Paul found it necessary to remind and reveal to the Corinthians some of the evidences of the Lord"s commendation of his ministry (cf. 2 Corinthians 10:18). He called this "foolishness" because he should not have had to speak of these things. He and his ministry were well known to his readers. [source][source][source]
Context Summary
2 Corinthians 11:1-9 - "a Godly Jealousy"
As the Bridegroom's friend, Paul was eager to bring the Corinthian church to the Bridegroom of souls. But false teachers disturbed the purity and simplicity of their faith, as in Eden Satan perverted Eve. There would have been excuse if these false teachers had given his converts another and a better Savior or a greater Pentecost; but since these were impossible, he was well able to hold his ground, even though they were pre-eminent apostles in their own estimation. Paul was very conscious of the rudeness of his speech, of which apparently he had many reminders, but he was equally conscious of the direct knowledge that God had imparted to him.
He acknowledges that he had not taken their pecuniary support, which in itself was quite legitimate; but he altogether denies the inference which his enemies drew, that therefore he admitted his inferiority to the other servants of the Cross. He answers that insinuation by saying that he expressly refrained from accepting gifts, because of his desire to rob his critics of their argument that he was evangelizing the world for the purpose of making money. That they should make such wanton suggestions proved that they were Satan's emissaries. [source]
Chapter Summary: 2 Corinthians 11
1Out of his jealousy over the Corinthians, he enters into a forced commendation of himself, 5of his equality with the chief apostles, 7of his preaching the gospel to them freely, and without any charge to them; 13showing that he was not inferior to those deceitful workers in any legal prerogative; 23and in the service of Christ, and in all kinds of sufferings for his ministry, far superior
Greek Commentary for 2 Corinthians 11:1
Would that ye could bear with me [οπελον ανειχεστε μου] Koiné{[28928]}š way of expressing a wish about the present, οπελον ophelon (as a conjunction, really second aorist active indicative of οπειλω opheilō without augment) and the imperfect indicative instead of ειτε eithe or ει γαρ ei gar (Robertson, Grammar, p. 1003). Cf. Revelation 3:15. See note on Galatians 5:12 for future indicative with οπελον ophelon and note on 1 Corinthians 4:8 for aorist. Μου Mou is ablative case after ανειχεστε aneichesthe (direct middle, hold yourselves back from me). There is a touch of irony here. [source]
Bear with me [ανεχεστε μου] Either imperative middle or present middle indicative (ye do bear with me). Same form. In a little foolishness (μικρον τι απροσυνης mikron ti aphrosunēs). Accusative of general reference (μικρον τι mikron ti). “Some little foolishness” (from απρων aphrōn foolish). Old word only in this chapter in N.T. [source]
In a little foolishness [μικρον τι απροσυνης] Accusative of general reference “Some little foolishness” (from απρων aphrōn foolish). Old word only in this chapter in N.T. [source]
Folly [] As my boasting may seem to you. Ironically spoken of that legitimate self-vindication demanded by the circumstances. Rev., foolishness. [source]
Bear with me [ἀνέχεσθε] Some render as indicative: ye do bear with me. [source]
Reverse Greek Commentary Search for 2 Corinthians 11:1
Matthew 17:2He was transfigured [μετεμορφώθη] μετά , denoting change or transfer, and μορφή , form. This latter word denotes the form regarded as the distinctive nature and character of the object, and is distinguished from σχῆμα , the changeable, outward fashion: in a man, for instance, his gestures, clothes, words, acts. The μορφή partakes of the essence of a thing; the σχῆμα is an accident which may change, leaving the form unaffected. Compare Mark 16:12; Christ “appeared in another form ” ( μορφή )and 1 Corinthians 7:31: “the fashion ( σχῆμα ) of the world passeth away.” The distinction passes into the verbs compounded with these two nouns. Thus, Romans 12:2, “Be not conformed to this world,” is μὴ συσχηματίζεσθε ;i.e., be not fashioned according to the fleetingfashion of this world. So Rev.,fashioned. See, also, 2 Corinthians 11:13,2 Corinthians 11:14,2 Corinthians 11:15, where the changes described are changes in outward semblance. False apostles appeared in the outward fashion of apostles of Christ; Satan takes on the outward appearance of an angel. All these changes are in the accidents of the life, and do not touch its inner, essential quality. On the other hand, a change in the inner life is described as a change of μορθή , never of σχῆμα . Hence, Romans 12:2, “Be ye transformed ( μεταμορφοῦσθε )the change taking place by the renewing of the mind. Compare Romans 8:29; 2 Corinthians 3:18; Philemon 3:21; and see, further, on Philemon 2:6,Philemon 2:7. Why, then, it may be asked, is a compound of μορφή employed in this description of the transfigured Saviour, since the change described is a change in his outward appearance? It may be answered, because a compound of σχῆμα , expressing merely a change in the aspect of Christ's person and garments, would not express the deeper truth of the case, which is, that the visible change gets its real character and meaning from that which is essential in our Lord - his divine nature. A fore-shadowing or prophecy of his true form - his distinctive character - comes out in his transfiguration. He passes over into a form identified, so far as revealed, with the divine quality of his being, and prophetic of his revelation “as he is” (1 John 3:2), in the glory which he had with the Father before the world was (John 17:5). In truth, there is a deep and pregnant hint in the use of this word, which easily escapes observation, and which defies accurate definition. The profound and overwhelming impression upon the three disciples was due to something besides the shining of Christ's face and garments, and the presence of Moses and Elijah; and was deeper and subtler than the effect of all these combined. There was a fact and a power in that vision which mere radiance and the appearance of the dead patriarchs could not wholly convey: a revelation of Deity breaking out in that glorified face and form, which appealed to something deeper than sense, and confirmed the words from heaven: This is my beloved Son. The same truth is illustrated in the use of μορφή in Mark 16:12, where it is said that Jesus appeared in a different form ( ἐν ἑτέρᾳ μορφῇ ) after his resurrection. The accidents of figure, face, pierced hands and feet, were the same; but an indefinable change had passed upon him, the characteristic of which was that it prefigured his passing into the condition peculiar and appropriate to his essential spiritual and divine being. -DIVIDER-
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Matthew 17:2He was transfigured before them [μετεμορπωτη εμπροστεν αυτων] The word is the same as the metamorphoses (cf. Ovid) of pagan mythology. Luke does not use it. The idea is change It really presents the essence of a thing as separate from the σχημα schēma (fashion), the outward accident. So in Romans 12:2 Paul uses both verbs, συνσχεματιζεστε sunschematizesthe (be not fashioned) and μεταμορπουστε metamorphousthe (be ye transformed in your inner life). So in 1 Corinthians 7:31 σχημα schēma is used for the fashion of the world while in Mark 16:12 μορπη morphē is used of the form of Jesus after his resurrection. The false apostles are described by μετασχηματισομαι metaschēmatisomai in 2 Corinthians 11:13-15. In Philemon 2:6 we have εν μορπηι en morphēi used of the Preincarnate state of Christ and μορπην δουλου morphēn doulou of the Incarnate state (Philemon 2:7), while σχηματι ως αντρωπος schēmati hōs anthrōpos emphasizes his being found “in fashion as a man.” But it will not do in Matthew 17:2 to use the English transliteration μεταμορπωσις metamorphōsis because of its pagan associations. So the Latin transfigured (Vulgate transfiguratus est) is better. “The deeper force of μεταμορπουσται metamorphousthai is seen in 2 Corinthians 3:18 (with reference to the shining on Moses‘ face), Romans 12:2 ” (McNeile). The word occurs in a second-century papyrus of the pagan gods who are invisible. Matthew guards against the pagan idea by adding and explaining about the face of Christ “as the sun” and his garments “as the light.” [source]
Matthew 7:15False prophets [των πσευδοπροπητων] There were false prophets in the time of the Old Testament prophets. Jesus will predict “false Messiahs and false prophets” (Matthew 24:24) who will lead many astray. They came in due time posing as angels of light like Satan, Judaizers (2 Corinthians 11:13.) and Gnostics (1 John 4:1; 1 Timothy 4:1). Already false prophets were on hand when Jesus spoke on this occasion (cf. Acts 13:6; 2 Peter 2:1). In outward appearance they look like sheep in the sheep‘s clothing which they wear, but within they are “ravening wolves” (λυκοι αρπαγες lukoi harpages), greedy for power, gain, self. It is a tragedy that such men and women reappear through the ages and always find victims. Wolves are more dangerous than dogs and hogs. [source]
Luke 12:20Thou foolish one [απρων] Fool, for lack of sense (α a privative and πρην phrēn sense) as in Luke 11:40; 2 Corinthians 11:19. Old word, used by Socrates in Xenophon. Nominative form as vocative. [source]
John 17:19I sanctify myself [εγω αγιαζω εμαυτον] To his holy ministry to which the Father “sanctified” That they themselves also may be sanctified in truth Purpose clause with ινα hina and the periphrastic perfect passive subjunctive of αγιαζω hagiazō (that they may remain sanctified). The act of Christ helps us, but by no means takes the place of personal consecration on the part of the believer. This high and holy prayer and act of Christ should shame any one who uses the livery of heaven to serve the devil in as does, alas, sometimes happen (2 Corinthians 11:13-15). [source]
