KJV: For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face.
YLT: for ye bear, if any one is bringing you under bondage, if any one doth devour, if any one doth take away, if any one doth exalt himself, if any one on the face doth smite you;
Darby: For ye bear if any one bring you into bondage, if any one devour you, if any one get your money, if any one exalt himself, if any one beat you on the face.
ASV: For ye bear with a man, if he bringeth you into bondage, if he devoureth you, if he taketh you captive , if he exalteth himself, if he smiteth you on the face.
| ἀνέχεσθε | You bear [it] |
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Parse: Verb, Present Indicative Middle or Passive, 2nd Person Plural Root: ἀνέχομαι Sense: to hold up. |
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| τις | anyone |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| καταδουλοῖ | enslaves |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: καταδουλόω Sense: to bring into bondage, enslave. |
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| κατεσθίει | devours [you] |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: κατεσθίω Sense: to consume by eating, to eat up, devour. |
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| λαμβάνει | takes [from you] |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λαμβάνω Sense: to take. |
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| ἐπαίρεται | exalts himself |
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Parse: Verb, Present Indicative Middle, 3rd Person Singular Root: ἐπαίρω Sense: to lift up, raise up, raise on high. |
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| πρόσωπον | [the] face |
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Parse: Noun, Accusative Neuter Singular Root: πρόσωπον Sense: the face. |
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| ὑμᾶς | of you |
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Parse: Personal / Possessive Pronoun, Accusative 2nd Person Plural Root: σύ Sense: you. |
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| δέρει | strikes [you] |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: δέρω Sense: to flay, skin. |
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Greek Commentary for 2 Corinthians 11:20
“You tolerate tyranny, extortion, craftiness, arrogance, violence, and insult” (Plummer). Sarcasm that cut to the bone. Note the verb with each of the five conditional clauses (enslaves, devours, takes captive, exalteth himself, smites on the face). The climax of insult, smiting on the face. [source]
Only here and Galatians 2:4, where it is used of the efforts of the Jewish party to bring the christian Church under the ceremonial law. Compare Galatians 5:1. [source]
Your property. Compare Matthew 23:14. [source]
A.V. supplies of you, evidently with reference to property, which has already been touched upon in devour. The meaning is to take as a prey, as Luke 5:5. [source]
As 2 Corinthians 10:5. It is noticeable that these are the only two instances out of nineteen in the New Testament where the word is used figuratively. [source]
The climax of insult. Compare Matthew 5:39; Luke 22:64; Acts 23:2. Also the injunction to a bishop not to be a striker, 1 Timothy 3:3; Titus 1:7. Stanley notes the decree of the Council of Braga, a.d. 675, that no bishop, at his will and pleasure, shall strike his clergy. [source]
Reverse Greek Commentary Search for 2 Corinthians 11:20
Literally, gave a blow. Interpreters differ as to whether it was a blow with a rod, or with the hand. The kindred verb ῥαπίζω , from ῥαπίς , a rod, is etymologically related to ῥαβδίζω , from ῥάβδος , a rod, and occurs Matthew 5:39, of smiting on the cheek, and Matthew 26:67, where it is distinguished from κολαφίζω , to strike with the fist. This latter passage, however, leaves the question open, since, if the meaning to smite with a rod can be defended, there is nothing to prevent its being understood there in that sense. The earlier meaning of the word was, undoubtedly, according to its etymology, to smite with a rod. So Herodotus of Xerxes. “It is certain that he commanded those who scourged ( ῥαπι.