23. Asserting his personal authority. [source]
Commonly explained by making both verbs govern your temptation. Thus the meaning would be: “You were tempted to treat my preaching contemptuously because of my bodily infirmity; but you did not despise nor reject that which was a temptation to you.” This is extremely far fetched, awkward, and quite without parallel in Paul's writings or elsewhere. It does not suit the following but received me, etc. It lays the stress on the Galatians' resistance of a temptation to despise Paul; whereas the idea of a temptation is incidental. On this construction we should rather expect Paul to say: “Ye did despise and repudiate this temptation.” Better, make your temptation, etc., dependent on ye know (Galatians 4:13); place a colon after flesh, and make both verbs govern me in the following clause. Rend. “Ye know how through infirmity of the flesh I preached the gospel to you the first time, and (ye know) your temptation which was in my flesh: ye did not despise nor reject me, but received me.” The last clause thus forms one of a series of short and detached clauses beginning with Galatians 4:10. Ὁυκ ἐξουθενήσατε yedid not set at nought, from οὐδέν nothingThe form οὐθέν occurs Luke 22:35; Luke 23:14; Acts 19:27; Acts 26:26; 1 Corinthians 13:2; 2 Corinthians 11:8. For the compound here, comp. Luke 18:9; Luke 23:11; Acts 4:11; 2 Corinthians 10:10. oClass. Ἑξεπτύσατε spurnedN.T.oLit. spat out. A strong metaphor, adding the idea of contempt to that of setting at nought. Comp. Hom. Od. v. 322; Aristoph. Wasps, 792. The two verbs express contemptuous indifference. Ἑμέσαι tovomit, as a figure of contemptuous rejection, is found in Revelation 3:16. The simple πτύειν tospit only in the literal sense in N.T. Mark 7:33; Mark 8:23; John 9:6, and no other compound occurs. [source]
Asserts all his personal and apostolic authority. For both words see also 1 Thessalonians 2:16; 2 Corinthians 10:1; Colossians 1:23; Ephesians 3:1. [source]
See 2 Corinthians 6:6. Goodness (μακροτυμια agathōsunē). See note on 2 Thessalonians 1:11. Faithfulness Same word as “faith.” See Matthew 23:23; 1 Corinthians 13:7, 1 Corinthians 13:13. Meekness (prautēs). See 1 Corinthians 4:21; note on 2 Corinthians 10:1.Temperance See Acts 24:25. Old word from egkratēs one holding control or holding in. In N.T. only in these passages and 2 Peter 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence. [source]
Same word as “faith.” See Matthew 23:23; 1 Corinthians 13:7, 1 Corinthians 13:13. Meekness (prautēs). See 1 Corinthians 4:21; note on 2 Corinthians 10:1.Temperance See Acts 24:25. Old word from egkratēs one holding control or holding in. In N.T. only in these passages and 2 Peter 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence. [source]
See 1 Corinthians 4:21; note on 2 Corinthians 10:1. [source]
For κανων kanōn see note on 2 Corinthians 10:13, 2 Corinthians 10:15. [source]
Late, almost Biblical word. First as in 1 Corinthians 13:1-13, which see for discussion as superior to πιλια philia and ερως erōs Joy (χαρα chara). Old word. See note on 1 Thessalonians 1:6. Peace See note on 1 Thessalonians 1:1. Long-suffering (makrothumia). See 2 Corinthians 6:6. Kindness See 2 Corinthians 6:6. Goodness (μακροτυμια agathōsunē). See note on 2 Thessalonians 1:11. Faithfulness Same word as “faith.” See Matthew 23:23; 1 Corinthians 13:7, 1 Corinthians 13:13. Meekness (prautēs). See 1 Corinthians 4:21; note on 2 Corinthians 10:1.Temperance See Acts 24:25. Old word from egkratēs one holding control or holding in. In N.T. only in these passages and 2 Peter 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence. [source]
See note on 1 Thessalonians 1:1. Long-suffering (makrothumia). See 2 Corinthians 6:6. Kindness See 2 Corinthians 6:6. Goodness (μακροτυμια agathōsunē). See note on 2 Thessalonians 1:11. Faithfulness Same word as “faith.” See Matthew 23:23; 1 Corinthians 13:7, 1 Corinthians 13:13. Meekness (prautēs). See 1 Corinthians 4:21; note on 2 Corinthians 10:1.Temperance See Acts 24:25. Old word from egkratēs one holding control or holding in. In N.T. only in these passages and 2 Peter 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence. [source]
Rev., better, glory. Compare Jeremiah 9:23, Jeremiah 9:24, and 1 Corinthians 1:31; 2 Corinthians 10:17. [source]