Acts 18:11A year and six months [ενιαυτον και μηνας εχ] Accusative of extent of time. How much time before this incident he had been there we do not know. He was in Corinth probably a couple of years in all. His work extended beyond the city (2 Corinthians 11:10) and there was a church in Cenchreae (Romans 16:1). [source]
Acts 14:4But the multitude of the city was divided [εσχιστη δε το πλητος της πολεως] First aorist passive indicative of σχιζω schizō old verb to split, to make a schism or factions as Sadducees and Pharisees (Acts 23:7). This division was within the Gentile populace. Part held Common demonstrative of contrast The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (Acts 17:4.). This is the first time in the Acts that Paul and Barnabas are termed “apostles” (see also Acts 13:14). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (Acts 1:22.). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1 Corinthians 9:1.; 1 Corinthians 15:8). Paul claimed to be an apostle on a par with the twelve (Galatians 1:1,Galatians 1:16-18). The word originally means simply one sent (John 13:16) like messengers of the churches with the collection (2 Corinthians 8:23). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord‘s brother (Galatians 1:19), to Epaphroditus (Philemon 2:25) as the messenger of the church in Philippi, to Silvanus and Timothy (1 Thessalonians 2:6; Acts 18:5), apparently to Apollos (1 Corinthians 4:9), and to Andronicus and Junias (Romans 16:6.). He even calls the Judaizers “false apostles” (2 Corinthians 11:13). [source]
Romans 15:23Having no more any place in these regions [μηκετι τοπον εχων εν τοις κλιμασιν] Surprising frankness that the average preacher would hardly use on such a matter. Paul is now free to come to Rome because there is no demand for him where he is. For κλιμα klima (from κλινω klinō to incline), slope, then tract of land, region, see already 2 Corinthians 11:10; Galatians 1:21 (the only N.T. examples). [source]
Romans 3:13They have used deceit [εδολιουσαν] Imperfect (not perfect or aorist as the English implies) active of δολιοω dolioō only in lxx and here in the N.T. from the common adjective δολιος dolios deceitful (2 Corinthians 11:13). The regular form would be εδολιουν edolioun The οσαν ̇osan ending for third plural in imperfect and aorist was once thought to be purely Alexandrian because so common in the lxx, but it is common in the Boeotian and Aeolic dialects and occurs in ειχοσαν eichosan in the N.T. (John 15:22,John 15:24). “They smoothed their tongues” in the Hebrew. [source]
Romans 3:13Open sepulchre [ταπος ανεωιγμενος] Perfect passive participle of ανοιγω anoigō “an opened grave.” Their mouth (words) like the odour of a newly opened grave. “Some portions of Greek and Roman literature stink like a newly opened grave” (Shedd). They have used deceit (εδολιουσαν edoliousan). Imperfect (not perfect or aorist as the English implies) active of δολιοω dolioō only in lxx and here in the N.T. from the common adjective δολιος dolios deceitful (2 Corinthians 11:13). The regular form would be εδολιουν edolioun The οσαν ̇osan ending for third plural in imperfect and aorist was once thought to be purely Alexandrian because so common in the lxx, but it is common in the Boeotian and Aeolic dialects and occurs in ειχοσαν eichosan in the N.T. (John 15:22,John 15:24). “They smoothed their tongues” in the Hebrew. Poison Old word both for rust (James 5:3) and poison (James 3:8). Of asps (ασπιδων aspidōn). Common word for round bowl, shield, then the Egyptian cobra (a deadly serpent). Often in lxx. Only here in the N.T. The poison of the asp lies in a bag under the lips (χειλη cheilē), often in lxx, only here in N.T. Genitive case after γεμει gemei (is full). [source]
Romans 3:19That every mouth may be stopped [ινα παν στομα πραγηι] Purpose clause with ινα hina and second aorist passive subjunctive of πρασσω phrassō old verb to fence in, to block up. See note on 2 Corinthians 11:10. Stopping mouths is a difficult business. See note on Titus 1:11 where Paul uses επιστομιζειν epistomizein (to stop up the mouth) for the same idea. Paul seems here to be speaking directly to Jews (τοις εν τωι νομωι tois en tōi nomōi), the hardest to convince. With the previous proof on that point he covers the whole ground for he made the case against the Gentiles in Romans 1:18-32. [source]
Romans 7:8Finding occasion [απορμην λαβουσα] See note on 2 Corinthians 5:12; 2 Corinthians 11:12; Galatians 5:13 for απορμην aphormēn a starting place from which to rush into acts of sin, excuses for doing what they want to do. Just so drinking men use the prohibition laws as “occasions” for violating them. [source]
1 Corinthians 1:13Is Christ divided? [μεμερισται ο Χριστοσ] Perfect passive indicative, Does Christ stand divided? It is not certain, though probable, that this is interrogative like the following clauses. Hofmann calls the assertory form a “rhetorical impossibility.” The absence of μη mē here merely allows an affirmative answer which is true. The fourth or Christ party claimed to possess Christ in a sense not true of the others. Perhaps the leaders of this Christ party with their arrogant assumptions of superiority are the false apostles, ministers of Satan posing as angels of light (2 Corinthians 11:12-15). [source]
1 Corinthians 4:6I have in a figure transferred [μετεσχηματισα] First aorist active (not perfect) indicative of μετασχηματιζω metȧschēmatizō used by Plato and Aristotle for changing the form of a thing (from μετα meta after, and σχημα schēma form or habit, like Latin habitus from εχω echō and so different from μορπη morphē as in Philemon 2:7; Romans 12:2). For the idea of refashioning see Field, Notes, p. 169f. and Preisigke, Fachworter). Both Greek and Latin writers (Quintilian, Martial) used σχημα schēma for a rhetorical artifice. Paul‘s use of the word (in Paul only in N.T.) appears also further in 2 Corinthians 11:13-15 where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with εις eis and once with ως hōs In Philemon 3:21 the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos “for your sakes” (δια υμας dia humas). [source]
2 Corinthians 11:5 [] d The very chiefest apostles ( τῶν ὑπερλίαν ἀποστόλων ) Lit., those who are preeminently apostles. Not referring to the genuine apostles, but ironically to the false teachers, the false apostles of 2 Corinthians 11:13. Compare 2 Corinthians 12:11. Farrar renders the extra-super apostles. -DIVIDER-
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2 Corinthians 11:13Deceitful [δολιοι] Old word from δολος dolos (lure, snare), only here in N.T. (cf. Romans 16:18). Fashioning themselves (μετασχηματιζομενοι metaschēmatizomenoi). Present middle (direct) participle of the old verb μετασχηματιζω metaschēmatizō for which see note on 1 Corinthians 4:6. Masquerading as apostles of Christ by putting on the outward habiliments, posing as ministers of Christ (“gentlemen of the cloth,” nothing but cloth). Paul plays with this verb in 2 Corinthians 11:13,2 Corinthians 11:14,2 Corinthians 11:15. [source]
2 Corinthians 11:13Fashioning themselves [μετασχηματιζομενοι] Present middle (direct) participle of the old verb μετασχηματιζω metaschēmatizō for which see note on 1 Corinthians 4:6. Masquerading as apostles of Christ by putting on the outward habiliments, posing as ministers of Christ (“gentlemen of the cloth,” nothing but cloth). Paul plays with this verb in 2 Corinthians 11:13,2 Corinthians 11:14,2 Corinthians 11:15. [source]
2 Corinthians 12:6I shall not be foolish [ουκ εσομαι απρων] Apparent contradiction to 2 Corinthians 11:1,2 Corinthians 11:16. But he is here speaking of the Paul “caught up” in case he should tell the things heard (condition of the third class, εαν ean and first aorist subjunctive τελησω thelēsō). [source]
2 Corinthians 12:11I am become foolish [γεγονα απρων] Perfect active indicative of γινομαι ginomai In spite of what he said in 2 Corinthians 12:6 that he would not be foolish if he gloried in the other Paul. But he feels that he has dropped back to the mood of 2 Corinthians 11:1,2 Corinthians 11:16. He has been swept on by the memory of the ecstasy. [source]
2 Corinthians 3:9Is glory [δοχα] No copula, but makes the figure bolder. Paul freely admits the glory for the old dispensation. Of righteousness (της δικαιοσυνης tēs dikaiosunēs). Marked by and leading to righteousness. See note on 2 Corinthians 11:15. Much more Instrumental case, by much more. Exceed (περισσευει perisseuei). Overflow. [source]
2 Corinthians 9:4Confidence [υπιστημι] This word, common from Aristotle on, comes from huphistēmi to place under. It always has the notion of substratum or foundation as here; 2 Corinthians 11:17; Hebrews 1:3. The papyri give numerous examples (Moulton and Milligan‘s Vocabulary) of the word for “property” in various aspects. So in Hebrews 11:1 “faith is the title-deed of things hoped for.” In the lxx it represents fifteen different Hebrew words. [source]
2 Corinthians 9:12Filleth up [εστιν προσαναπληρουσα] Present active periphrastic indicative of double compound verb προσαναπληροω prosanaplēroō Koiné{[28928]}š word, here and 2 Corinthians 11:9 only in N.T., to fill up by adding to. The Corinthians simply added to the total from others. Unto God (τωι τεωι tōi theōi). Dative case and with a certain suddenness as at close of 2 Corinthians 11:11, really a parenthesis between in the somewhat tangled sentence. [source]
2 Corinthians 9:12Unto God [τωι τεωι] Dative case and with a certain suddenness as at close of 2 Corinthians 11:11, really a parenthesis between in the somewhat tangled sentence. [source]