ζοντας ) the waters (of the Hellespont) to utter, as they lashed them, these barbarian and wicked words” (vii., 35). And again: “The Corinthian captain, Adeimantus, observed, 'Themistocles, at the games they who start too soon are scourged ( ῥαπίζονται )'” (viii., 59). It passes, in classical Greek, from this meaning to that of a light blow with the hand. The grammarian Phrynichus (A. D. 180) condemns the use of the word in the sense of striking with the hand, or slapping, as not according to good Attic usage, and says that the proper expression for a blow on the cheek with the open hand is ἐπὶ κόρρης πατάξαι . This shows that the un-Attic phrase had crept into use. In the Septuagint the word is clearly used in the sense of a blow with the hand. See Isaiah 50:6: “I gave my cheeks to blows ( εἰς ῥαπι.σματα ). Hosea 11:4, “As a man that smiteth ( ῥαπίζων ) upon his cheeks” (A.V. and Rev., that take off the yoke on their jaws ). In 1 Kings 22:24, we read, “Zedekiah - smote Micaiah on the cheek ( ἐπάταξε ἐπὶ τὴν σιαγόνα ).” The word in John 18:23, δέρεις , literally, flayest, hence, do beat or thrash (compare Luke 12:47), seems better to suit the meaning strike with a rod; yet in 2 Corinthians 11:20, that verb is used of smiting in the face ( εἰς πρόσωπον δέρει ), and in 1 Corinthians 9:27, where Paul is using the figure of a boxer, he says, “So fight I ( πυκτεύω , of boxing, or fighting with the fists ), not as one that beateth ( δέρων ) the air.” These examples practically destroy the force of the argument from δέρεις . It is impossible to settle the point conclusively; but, on the whole, it seems as well to retain the rendering of the A.V. and Rev. [source]
Genitive absolute of second aorist active participle of ειπον eipon to say. Standing by Perfect active (intransitive) participle of παριστημι paristēmi (transitive), to place beside. One of the temple police who felt his importance as protector of Annas. Struck Jesus with his hand Late word ραπισμα rapisma is from ραπιζω rapizō to smite with a rod or with the palm of the hand (Matthew 26:67). It occurs only three times in the N.T. (Mark 14:65; John 18:22; John 19:3), in each of which it is uncertain whether the blow is with a rod or with the palm of the hand (probably this, a most insulting act). The papyri throw no real light on it. “He gave Jesus a slap in the face.” Cf. 2 Corinthians 11:20. So As Jesus had done in John 18:21, a dignified protest in fact by Jesus. [source]
Condition of first class (assumed to be true), with ει ei and aorist active indicative. Jesus had not spoken evilly towards Annas, though he did not here turn the other cheek, one may note. For the sake of argument, Jesus puts it as if he did speak evilly. Then prove it, that is all. Bear witness of the evil First aorist active imperative of μαρτυρεω martureō to testify. This is the conclusion (apodosis). Jesus is clearly entitled to proof of such a charge if there is any. But if well Supply the same verb ελαλησα elalēsa The same condition, but with a challenging question as the apodosis. Smitest Old verb δερω derō to flay, to skin, to beat, as in Matthew 21:35; Luke 22:63; 2 Corinthians 11:20 (of an insulting blow in the face as here). [source]
The correct reading is φησί sayshe. The Revisers retain they say, but read φησί hesays in their text. The reference is to some well-known opponent. Compare one, any one in 2 Corinthians 10:7; 2 Corinthians 11:20. The only instance of the very words used by Paul's adversaries. [source]
Προσωπον Prosōpon means face The word is common in all Greek. The papyri use it for face, appearance, person. It occurs twelve times in II Corinthians. It certainly means face in eight of them (2 Corinthians 3:7, 2 Corinthians 3:13, 2 Corinthians 3:18; 2 Corinthians 8:24; 2 Corinthians 10:1, 2 Corinthians 10:7; 2 Corinthians 11:20). In 2 Corinthians 5:12 it means outward appearance. It may mean face or person here, 2 Corinthians 2:10; 2 Corinthians 4:6. It is more pictorial to take it here as face “that out of many upturned faces” thanks may be given It is indeed a difficult sentence to understand. [source]
Strong expressions of partisan hatred exerting itself for mutual injury. Δάκνειν tobite, N.T.oIn lxx metaphorically, Micah 3:5; Habakkuk 2:7. For κατεσθίειν devourcomp. Matthew 23:13; 2 Corinthians 11:20; Revelation 11:5. [source]
Only here and 2 Corinthians 11:20. Bring us into subjection to Jewish ordinances. The compound verb indicates abject subjection. [source]
The phrase is unique in N.T. olxx. Among Orientals the lifting up of the hands accompanied taking an oath, blessing, and prayer. The custom passed over into the primitive church, as may be seen from the mural paintings in the catacombs. See Clement, Ad Corinth. xxix, which may possibly be a reminiscence of this passage. The verb ἐπαίρειν toraise, twice in Paul, 2 Corinthians 10:5; 2 Corinthians 11:20; but often in Luke. Ὁσίους holyoP. See on Luke 1:75. [source]