Whatever real christian and moral attainment you may have made, let that serve as a rule for your further advance. The character of this standard of attainment is illustrated by the words in Phlippians 3:15, be thus minded, and by those in Phlippians 3:17, as ye have us for an example. The individual variations are not considered. He regards rather the collective development, and assumes the essentials of christian attainment on the part of his readers. For attained, see on we are come, 2 Corinthians 10:14. [source]
“Your gentleness,” “your sweet reasonableness” (Matthew Arnold), “your moderation.” Old adjective (επι εικος epiη επιεικεια eikos) as in James 3:17; 1 Timothy 3:3. Article and neuter singular here= χρηστον hē epieikeia (Acts 24:4; 2 Corinthians 10:1) like to ο κυριος εγγυς chrēston in Romans 2:4. [source]
Lit. being able to be in weight. The phrase ἐν βάρει inweight is unique in N.T., and does not occur in lxx. The better rendering here is to be in authority. Paul means that his position as an apostle would have warranted him in asserting authority or standing on his dignity, which he did not do. Βάρος weightin the sense of influence, is found in late Greek. Paul's Epistles were called weighty ( βαρεῖαι ), 2 Corinthians 10:10: others explain as referring to the apostolic right to exact pecuniary support. [source]
The verb not frequent in N.T. and used mostly by Paul. See on 2 Corinthians 10:14, and comp. Romans 9:31; Philemon 3:16. [source]
This word παρουσια parousia is untechnical (just presence from παρειμι pareimi) in 2 Thessalonians 2:9; 1 Corinthians 16:17; 2 Corinthians 7:6.; 2 Corinthians 10:10; Philemon 1:26; Philemon 2:12. But here (also 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23; 2 Thessalonians 2:1, 2 Thessalonians 2:8; 1 Corinthians 15:23) we have the technical sense of the second coming of Christ. Deissmann (Light from the Ancient East, pp. 372ff.) notes that the word in the papyri is almost technical for the arrival of a king or ruler who expects to receive his “crown of coming.” The Thessalonians, Paul says, will be his crown, glory, joy when Jesus comes. [source]
First aorist active indicative of τελω thelō Literally, we desired to come to you. I Paul Clear example of literary plural ητελεσαμεν ēthelesamen with singular pronoun εγω egō Paul uses his own name elsewhere also as in 2 Corinthians 10:1; Galatians 5:2; Colossians 1:23; Ephesians 3:1; Philemon 1:19. Once and again (και απαχ και δις kai hapax kai dis). Both once and twice as in Philemon 4:16. Old idiom in Plato. And Satan hindered us Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
Clear example of literary plural ητελεσαμεν ēthelesamen with singular pronoun εγω egō Paul uses his own name elsewhere also as in 2 Corinthians 10:1; Galatians 5:2; Colossians 1:23; Ephesians 3:1; Philemon 1:19. Once and again (και απαχ και δις kai hapax kai dis). Both once and twice as in Philemon 4:16. Old idiom in Plato. And Satan hindered us Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας egenēthē eis humās). First aorist passive indicative of γινομαι ginomai in practically same sense as εγενετο egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας eis humās like the Koiné{[28928]}š is little more than the dative υμιν humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν dunamis In the Holy Spirit and much assurance (λογωι δυναμει en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι en repeated with πληροπορεω logōiκατως οιδατε dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
Or face. Ἁπὸ fromhas simply the sense of separation. Not from the time of the Lord's appearing, nor by reason of the glory of his presence. Πρόσωπον is variously translated in A.V. Mostly face: also presence, Acts 3:13, Acts 3:19; Acts 5:41: person, Matthew 22:16; Luke 20:21; Galatians 2:6: appearance, 2 Corinthians 5:12; 2 Corinthians 10:1: fashion, James 1:11. The formula ἀπὸ προσώπου or τοῦ προσώπου occurs Acts 3:19; Acts 5:41; Acts 7:45; Revelation 6:16; Revelation 12:14; Revelation 20:11. In lxx, Genesis 3:8; Genesis 4:14, Genesis 4:16; Exodus 14:25, and frequently. [source]