2 Corinthians 9:4Lest by any means we should be put to shame [καταισχυνω] Negative purpose with first aorist passive subjunctive of ινα μη λεγωμεν υμεις kataischunō (see note on 2 Corinthians 7:14) in the literary plural. That we say not, ye (υποστασει hina mē legōmen humeis). A delicate syntactical turn for what he really has in mind. He does wish that they become ashamed of not paying their pledges. Confidence This word, common from Aristotle on, comes from huphistēmi to place under. It always has the notion of substratum or foundation as here; 2 Corinthians 11:17; Hebrews 1:3. The papyri give numerous examples (Moulton and Milligan‘s Vocabulary) of the word for “property” in various aspects. So in Hebrews 11:1 “faith is the title-deed of things hoped for.” In the lxx it represents fifteen different Hebrew words. [source]
Galatians 1:21Regions [κλίματα] PoComp. Romans 15:23; 2 Corinthians 11:10. Κλΐμα , originally an inclination or slope of ground: the supposed slope of the earth from the equator to the pole. The ancient geographers ran imaginary parallel lines from the equator toward the pole, and the spaces or zones or regions between these lines, viewed in their slope or inclination toward the pole, were κλίματα . The word came to signify the temperature of these zones, hence our climate. In Chaucer's treatise on the Astrolabe, chapter 39 is headed “Description of the Meridional Lyne, of Longitudes and Latitudes of Cities and Towns from on to another of Clymatz.” He says: “The longitude of a clymat is a lyne imagined fro est to west, y-lyke distant by-twene them alle. The latitude of a clymat is a lyne imagined fro north to south the space of the erthe, fro the byginning of the firste clymat unto the verrey ende of the same clymat, even directe agayns the pole artik.” In poetical language, “climes” is used for regions of the earth, as Milton:“Whatever clime the sun's bright circle warms.” [source]
Galatians 1:21Into the region of Syria and Cilicia [εις τα κλιματα της Σψριας και της Κιλικιας] This statement agrees with the record in Acts 9:30. On κλιματα klimata see note on 2 Corinthians 11:10. Paul was not idle, but at work in Tarsus and the surrounding country. [source]
Galatians 2:4But because of the false brethren privately brought in [δια δε τους παρεισακτους πσευδαδελπους] Late verbal adjective παρεισακτος pareisaktos from the double compound verb παρεισαγω pareisagō found in papyri in the sense of brought in by the side or on the sly as here. Evidently some of the Judaizers or sympathizers whom Paul had not invited had come in as often happens. Paul terms them “false brethren” like “the false apostles” in 2 Corinthians 11:13 of the Judaizers in Corinth. [source]
Philippians 3:2The dogs [τους κυνας] The Jews so termed the Gentiles which Jesus uses in a playful mood Paul here turns the phrase on the Judaizers themselves. The evil workers (τους κακους εργατας tous kakous ergatas). He had already called the Judaizers “deceitful workers” (εργαται δολιοι ergatai dolioi) in 2 Corinthians 11:13. The concision Late word for incision, mutilation (in contrast with περιτομη peritomē circumcision). In Symmachus and an inscription. The verb κατατεμνω katatemnō is used in the lxx only of mutilations (Leviticus 21:5; 1 Kings 18:28). [source]
Philippians 3:2The evil workers [τους κακους εργατας] He had already called the Judaizers “deceitful workers” (εργαται δολιοι ergatai dolioi) in 2 Corinthians 11:13. [source]
Philippians 3:3By the Spirit of God [πνευματι τεου] Instrumental case, though the dative case as the object of λατρευω latreuō makes good sense also (worshipping the Spirit of God) or even the locative (worshipping in the Spirit of God). No (ουκ ouk). Actual condition rather than μη mē with the participle. In the flesh Technical term in Paul‘s controversy with the Judaizers (2 Corinthians 11:18; Galatians 6:13.). External privileges beyond mere flesh. [source]
Colossians 1:24For his body‘s sake [υπερ του σωματος αυτου] As Paul showed in his exultation in suffering in 2 Corinthians 11:16-33, though not in the same sense in which Christ suffered and died for us as Redeemer. Paul attaches no atoning value whatever to his own sufferings for the church (see also Colossians 1:18). [source]
Colossians 1:24Fill up on my part [ανταναπληρω] Very rare double compound verb (here only in N.T.) to fill It is now Paul‘s “turn” at the bat, to use a baseball figure. Christ had his “turn,” the grandest of all and suffered for us all in a sense not true of any one else. It is the idea of balance or correspondence in αντι anti as seen in Demosthenes‘s use of this verb (De Symm., p. 282), “the poor balancing the rich.” And yet Christ did not cause suffering to cease. There is plenty left for Paul and for each of us in his time. That which is lacking (τα υστερηματα ta husterēmata). “The left-overs,” so to speak. Late word from υστερεω hustereō to come behind, to be left, to fail. See Luke 21:4; 1 Thessalonians 3:10; 2 Corinthians 8:14; 2 Corinthians 9:12. For his body‘s sake As Paul showed in his exultation in suffering in 2 Corinthians 11:16-33, though not in the same sense in which Christ suffered and died for us as Redeemer. Paul attaches no atoning value whatever to his own sufferings for the church (see also Colossians 1:18). [source]
1 Thessalonians 3:2Minister [διάκονον] See on Matthew 20:26; see on Mark 9:35. Not in the official sense of deacon which occurs only in the Pastorals. Διάκονος ministerand διακονία ministryor service are common expressions of service to Christ or to men. Paul habitually uses them in this way. See Acts 1:25; Acts 6:4. Διάκονοι is used of ministers of Satan, 2 Corinthians 11:15, and διάκονος of the civil magistrate, Romans 13:4. See Introduction to the Pastoral Epistles. [source]
1 Thessalonians 2:6Neither from you nor from others [ουτε απ υμων ουτε απ αλλων] He widens the negation to include those outside of the church circles and changes the preposition from εχ ex (out of) to απο apo (from). When we might have been burdensome, as apostles of Christ (δυναμενοι εν βαρει ειναι ως Χριστου αποστολοι dunamenoi en barei einai hōs Christou apostoloi). Westcott and Hort put this clause in 1 Thessalonians 2:7. Probably a concessive participle, though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or “men of weight” as Moffatt suggests). Milligan suggests that Paul “plays here on the double sense of the phrase” like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy, as Christ‘s apostles, as missionaries clearly, whether in the technical sense or not (cf. Acts 14:4,Acts 14:14; 2 Corinthians 8:23; 2 Corinthians 11:13; Romans 16:7; Philemon 2:25; Revelation 2:2). They were entitled to pay as “Christ‘s apostles” (cf. 1 Corinthians 9; 2 Corinthians 11:7.), though they had not asked for it. [source]
1 Thessalonians 2:6When we might have been burdensome, as apostles of Christ [δυναμενοι εν βαρει ειναι ως Χριστου αποστολοι] Westcott and Hort put this clause in 1 Thessalonians 2:7. Probably a concessive participle, though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or “men of weight” as Moffatt suggests). Milligan suggests that Paul “plays here on the double sense of the phrase” like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy, as Christ‘s apostles, as missionaries clearly, whether in the technical sense or not (cf. Acts 14:4,Acts 14:14; 2 Corinthians 8:23; 2 Corinthians 11:13; Romans 16:7; Philemon 2:25; Revelation 2:2). They were entitled to pay as “Christ‘s apostles” (cf. 1 Corinthians 9; 2 Corinthians 11:7.), though they had not asked for it. [source]
2 Thessalonians 2:3For it will not be [οτι] There is an ellipse here of ουκ εσται ouk estai (or γενησεται genēsetai) to be supplied after οτι hoti Westcott and Hort make an anacoluthon at the end of 2 Thessalonians 2:4. The meaning is clear. οτι Hoti is causal, because, but the verb is understood. The second coming not only is not “imminent,” but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of 2 Thessalonians 2:2. Except the falling away come first (εαν μη ελτηι η αποστασια πρωτον ean mē elthēi hē apostasia prōton). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. Αποστασια Apostasia is the late form of αποστασις apostasis and is our word apostasy. Plutarch uses it of political revolt and it occurs in 1 Maccabees 2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In Joshua 22:22 it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (η hē) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in Acts 21:21 where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be first (πρωτον prōton) before Christ comes again. Note this adverb when only two events are compared (cf. Acts 1:1). And the man of sin be revealed, the son of perdition First aorist passive subjunctive after εαν μη ean mē and same condition as with ελτηι elthēi The use of this verb αποκαλυπτω apokaluptō like αποκαλυπσιν apokalupsin of the second coming in 2 Thessalonians 1:7, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in 2 Thessalonians 2:6,2 Thessalonians 2:8. The implication is that the man of sin is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2 Corinthians 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2 Thessalonians 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2 Thessalonians 2:4). He seems to be the Antichrist of 1 John 2:18. The terrible phrase, the son of perdition, is applied to Judas in John 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος ho anomos 2 Thessalonians 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time. [source]
2 Thessalonians 2:3And the man of sin be revealed, the son of perdition [και αποκαλυπτηι ο αντρωπος της ανομιασ ο υιος της απωλειας] First aorist passive subjunctive after εαν μη ean mē and same condition as with ελτηι elthēi The use of this verb αποκαλυπτω apokaluptō like αποκαλυπσιν apokalupsin of the second coming in 2 Thessalonians 1:7, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in 2 Thessalonians 2:6,2 Thessalonians 2:8. The implication is that the man of sin is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2 Corinthians 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2 Thessalonians 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2 Thessalonians 2:4). He seems to be the Antichrist of 1 John 2:18. The terrible phrase, the son of perdition, is applied to Judas in John 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος ho anomos 2 Thessalonians 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time. [source]
2 Thessalonians 2:3the man of sin [] is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2 Corinthians 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2 Thessalonians 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2 Thessalonians 2:4). He seems to be the Antichrist of 1 John 2:18. The terrible phrase, the son of perdition, is applied to Judas in John 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος ho anomos 2 Thessalonians 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time. [source]
1 Timothy 3:8Deacons [] The office of Deacon appears in the Pastorals, but not in Paul's letters, with the single exception of Philemon 1:1, where the Deacons do not represent an ecclesiastical office, though they remark an advance toward it. Clement of Rome (ad Corinth. xlii., xliv.) asserts their apostolic appointment. But the evidence at our command does not bear out the view that the institution of the diaconate is described in Acts 6:1-6. The terms διάκονος and διακονία are, in the Pauline writings, common expressions of servants and service either to Christ or to others. Paul applies these terms to his own ministry and to that of his associates. Διακονία is used of the service of the apostles, Acts 1:25; Acts 6:4. Διάκονος is used of Paul and Apollos (1 Corinthians 3:5); of Christ (Galatians 2:17; Romans 15:8); of the civil ruler (Romans 13:4); of ministers of Satan (2 Corinthians 11:15). The appointment of the seven grew out of a special emergency, and was made for a particular service; and the resemblance is not close between the duties and qualifications of deacons in the Pastorals and those of the seven. The word διάκονος does not appear in Acts; and when Paul and Barnabas brought to Jerusalem the collection for the poor saints, they handed it over to the elders. [source]
1 Timothy 5:14The younger widows [νεωτερας] No article and no word for widows, though that is clearly the idea. Νεωτερας Neōteras is accusative of general reference with γαμειν gamein (to marry) the object (present infinitive active) of βουλομαι boulomai Bear children (τεκνογονειν teknogonein). A compound verb here only in N.T. and nowhere else save in Anthol. See τεκνογονια teknogonia in 1 Timothy 2:15. Rule the household Late verb from οικοδεσποτης oikodespotēs (Mark 14:14), twice in the papyri, only here in N.T. Note that the wife is here put as ruler of the household, proper recognition of her influence, “new and improved position” (Liddon). Occasion (απορμην aphormēn). Old word (απο ορμη apoτωι αντικειμενωι hormē), a base to rush from, Pauline use in 2 Corinthians 5:12; 2 Corinthians 11:12; Galatians 5:13. To the adversary Dative case of the articular participle of λοιδοριας antikeimai a Pauline idiom (Philemon 1:28). Reviling (λοιδορεω loidorias). Old word (from χαριν loidoreō), in N.T. only here and 1 Peter 3:9. Genitive case with charin f0). [source]
1 Timothy 5:14Rule the household [οικοδεσποτειν] Late verb from οικοδεσποτης oikodespotēs (Mark 14:14), twice in the papyri, only here in N.T. Note that the wife is here put as ruler of the household, proper recognition of her influence, “new and improved position” (Liddon). Occasion (απορμην aphormēn). Old word (απο ορμη apoτωι αντικειμενωι hormē), a base to rush from, Pauline use in 2 Corinthians 5:12; 2 Corinthians 11:12; Galatians 5:13. To the adversary Dative case of the articular participle of λοιδοριας antikeimai a Pauline idiom (Philemon 1:28). Reviling (λοιδορεω loidorias). Old word (from χαριν loidoreō), in N.T. only here and 1 Peter 3:9. Genitive case with charin f0). [source]
Hebrews 13:22Suffer the word of exhortation [ἀνέχεσθε τοῦ λόγου τῆς παρακλήσεως] For “suffer,” rend. “bear with.” See Acts 18:14; 2 Corinthians 11:1; 2 Timothy 4:3. Do not become impatient at my counsels in this letter. The word of exhortation refers to the entire epistle which he regards as hortatory rather than didactic or consolatory. The phrase only in Acts 13:15. [source]
Hebrews 1:3The express image of his person [χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ] Rend the very image (or impress ) of his substance The primary sense of ὑπόστασις substanceis something which stands underneath; foundation, ground of hope or confidence, and so assurance itself. In a philosophical sense, substantial nature; the real nature of anything which underlies and supports its outward form and properties. In N.T., 2 Corinthians 9:4; 2 Corinthians 11:17,Hebrews 3:14; Hebrews 11:1, signifying in every instance ground of confidence or confidence In lxx, it represents fifteen different words, and, in some cases, it is hard to understand its meaning notably 1 Samuel 13:21. In Rth 1:12 , Psalm 37:8,Ezekiel 19:5, it means ground of hope: in Judges 6:4,Wisd. 16:21, sustenance in Psalm 38:5; Psalm 136:15, the substance or material of the human frame: in 1 Samuel 13:23; Ezekiel 26:11, an outpost or garrison: in Deuteronomy 11:6; Job 22:20, possessions. The theological sense, person, is later than the apostolic age. Here, substantial nature, essence. Χαρακτὴρ from χαράσσειν toengrave or inscribe, originally a graving-tool; also the die on which a device is cut. It seems to have lost that meaning, and always signifies the impression made by the die or graver. Hence, mark, stamp, as the image on a coin (so often) which indicates its nature and value, or the device impressed by a signet. N.T.olxx, Leviticus 13:28; Acts href="/desk/?q=ac+17:29&sr=1">Acts 17:29; Revelation 13:16,Revelation 13:17. Here the essential being of God is conceived as setting its distinctive stamp upon Christ, coming into definite and characteristic expression in his person, so that the Son bears the exact impress of the divine nature and character. [source]
James 4:4Ye adulteresses [μοιχαλιδες] Μοιχοι και Moichoi kai (ye adulterers) is spurious (Syrian text only). The feminine form here is a common late word from the masculine μοιχοι moichoi It is not clear whether the word is to be taken literally here as in Romans 7:3, or figuratively for all unfaithful followers of Christ (like an unfaithful bride), as in 2 Corinthians 11:1.; Ephesians 5:24-28 (the Bride of Christ). Either view makes sense in this context, probably the literal view being more in harmony with the language of James 4:2. In that case James may include more than Christians in his view, though Paul talks plainly to church members about unchastity (Ephesians 5:3-5). [source]
Revelation 12:7Michael and his angels [ο Μιχαηλ και οι αγγελοι αυτου] The nominative here may be in apposition with πολεμος polemos but it is an abnormal construction with no verb, though εγενετο egeneto (arose) can be understood as repeated. Michael is the champion of the Jewish people (Daniel 10:13,Daniel 10:21; Daniel 12:1) and is called the archangel in Judges 1:9.Going forth to war (του πολεμησαι tou polemēsai). This genitive articular infinitive is another grammatical problem in this sentence. If εγενετο egeneto (arose) is repeated as above, then we have the infinitive for purpose, a common enough idiom. Otherwise it is anomalous, not even like Acts 10:25.With the dragon On the use of μετα meta with πολεμεω polemeō see Revelation 2:16; Revelation 13:4; Revelation 17:14 (nowhere else in N.T.). The devil has angels under his command (Matthew 25:41) and preachers also (2 Corinthians 11:14.).Warred (επολεμησεν epolemēsen). Constative aorist active indicative of πολεμεω polemeō picturing the whole battle in one glimpse. [source]
Revelation 12:7With the dragon [μετα του δρακοντος] On the use of μετα meta with πολεμεω polemeō see Revelation 2:16; Revelation 13:4; Revelation 17:14 (nowhere else in N.T.). The devil has angels under his command (Matthew 25:41) and preachers also (2 Corinthians 11:14.).Warred (επολεμησεν epolemēsen). Constative aorist active indicative of πολεμεω polemeō picturing the whole battle in one glimpse. [source]
Revelation 3:15Nor hot [ουτε ζεστος] Late verbal from ζεω zeō to boil, (Romans 12:11), boiling hot, here only in N.T.I would thou wert (οπελον ης ophelon ēs). Wish about the present with οπελον ophelon (really ωπελον ōphelon second aorist active indicative of οπειλω opheilō without augment) with the imperfect ης ēs (instead of the infinitive) as in 2 Corinthians 11:1, when the old Greek used ειτε eithe or ει γαρ ei gar See 1 Corinthians 4:8 for the aorist indicative and Galatians 5:12 for the future. [source]
Revelation 3:15I would thou wert [οπελον ης] Wish about the present with οπελον ophelon (really ωπελον ōphelon second aorist active indicative of οπειλω opheilō without augment) with the imperfect ης ēs (instead of the infinitive) as in 2 Corinthians 11:1, when the old Greek used ειτε eithe or ει γαρ ei gar See 1 Corinthians 4:8 for the aorist indicative and Galatians 5:12 for the future. [source]
Revelation 2:2Works [εργα] The whole life and conduct as in John 6:29.And thy toil and patience (και τον κοπον και την υπομονην σου kai ton kopon kai tēn hupomonēn sou). “Both thy toil and patience,” in explanation of εργα erga and see 1 Thessalonians 1:3, where all three words (εργον κοποσ υπομονη ergonεργα koposκοποι hupomonē) occur together as here. See Revelation 14:13 for sharp distinction between υπομονη erga (activities) and κοπος kopoi (toils, with weariness). Endurance (και οτι hupomonē) in hard toil (κοπος kopos).And that Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5,2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Revelation 2:2And that [ου δυνηι] Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5,2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Revelation 2:2Bear [και επειρασας] First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5,2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Revelation 2:2Which call themselves apostles [λεγοντας] Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5,2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
What do the individual words in 2 Corinthians 11:1 mean?