Οπειλομεν Opheilomen points to the divine, αχιον axion to the human side of the obligation (Lightfoot), perhaps to cheer the fainthearted in a possible letter to him in reply to Paul‘s First Thessalonian epistle (Milligan). This adjective αχιος axios is from αγω agō to drag down the scales, and so weighty, worthy, worthwhile, old word and appropriate here. For that your faith groweth exceedingly (οτι υπεραυχανει η πιστις υμων hoti huperauxanei hē pistis humōn). Causal use of οτι hoti referring to the obligation stated in οπειλομεν opheilomen The verb υπεραυχανω huperauxanō is one of Paul‘s frequent compounds in υπερ huper (υπερβαινω hupeṙbainō 1 Thessalonians 4:6; υπερεκτεινω hupeṙek̇teinō 2 Corinthians 10:14; υπερεντυγχανω hupeṙeṅtugchanō Romans 8:26; υπερνικαω hupeṙnikaō Romans 8:37; υπερπλεοναζω hupeṙpleonazō 1 Timothy 1:14) and occurs only here in N.T. and rare elsewhere (Galen, Dio Cass.). Figure of the tree of faith growing above (υπερ huper) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Matthew 13:31.). Aboundeth Same verb in 1 Thessalonians 3:12, here a fulfilment of the prayer made there. Milligan finds diffusive growth of love in this word because of “each one” Frame finds in this fulfilment of the prayer of 1 Thessalonians 3:12 one proof that II Thessalonians is later than I Thessalonians. [source]
Better, forbearing. The word occurs Philemon 4:5, and ἐπιεικία forbearancein 2 Corinthians 10:1, where it is associated with πραΰ̀της meeknessFrom εἰκός reasonableHence, not unduly rigorous; not making a determined stand for one's just due. In 1 Peter 2:18; James 3:17, it is associated with ἀγαθὸς kindlyand εὐπειθής easyto be entreated. It occurs in lxx. [source]
Dative case τεωι theōi with δοκιμον dokimon predicate accusative, old adjective (from δεχομαι dechomai), for which see note on 1 Corinthians 11:19; 2 Corinthians 10:18. [source]
First aorist active infinitive of παριστημι paristēmi as in Colossians 1:22, Colossians 1:28. Approved unto God (δοκιμον τωι τεωι dokimon tōi theōi). Dative case τεωι theōi with δοκιμον dokimon predicate accusative, old adjective (from δεχομαι dechomai), for which see note on 1 Corinthians 11:19; 2 Corinthians 10:18. A workman See 2 Corinthians 11:3; Philemon 3:2. That needeth not to be ashamed (ανεπαισχυντον anepaischunton). Late double compound verbal adjective (α a privative, επαισχυνω epaischunō), in Josephus and here alone. Handling aright Present active participle of ορτοτομεω orthotomeō late and rare compound (ορτοτομος orthotomos), cutting straight, ορτος orthos and τεμνω temnō), here only in N.T. It occurs in Proverbs 3:6; Proverbs 11:5 for making straight paths (οδους hodous) with which compare Hebrews 12:13 and “the Way” in Acts 9:2. Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since τεμνω temnō and ορτος orthos are so used. Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight. [source]
A translation which may be commended to the attention of indiscriminate panegyrists of the A. V. Περισσεία is an unclassical word, and occurs in three other New-Testament passages - Romans 5:17; 2 Corinthians 8:2; 2 Corinthians 10:15. In all these it is rendered abundance, both by A. V. and Rev. There seems to be no need of departing from this meaning here, as Rev., overjoying. The sense is abounding or abundant wickedness. For haughtiness Rev. gives wickedness, as in 1 Peter 2:1, 1 Peter 2:16, where it changes malice to wickedness. It is mostly rendered malice in both A. V. and Rev. In this passage, as in the two from Peter, Rev. gives malice, in margin. Malice is an adequate translation, the word denoting a malevolent disposition toward one's neighbor. Hence it is not a general term for moral evil, but a special form of vice. Compare the wrath of man, James 1:20. Naughtiness has acquired a petty sense in popular usage, as of the mischievous pranks of children, which renders it out of the question here. [source]
Charged as and being so. Two specific crimes (murderer, thief) and one general phrase Note η ως ē hōs (or as) = or “also only as” (Wohlenberg). The word was apparently coined by Peter (occurring elsewhere only in Dionys. Areop. and late eccles. writers) from αλλοτριος allotrios (belonging to another, 2 Corinthians 10:15) and επισκοπος episkopos overseer, inspector, 1 Peter 2:25). The idea is apparently one who spies out the affairs of other men. Deissmann (Bible Studies, p. 224) gives a second-century papyrus with αλλοτριων επιτυμητης allotriōn epithumētēs a speculator alienorum. Epictetus has a like idea (iii. 22. 97). Biggs takes it to refer to “things forbidden.” Clement of Alexandria tells of a disciple of the Apostle John who became a bandit chief. Ramsay (Church in the Roman Empire, pp. 293, 348) thinks the word refers to breaking up family relationships. Hart refers us to the gadders-about in 1 Thessalonians 4:11; 2 Thessalonians 3:11 and women as gossipers in 1 Thessalonians 5:13. It is interesting to note also that επισκοπος episkopos here is the word for “bishop” and so suggests also preachers meddling in the work of other preachers. [source]