I wishyou were bearing withmelittleain foolishnessbutindeedyou do bear with
Parse: Interjection
Root: ὄφελον
Sense: would that, where one wishes that a thing had happened which has not happened or a thing be done which probably will not be done.
Greek Commentary for 2 Corinthians 11:1
Koiné{[28928]}š way of expressing a wish about the present, οπελον ophelon (as a conjunction, really second aorist active indicative of οπειλω opheilō without augment) and the imperfect indicative instead of ειτε eithe or ει γαρ ei gar (Robertson, Grammar, p. 1003). Cf. Revelation 3:15. See note on Galatians 5:12 for future indicative with οπελον ophelon and note on 1 Corinthians 4:8 for aorist. Μου Mou is ablative case after ανειχεστε aneichesthe (direct middle, hold yourselves back from me). There is a touch of irony here. [source]
Either imperative middle or present middle indicative (ye do bear with me). Same form. In a little foolishness (μικρον τι απροσυνης mikron ti aphrosunēs). Accusative of general reference (μικρον τι mikron ti). “Some little foolishness” (from απρων aphrōn foolish). Old word only in this chapter in N.T. [source]
Accusative of general reference “Some little foolishness” (from απρων aphrōn foolish). Old word only in this chapter in N.T. [source]
As my boasting may seem to you. Ironically spoken of that legitimate self-vindication demanded by the circumstances. Rev., foolishness. [source]
Some render as indicative: ye do bear with me. [source]
Reverse Greek Commentary Search for 2 Corinthians 11:1
μετά , denoting change or transfer, and μορφή , form. This latter word denotes the form regarded as the distinctive nature and character of the object, and is distinguished from σχῆμα , the changeable, outward fashion: in a man, for instance, his gestures, clothes, words, acts. The μορφή partakes of the essence of a thing; the σχῆμα is an accident which may change, leaving the form unaffected. Compare Mark 16:12; Christ “appeared in another form ” ( μορφή )and 1 Corinthians 7:31: “the fashion ( σχῆμα ) of the world passeth away.” The distinction passes into the verbs compounded with these two nouns. Thus, Romans 12:2, “Be not conformed to this world,” is μὴ συσχηματίζεσθε ;i.e., be not fashioned according to the fleetingfashion of this world. So Rev.,fashioned. See, also, 2 Corinthians 11:13, 2 Corinthians 11:14, 2 Corinthians 11:15, where the changes described are changes in outward semblance. False apostles appeared in the outward fashion of apostles of Christ; Satan takes on the outward appearance of an angel. All these changes are in the accidents of the life, and do not touch its inner, essential quality. On the other hand, a change in the inner life is described as a change of μορθή , never of σχῆμα . Hence, Romans 12:2, “Be ye transformed ( μεταμορφοῦσθε )the change taking place by the renewing of the mind. Compare Romans 8:29; 2 Corinthians 3:18; Philemon 3:21; and see, further, on Philemon 2:6, Philemon 2:7. Why, then, it may be asked, is a compound of μορφή employed in this description of the transfigured Saviour, since the change described is a change in his outward appearance? It may be answered, because a compound of σχῆμα , expressing merely a change in the aspect of Christ's person and garments, would not express the deeper truth of the case, which is, that the visible change gets its real character and meaning from that which is essential in our Lord - his divine nature. A fore-shadowing or prophecy of his true form - his distinctive character - comes out in his transfiguration. He passes over into a form identified, so far as revealed, with the divine quality of his being, and prophetic of his revelation “as he is” (1 John 3:2), in the glory which he had with the Father before the world was (John 17:5). In truth, there is a deep and pregnant hint in the use of this word, which easily escapes observation, and which defies accurate definition. The profound and overwhelming impression upon the three disciples was due to something besides the shining of Christ's face and garments, and the presence of Moses and Elijah; and was deeper and subtler than the effect of all these combined. There was a fact and a power in that vision which mere radiance and the appearance of the dead patriarchs could not wholly convey: a revelation of Deity breaking out in that glorified face and form, which appealed to something deeper than sense, and confirmed the words from heaven: This is my beloved Son. The same truth is illustrated in the use of μορφή in Mark 16:12, where it is said that Jesus appeared in a different form ( ἐν ἑτέρᾳ μορφῇ ) after his resurrection. The accidents of figure, face, pierced hands and feet, were the same; but an indefinable change had passed upon him, the characteristic of which was that it prefigured his passing into the condition peculiar and appropriate to his essential spiritual and divine being. -DIVIDER- -DIVIDER- [source]
The word is the same as the metamorphoses (cf. Ovid) of pagan mythology. Luke does not use it. The idea is change It really presents the essence of a thing as separate from the σχημα schēma (fashion), the outward accident. So in Romans 12:2 Paul uses both verbs, συνσχεματιζεστε sunschematizesthe (be not fashioned) and μεταμορπουστε metamorphousthe (be ye transformed in your inner life). So in 1 Corinthians 7:31 σχημα schēma is used for the fashion of the world while in Mark 16:12 μορπη morphē is used of the form of Jesus after his resurrection. The false apostles are described by μετασχηματισομαι metaschēmatisomai in 2 Corinthians 11:13-15. In Philemon 2:6 we have εν μορπηι en morphēi used of the Preincarnate state of Christ and μορπην δουλου morphēn doulou of the Incarnate state (Philemon 2:7), while σχηματι ως αντρωπος schēmati hōs anthrōpos emphasizes his being found “in fashion as a man.” But it will not do in Matthew 17:2 to use the English transliteration μεταμορπωσις metamorphōsis because of its pagan associations. So the Latin transfigured (Vulgate transfiguratus est) is better. “The deeper force of μεταμορπουσται metamorphousthai is seen in 2 Corinthians 3:18 (with reference to the shining on Moses‘ face), Romans 12:2 ” (McNeile). The word occurs in a second-century papyrus of the pagan gods who are invisible. Matthew guards against the pagan idea by adding and explaining about the face of Christ “as the sun” and his garments “as the light.” [source]
There were false prophets in the time of the Old Testament prophets. Jesus will predict “false Messiahs and false prophets” (Matthew 24:24) who will lead many astray. They came in due time posing as angels of light like Satan, Judaizers (2 Corinthians 11:13.) and Gnostics (1 John 4:1; 1 Timothy 4:1). Already false prophets were on hand when Jesus spoke on this occasion (cf. Acts 13:6; 2 Peter 2:1). In outward appearance they look like sheep in the sheep‘s clothing which they wear, but within they are “ravening wolves” (λυκοι αρπαγες lukoi harpages), greedy for power, gain, self. It is a tragedy that such men and women reappear through the ages and always find victims. Wolves are more dangerous than dogs and hogs. [source]
Fool, for lack of sense (α a privative and πρην phrēn sense) as in Luke 11:40; 2 Corinthians 11:19. Old word, used by Socrates in Xenophon. Nominative form as vocative. [source]
To his holy ministry to which the Father “sanctified” That they themselves also may be sanctified in truth Purpose clause with ινα hina and the periphrastic perfect passive subjunctive of αγιαζω hagiazō (that they may remain sanctified). The act of Christ helps us, but by no means takes the place of personal consecration on the part of the believer. This high and holy prayer and act of Christ should shame any one who uses the livery of heaven to serve the devil in as does, alas, sometimes happen (2 Corinthians 11:13-15). [source]
Accusative of extent of time. How much time before this incident he had been there we do not know. He was in Corinth probably a couple of years in all. His work extended beyond the city (2 Corinthians 11:10) and there was a church in Cenchreae (Romans 16:1). [source]
First aorist passive indicative of σχιζω schizō old verb to split, to make a schism or factions as Sadducees and Pharisees (Acts 23:7). This division was within the Gentile populace. Part held Common demonstrative of contrast The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (Acts 17:4.). This is the first time in the Acts that Paul and Barnabas are termed “apostles” (see also Acts 13:14). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (Acts 1:22.). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1 Corinthians 9:1.; 1 Corinthians 15:8). Paul claimed to be an apostle on a par with the twelve (Galatians 1:1, Galatians 1:16-18). The word originally means simply one sent (John 13:16) like messengers of the churches with the collection (2 Corinthians 8:23). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord‘s brother (Galatians 1:19), to Epaphroditus (Philemon 2:25) as the messenger of the church in Philippi, to Silvanus and Timothy (1 Thessalonians 2:6; Acts 18:5), apparently to Apollos (1 Corinthians 4:9), and to Andronicus and Junias (Romans 16:6.). He even calls the Judaizers “false apostles” (2 Corinthians 11:13). [source]
Second aorist active optative (Koiné{[28928]}š form for older δοιη doiē) as in 2 Thessalonians 3:16; Ephesians 1:17; 2 Timothy 1:16, 2 Timothy 1:18; 2 Timothy 2:25, though MSS. vary in Ephesians 1:17; 2 Timothy 2:25 for δωηι dōēi (subjunctive). The optative here is for a wish for the future (regular idiom). According to Christ Jesus (κατα Χριστον Ιησουν kata Christon Iēsoun). “According to the character or example of Christ Jesus” (2 Corinthians 11:17; Colossians 2:8; Ephesians 5:24). [source]
“According to the character or example of Christ Jesus” (2 Corinthians 11:17; Colossians 2:8; Ephesians 5:24). [source]
Surprising frankness that the average preacher would hardly use on such a matter. Paul is now free to come to Rome because there is no demand for him where he is. For κλιμα klima (from κλινω klinō to incline), slope, then tract of land, region, see already 2 Corinthians 11:10; Galatians 1:21 (the only N.T. examples). [source]
Imperfect (not perfect or aorist as the English implies) active of δολιοω dolioō only in lxx and here in the N.T. from the common adjective δολιος dolios deceitful (2 Corinthians 11:13). The regular form would be εδολιουν edolioun The οσαν ̇osan ending for third plural in imperfect and aorist was once thought to be purely Alexandrian because so common in the lxx, but it is common in the Boeotian and Aeolic dialects and occurs in ειχοσαν eichosan in the N.T. (John 15:22, John 15:24). “They smoothed their tongues” in the Hebrew. [source]
Perfect passive participle of ανοιγω anoigō “an opened grave.” Their mouth (words) like the odour of a newly opened grave. “Some portions of Greek and Roman literature stink like a newly opened grave” (Shedd). They have used deceit (εδολιουσαν edoliousan). Imperfect (not perfect or aorist as the English implies) active of δολιοω dolioō only in lxx and here in the N.T. from the common adjective δολιος dolios deceitful (2 Corinthians 11:13). The regular form would be εδολιουν edolioun The οσαν ̇osan ending for third plural in imperfect and aorist was once thought to be purely Alexandrian because so common in the lxx, but it is common in the Boeotian and Aeolic dialects and occurs in ειχοσαν eichosan in the N.T. (John 15:22, John 15:24). “They smoothed their tongues” in the Hebrew. Poison Old word both for rust (James 5:3) and poison (James 3:8). Of asps (ασπιδων aspidōn). Common word for round bowl, shield, then the Egyptian cobra (a deadly serpent). Often in lxx. Only here in the N.T. The poison of the asp lies in a bag under the lips (χειλη cheilē), often in lxx, only here in N.T. Genitive case after γεμει gemei (is full). [source]
Purpose clause with ινα hina and second aorist passive subjunctive of πρασσω phrassō old verb to fence in, to block up. See note on 2 Corinthians 11:10. Stopping mouths is a difficult business. See note on Titus 1:11 where Paul uses επιστομιζειν epistomizein (to stop up the mouth) for the same idea. Paul seems here to be speaking directly to Jews (τοις εν τωι νομωι tois en tōi nomōi), the hardest to convince. With the previous proof on that point he covers the whole ground for he made the case against the Gentiles in Romans 1:18-32. [source]
See note on 2 Corinthians 5:12; 2 Corinthians 11:12; Galatians 5:13 for απορμην aphormēn a starting place from which to rush into acts of sin, excuses for doing what they want to do. Just so drinking men use the prohibition laws as “occasions” for violating them. [source]
Perfect passive indicative, Does Christ stand divided? It is not certain, though probable, that this is interrogative like the following clauses. Hofmann calls the assertory form a “rhetorical impossibility.” The absence of μη mē here merely allows an affirmative answer which is true. The fourth or Christ party claimed to possess Christ in a sense not true of the others. Perhaps the leaders of this Christ party with their arrogant assumptions of superiority are the false apostles, ministers of Satan posing as angels of light (2 Corinthians 11:12-15). [source]
No sarcasm as in 2 Corinthians 11:19, but plea that they make proper use of the mind (πρεν phren) given them. [source]
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]
First aorist active (not perfect) indicative of μετασχηματιζω metȧschēmatizō used by Plato and Aristotle for changing the form of a thing (from μετα meta after, and σχημα schēma form or habit, like Latin habitus from εχω echō and so different from μορπη morphē as in Philemon 2:7; Romans 12:2). For the idea of refashioning see Field, Notes, p. 169f. and Preisigke, Fachworter). Both Greek and Latin writers (Quintilian, Martial) used σχημα schēma for a rhetorical artifice. Paul‘s use of the word (in Paul only in N.T.) appears also further in 2 Corinthians 11:13-15 where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with εις eis and once with ως hōs In Philemon 3:21 the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos “for your sakes” (δια υμας dia humas). [source]
d The very chiefest apostles ( τῶν ὑπερλίαν ἀποστόλων ) Lit., those who are preeminently apostles. Not referring to the genuine apostles, but ironically to the false teachers, the false apostles of 2 Corinthians 11:13. Compare 2 Corinthians 12:11. Farrar renders the extra-super apostles. -DIVIDER- -DIVIDER- [source]
Old word from δολος dolos (lure, snare), only here in N.T. (cf. Romans 16:18). Fashioning themselves (μετασχηματιζομενοι metaschēmatizomenoi). Present middle (direct) participle of the old verb μετασχηματιζω metaschēmatizō for which see note on 1 Corinthians 4:6. Masquerading as apostles of Christ by putting on the outward habiliments, posing as ministers of Christ (“gentlemen of the cloth,” nothing but cloth). Paul plays with this verb in 2 Corinthians 11:13, 2 Corinthians 11:14, 2 Corinthians 11:15. [source]
Present middle (direct) participle of the old verb μετασχηματιζω metaschēmatizō for which see note on 1 Corinthians 4:6. Masquerading as apostles of Christ by putting on the outward habiliments, posing as ministers of Christ (“gentlemen of the cloth,” nothing but cloth). Paul plays with this verb in 2 Corinthians 11:13, 2 Corinthians 11:14, 2 Corinthians 11:15. [source]
Apparent contradiction to 2 Corinthians 11:1, 2 Corinthians 11:16. But he is here speaking of the Paul “caught up” in case he should tell the things heard (condition of the third class, εαν ean and first aorist subjunctive τελησω thelēsō). [source]
Perfect active indicative of γινομαι ginomai In spite of what he said in 2 Corinthians 12:6 that he would not be foolish if he gloried in the other Paul. But he feels that he has dropped back to the mood of 2 Corinthians 11:1, 2 Corinthians 11:16. He has been swept on by the memory of the ecstasy. [source]
No copula, but makes the figure bolder. Paul freely admits the glory for the old dispensation. Of righteousness (της δικαιοσυνης tēs dikaiosunēs). Marked by and leading to righteousness. See note on 2 Corinthians 11:15. Much more Instrumental case, by much more. Exceed (περισσευει perisseuei). Overflow. [source]
Marked by and leading to righteousness. See note on 2 Corinthians 11:15. [source]
This word, common from Aristotle on, comes from huphistēmi to place under. It always has the notion of substratum or foundation as here; 2 Corinthians 11:17; Hebrews 1:3. The papyri give numerous examples (Moulton and Milligan‘s Vocabulary) of the word for “property” in various aspects. So in Hebrews 11:1 “faith is the title-deed of things hoped for.” In the lxx it represents fifteen different Hebrew words. [source]
Present active periphrastic indicative of double compound verb προσαναπληροω prosanaplēroō Koiné{[28928]}š word, here and 2 Corinthians 11:9 only in N.T., to fill up by adding to. The Corinthians simply added to the total from others. Unto God (τωι τεωι tōi theōi). Dative case and with a certain suddenness as at close of 2 Corinthians 11:11, really a parenthesis between in the somewhat tangled sentence. [source]
Dative case and with a certain suddenness as at close of 2 Corinthians 11:11, really a parenthesis between in the somewhat tangled sentence. [source]
Negative purpose with first aorist passive subjunctive of ινα μη λεγωμεν υμεις kataischunō (see note on 2 Corinthians 7:14) in the literary plural. That we say not, ye (υποστασει hina mē legōmen humeis). A delicate syntactical turn for what he really has in mind. He does wish that they become ashamed of not paying their pledges. Confidence This word, common from Aristotle on, comes from huphistēmi to place under. It always has the notion of substratum or foundation as here; 2 Corinthians 11:17; Hebrews 1:3. The papyri give numerous examples (Moulton and Milligan‘s Vocabulary) of the word for “property” in various aspects. So in Hebrews 11:1 “faith is the title-deed of things hoped for.” In the lxx it represents fifteen different Hebrew words. [source]
Or believing, as Acts 16:1; 2 Corinthians 11:15; 1 Timothy 5:16. Those who are of the faith are one in blessing with him whose characteristic was faith. [source]