Lit., heavy. The word occurs six times in the New Testament. Acts 20:29, violent, rapacious; “grievous wolves”: 2 Corinthians 10:10, weighty, impressive, of Paul's letters: Matthew 23:23; Acts 25:7, important, serious; the weightier matters of the law; serious charges against Paul. [source]
Lit., presence. So 2 Corinthians 10:10. Hence, the presence of one coming, and so coming, especially in the New Testament, of the future, visible return of our Lord to raise the dead, judge the world, and finally establish the kingdom of God. The word does not occur elsewhere in John, nor does he use ἐπιφάνεια , which is Paul's word for the same event. [source]
Put them to the acid test of truth as the metallurgist does his metals. If it stands the test like a coin, it is acceptable (δοκιμος dokimos 2 Corinthians 10:18), otherwise it is rejected (αδοκιμος adokimos 1 Corinthians 9:27; 2 Corinthians 13:5-7). [source]
“Not heavy,” the adjective in Matthew 23:4 with πορτια phortia (burdens), with λυποι lupoi (wolves) in Acts 20:29, of Paul‘s letters in 2 Corinthians 10:10, of the charges against Paul in Acts 25:7. Love for God lightens his commands. [source]
“Stop believing,” as some were clearly carried away by the spirits of error rampant among them, both Docetic and Cerinthian Gnostics. Credulity means gullibility and some believers fall easy victims to the latest fads in spiritualistic humbuggery.Prove the spirits (δοκιμαζετε τα πνευματα dokimazete ta pneumata). Put them to the acid test of truth as the metallurgist does his metals. If it stands the test like a coin, it is acceptable (δοκιμος dokimos 2 Corinthians 10:18), otherwise it is rejected (αδοκιμος adokimos 1 Corinthians 9:27; 2 Corinthians 13:5-7).Many false prophets Jesus had warned people against them (Matthew 7:15), even when they as false Christs work portents (Matthew 24:11, Matthew 24:24; Mark 13:22). It is an old story (Luke 6:26) and recurs again and again (Acts 13:6; Revelation 16:13; Revelation 19:20; Revelation 20:10) along with false teachers (2 Peter 2:1).Are gone out (εχεληλυτασιν exelēluthasin). Perfect active indicative of εχερχομαι exerchomai Cf. aorist in 1 John 2:19. They are abroad always. [source]
Future active indicative of υπομιμνησκω hupomimnēskō old compound (John 14:26; 2 Peter 1:12). The aged apostle is not afraid of Diotrephes and here defies him.Which he doeth (α ποιει ha poiei). Present active indicative, “which he keeps on doing.”Prating against us Present active participle of old verb (from πλυαρος phluaros babbling 1 Timothy 5:13), to accuse idly and so falsely, here only in N.T. with accusative ημας hēmās (us).With wicked words (λογοις πονηροις logois ponērois). Instrumental case. Not simply foolish chatter, but malevolent words.Not content Present passive participle of αρκεω arkeō with usual negative μη mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει kōluei). “He hinders.” Present active indicative of κωλυω kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει ekballei can be understood in various ways, like κωλυει kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
Present active participle of old verb (from πλυαρος phluaros babbling 1 Timothy 5:13), to accuse idly and so falsely, here only in N.T. with accusative ημας hēmās (us).With wicked words (λογοις πονηροις logois ponērois). Instrumental case. Not simply foolish chatter, but malevolent words.Not content Present passive participle of αρκεω arkeō with usual negative μη mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει kōluei). “He hinders.” Present active indicative of κωλυω kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει ekballei can be understood in various ways, like κωλυει kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
Present passive participle of αρκεω arkeō with usual negative μη mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει kōluei). “He hinders.” Present active indicative of κωλυω kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει ekballei can be understood in various ways, like κωλυει kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]