PoComp. Romans 15:23; 2 Corinthians 11:10. Κλΐμα , originally an inclination or slope of ground: the supposed slope of the earth from the equator to the pole. The ancient geographers ran imaginary parallel lines from the equator toward the pole, and the spaces or zones or regions between these lines, viewed in their slope or inclination toward the pole, were κλίματα . The word came to signify the temperature of these zones, hence our climate. In Chaucer's treatise on the Astrolabe, chapter 39 is headed “Description of the Meridional Lyne, of Longitudes and Latitudes of Cities and Towns from on to another of Clymatz.” He says: “The longitude of a clymat is a lyne imagined fro est to west, y-lyke distant by-twene them alle. The latitude of a clymat is a lyne imagined fro north to south the space of the erthe, fro the byginning of the firste clymat unto the verrey ende of the same clymat, even directe agayns the pole artik.” In poetical language, “climes” is used for regions of the earth, as Milton:“Whatever clime the sun's bright circle warms.” [source]
This statement agrees with the record in Acts 9:30. On κλιματα klimata see note on 2 Corinthians 11:10. Paul was not idle, but at work in Tarsus and the surrounding country. [source]
Late verbal adjective παρεισακτος pareisaktos from the double compound verb παρεισαγω pareisagō found in papyri in the sense of brought in by the side or on the sly as here. Evidently some of the Judaizers or sympathizers whom Paul had not invited had come in as often happens. Paul terms them “false brethren” like “the false apostles” in 2 Corinthians 11:13 of the Judaizers in Corinth. [source]
Would that, used as conjunction in wishes. See 1 Corinthians 4:8; note on 2 Corinthians 11:1. Here a wish about the future with future indicative. [source]
Compare deceitful workers, 2 Corinthians 11:13. [source]
The Jews so termed the Gentiles which Jesus uses in a playful mood Paul here turns the phrase on the Judaizers themselves. The evil workers (τους κακους εργατας tous kakous ergatas). He had already called the Judaizers “deceitful workers” (εργαται δολιοι ergatai dolioi) in 2 Corinthians 11:13. The concision Late word for incision, mutilation (in contrast with περιτομη peritomē circumcision). In Symmachus and an inscription. The verb κατατεμνω katatemnō is used in the lxx only of mutilations (Leviticus 21:5; 1 Kings 18:28). [source]
He had already called the Judaizers “deceitful workers” (εργαται δολιοι ergatai dolioi) in 2 Corinthians 11:13. [source]
Instrumental case, though the dative case as the object of λατρευω latreuō makes good sense also (worshipping the Spirit of God) or even the locative (worshipping in the Spirit of God). No (ουκ ouk). Actual condition rather than μη mē with the participle. In the flesh Technical term in Paul‘s controversy with the Judaizers (2 Corinthians 11:18; Galatians 6:13.). External privileges beyond mere flesh. [source]
Technical term in Paul‘s controversy with the Judaizers (2 Corinthians 11:18; Galatians 6:13.). External privileges beyond mere flesh. [source]
Future active indicative of μετασχηματιζω metaschēmatizō for which see note on 1 Corinthians 4:6; 2 Corinthians 11:13. [source]
This is not a new note for Paul. See him in jail in Philippi (Acts 16:25) and in 2 Corinthians 11:16-33; Romans 5:3; Philemon 2:18. [source]
As Paul showed in his exultation in suffering in 2 Corinthians 11:16-33, though not in the same sense in which Christ suffered and died for us as Redeemer. Paul attaches no atoning value whatever to his own sufferings for the church (see also Colossians 1:18). [source]
Very rare double compound verb (here only in N.T.) to fill It is now Paul‘s “turn” at the bat, to use a baseball figure. Christ had his “turn,” the grandest of all and suffered for us all in a sense not true of any one else. It is the idea of balance or correspondence in αντι anti as seen in Demosthenes‘s use of this verb (De Symm., p. 282), “the poor balancing the rich.” And yet Christ did not cause suffering to cease. There is plenty left for Paul and for each of us in his time. That which is lacking (τα υστερηματα ta husterēmata). “The left-overs,” so to speak. Late word from υστερεω hustereō to come behind, to be left, to fail. See Luke 21:4; 1 Thessalonians 3:10; 2 Corinthians 8:14; 2 Corinthians 9:12. For his body‘s sake As Paul showed in his exultation in suffering in 2 Corinthians 11:16-33, though not in the same sense in which Christ suffered and died for us as Redeemer. Paul attaches no atoning value whatever to his own sufferings for the church (see also Colossians 1:18). [source]
See on Matthew 20:26; see on Mark 9:35. Not in the official sense of deacon which occurs only in the Pastorals. Διάκονος ministerand διακονία ministryor service are common expressions of service to Christ or to men. Paul habitually uses them in this way. See Acts 1:25; Acts 6:4. Διάκονοι is used of ministers of Satan, 2 Corinthians 11:15, and διάκονος of the civil magistrate, Romans 13:4. See Introduction to the Pastoral Epistles. [source]
He widens the negation to include those outside of the church circles and changes the preposition from εχ ex (out of) to απο apo (from). When we might have been burdensome, as apostles of Christ (δυναμενοι εν βαρει ειναι ως Χριστου αποστολοι dunamenoi en barei einai hōs Christou apostoloi). Westcott and Hort put this clause in 1 Thessalonians 2:7. Probably a concessive participle, though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or “men of weight” as Moffatt suggests). Milligan suggests that Paul “plays here on the double sense of the phrase” like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy, as Christ‘s apostles, as missionaries clearly, whether in the technical sense or not (cf. Acts 14:4, Acts 14:14; 2 Corinthians 8:23; 2 Corinthians 11:13; Romans 16:7; Philemon 2:25; Revelation 2:2). They were entitled to pay as “Christ‘s apostles” (cf. 1 Corinthians 9; 2 Corinthians 11:7.), though they had not asked for it. [source]
Westcott and Hort put this clause in 1 Thessalonians 2:7. Probably a concessive participle, though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or “men of weight” as Moffatt suggests). Milligan suggests that Paul “plays here on the double sense of the phrase” like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy, as Christ‘s apostles, as missionaries clearly, whether in the technical sense or not (cf. Acts 14:4, Acts 14:14; 2 Corinthians 8:23; 2 Corinthians 11:13; Romans 16:7; Philemon 2:25; Revelation 2:2). They were entitled to pay as “Christ‘s apostles” (cf. 1 Corinthians 9; 2 Corinthians 11:7.), though they had not asked for it. [source]
There is an ellipse here of ουκ εσται ouk estai (or γενησεται genēsetai) to be supplied after οτι hoti Westcott and Hort make an anacoluthon at the end of 2 Thessalonians 2:4. The meaning is clear. οτι Hoti is causal, because, but the verb is understood. The second coming not only is not “imminent,” but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of 2 Thessalonians 2:2. Except the falling away come first (εαν μη ελτηι η αποστασια πρωτον ean mē elthēi hē apostasia prōton). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. Αποστασια Apostasia is the late form of αποστασις apostasis and is our word apostasy. Plutarch uses it of political revolt and it occurs in 1 Maccabees 2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In Joshua 22:22 it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (η hē) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in Acts 21:21 where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be first (πρωτον prōton) before Christ comes again. Note this adverb when only two events are compared (cf. Acts 1:1). And the man of sin be revealed, the son of perdition First aorist passive subjunctive after εαν μη ean mē and same condition as with ελτηι elthēi The use of this verb αποκαλυπτω apokaluptō like αποκαλυπσιν apokalupsin of the second coming in 2 Thessalonians 1:7, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in 2 Thessalonians 2:6, 2 Thessalonians 2:8. The implication is that the man of sin is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2 Corinthians 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2 Thessalonians 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2 Thessalonians 2:4). He seems to be the Antichrist of 1 John 2:18. The terrible phrase, the son of perdition, is applied to Judas in John 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος ho anomos 2 Thessalonians 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time. [source]
First aorist passive subjunctive after εαν μη ean mē and same condition as with ελτηι elthēi The use of this verb αποκαλυπτω apokaluptō like αποκαλυπσιν apokalupsin of the second coming in 2 Thessalonians 1:7, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in 2 Thessalonians 2:6, 2 Thessalonians 2:8. The implication is that the man of sin is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2 Corinthians 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2 Thessalonians 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2 Thessalonians 2:4). He seems to be the Antichrist of 1 John 2:18. The terrible phrase, the son of perdition, is applied to Judas in John 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος ho anomos 2 Thessalonians 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time. [source]
is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2 Corinthians 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2 Thessalonians 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2 Thessalonians 2:4). He seems to be the Antichrist of 1 John 2:18. The terrible phrase, the son of perdition, is applied to Judas in John 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος ho anomos 2 Thessalonians 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time. [source]
The office of Deacon appears in the Pastorals, but not in Paul's letters, with the single exception of Philemon 1:1, where the Deacons do not represent an ecclesiastical office, though they remark an advance toward it. Clement of Rome (ad Corinth. xlii., xliv.) asserts their apostolic appointment. But the evidence at our command does not bear out the view that the institution of the diaconate is described in Acts 6:1-6. The terms διάκονος and διακονία are, in the Pauline writings, common expressions of servants and service either to Christ or to others. Paul applies these terms to his own ministry and to that of his associates. Διακονία is used of the service of the apostles, Acts 1:25; Acts 6:4. Διάκονος is used of Paul and Apollos (1 Corinthians 3:5); of Christ (Galatians 2:17; Romans 15:8); of the civil ruler (Romans 13:4); of ministers of Satan (2 Corinthians 11:15). The appointment of the seven grew out of a special emergency, and was made for a particular service; and the resemblance is not close between the duties and qualifications of deacons in the Pastorals and those of the seven. The word διάκονος does not appear in Acts; and when Paul and Barnabas brought to Jerusalem the collection for the poor saints, they handed it over to the elders. [source]
Old word (απο ορμη apoτωι αντικειμενωι hormē), a base to rush from, Pauline use in 2 Corinthians 5:12; 2 Corinthians 11:12; Galatians 5:13. [source]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow ( παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:7(comp. 2 Timothy 3:1-9); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
No article and no word for widows, though that is clearly the idea. Νεωτερας Neōteras is accusative of general reference with γαμειν gamein (to marry) the object (present infinitive active) of βουλομαι boulomai Bear children (τεκνογονειν teknogonein). A compound verb here only in N.T. and nowhere else save in Anthol. See τεκνογονια teknogonia in 1 Timothy 2:15. Rule the household Late verb from οικοδεσποτης oikodespotēs (Mark 14:14), twice in the papyri, only here in N.T. Note that the wife is here put as ruler of the household, proper recognition of her influence, “new and improved position” (Liddon). Occasion (απορμην aphormēn). Old word (απο ορμη apoτωι αντικειμενωι hormē), a base to rush from, Pauline use in 2 Corinthians 5:12; 2 Corinthians 11:12; Galatians 5:13. To the adversary Dative case of the articular participle of λοιδοριας antikeimai a Pauline idiom (Philemon 1:28). Reviling (λοιδορεω loidorias). Old word (from χαριν loidoreō), in N.T. only here and 1 Peter 3:9. Genitive case with charin f0). [source]
Late verb from οικοδεσποτης oikodespotēs (Mark 14:14), twice in the papyri, only here in N.T. Note that the wife is here put as ruler of the household, proper recognition of her influence, “new and improved position” (Liddon). Occasion (απορμην aphormēn). Old word (απο ορμη apoτωι αντικειμενωι hormē), a base to rush from, Pauline use in 2 Corinthians 5:12; 2 Corinthians 11:12; Galatians 5:13. To the adversary Dative case of the articular participle of λοιδοριας antikeimai a Pauline idiom (Philemon 1:28). Reviling (λοιδορεω loidorias). Old word (from χαριν loidoreō), in N.T. only here and 1 Peter 3:9. Genitive case with charin f0). [source]
In Paul, 2 Corinthians 11:13; Philemon 3:2. In Pastorals, 1 Timothy 5:18. [source]
Better, the consummation. It is more than mere termination. It is the point into which the whole life of faith finally gathers itself up. See Romans 6:21; 2 Corinthians 11:15; Philemon 3:19; Hebrews 6:8; 1 Peter 1:9. [source]
For “suffer,” rend. “bear with.” See Acts 18:14; 2 Corinthians 11:1; 2 Timothy 4:3. Do not become impatient at my counsels in this letter. The word of exhortation refers to the entire epistle which he regards as hortatory rather than didactic or consolatory. The phrase only in Acts 13:15. [source]
The verb means to fence in; block up. Rare in N.T. See Romans 3:19; 2 Corinthians 11:10, and comp. φραγμός afence, Matthew 21:33; Ephesians 2:14. Occasionally in lxx, as Job 38:8; Proverbs 21:13; Zechariah 14:5. The reference is no doubt to Daniel, Daniel 6:22; comp. 1 Maccabees 2:60. [source]
Rend the very image (or impress ) of his substance The primary sense of ὑπόστασις substanceis something which stands underneath; foundation, ground of hope or confidence, and so assurance itself. In a philosophical sense, substantial nature; the real nature of anything which underlies and supports its outward form and properties. In N.T., 2 Corinthians 9:4; 2 Corinthians 11:17, Hebrews 3:14; Hebrews 11:1, signifying in every instance ground of confidence or confidence In lxx, it represents fifteen different words, and, in some cases, it is hard to understand its meaning notably 1 Samuel 13:21. In Rth 1:12 , Psalm 37:8, Ezekiel 19:5, it means ground of hope: in Judges 6:4, Wisd. 16:21, sustenance in Psalm 38:5; Psalm 136:15, the substance or material of the human frame: in 1 Samuel 13:23; Ezekiel 26:11, an outpost or garrison: in Deuteronomy 11:6; Job 22:20, possessions. The theological sense, person, is later than the apostolic age. Here, substantial nature, essence. Χαρακτὴρ from χαράσσειν toengrave or inscribe, originally a graving-tool; also the die on which a device is cut. It seems to have lost that meaning, and always signifies the impression made by the die or graver. Hence, mark, stamp, as the image on a coin (so often) which indicates its nature and value, or the device impressed by a signet. N.T.olxx, Leviticus 13:28; Acts href="/desk/?q=ac+17:29&sr=1">Acts 17:29; Revelation 13:16, Revelation 13:17. Here the essential being of God is conceived as setting its distinctive stamp upon Christ, coming into definite and characteristic expression in his person, so that the Son bears the exact impress of the divine nature and character. [source]
Μοιχοι και Moichoi kai (ye adulterers) is spurious (Syrian text only). The feminine form here is a common late word from the masculine μοιχοι moichoi It is not clear whether the word is to be taken literally here as in Romans 7:3, or figuratively for all unfaithful followers of Christ (like an unfaithful bride), as in 2 Corinthians 11:1.; Ephesians 5:24-28 (the Bride of Christ). Either view makes sense in this context, probably the literal view being more in harmony with the language of James 4:2. In that case James may include more than Christians in his view, though Paul talks plainly to church members about unchastity (Ephesians 5:3-5). [source]
The nominative here may be in apposition with πολεμος polemos but it is an abnormal construction with no verb, though εγενετο egeneto (arose) can be understood as repeated. Michael is the champion of the Jewish people (Daniel 10:13, Daniel 10:21; Daniel 12:1) and is called the archangel in Judges 1:9.Going forth to war (του πολεμησαι tou polemēsai). This genitive articular infinitive is another grammatical problem in this sentence. If εγενετο egeneto (arose) is repeated as above, then we have the infinitive for purpose, a common enough idiom. Otherwise it is anomalous, not even like Acts 10:25.With the dragon On the use of μετα meta with πολεμεω polemeō see Revelation 2:16; Revelation 13:4; Revelation 17:14 (nowhere else in N.T.). The devil has angels under his command (Matthew 25:41) and preachers also (2 Corinthians 11:14.).Warred (επολεμησεν epolemēsen). Constative aorist active indicative of πολεμεω polemeō picturing the whole battle in one glimpse. [source]
On the use of μετα meta with πολεμεω polemeō see Revelation 2:16; Revelation 13:4; Revelation 17:14 (nowhere else in N.T.). The devil has angels under his command (Matthew 25:41) and preachers also (2 Corinthians 11:14.).Warred (επολεμησεν epolemēsen). Constative aorist active indicative of πολεμεω polemeō picturing the whole battle in one glimpse. [source]
Late verbal from ζεω zeō to boil, (Romans 12:11), boiling hot, here only in N.T.I would thou wert (οπελον ης ophelon ēs). Wish about the present with οπελον ophelon (really ωπελον ōphelon second aorist active indicative of οπειλω opheilō without augment) with the imperfect ης ēs (instead of the infinitive) as in 2 Corinthians 11:1, when the old Greek used ειτε eithe or ει γαρ ei gar See 1 Corinthians 4:8 for the aorist indicative and Galatians 5:12 for the future. [source]
Wish about the present with οπελον ophelon (really ωπελον ōphelon second aorist active indicative of οπειλω opheilō without augment) with the imperfect ης ēs (instead of the infinitive) as in 2 Corinthians 11:1, when the old Greek used ειτε eithe or ει γαρ ei gar See 1 Corinthians 4:8 for the aorist indicative and Galatians 5:12 for the future. [source]
The whole life and conduct as in John 6:29.And thy toil and patience (και τον κοπον και την υπομονην σου kai ton kopon kai tēn hupomonēn sou). “Both thy toil and patience,” in explanation of εργα erga and see 1 Thessalonians 1:3, where all three words (εργον κοποσ υπομονη ergonεργα koposκοποι hupomonē) occur together as here. See Revelation 14:13 for sharp distinction between υπομονη erga (activities) and κοπος kopoi (toils, with weariness). Endurance (και οτι hupomonē) in hard toil (κοπος kopos).And that Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]