KJV: Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.
YLT: wherefore I am well pleased in infirmities, in damages, in necessities, in persecutions, in distresses -- for Christ; for whenever I am infirm, then I am powerful;
Darby: Wherefore I take pleasure in weaknesses, in insults, in necessities, in persecutions, in straits, for Christ: for when I am weak, then I am powerful.
ASV: Wherefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christ's sake: for when I am weak, then am I strong.
εὐδοκῶ | I take pleasure |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: εὐδοκέω Sense: it seems good to one, is one’s good pleasure. |
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ἀσθενείαις | weaknesses |
Parse: Noun, Dative Feminine Plural Root: ἀσθένεια Sense: want of strength, weakness, infirmity. |
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ὕβρεσιν | insults |
Parse: Noun, Dative Feminine Plural Root: ὕβρις Sense: insolence. |
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ἀνάγκαις | hardships |
Parse: Noun, Dative Feminine Plural Root: ἀνάγκη Sense: necessity, imposed either by the circumstances, or by law of duty regarding to one’s advantage, custom, argument. |
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διωγμοῖς | persecutions |
Parse: Noun, Dative Masculine Plural Root: διωγμός Sense: persecution. |
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στενοχωρίαις | difficulties |
Parse: Noun, Dative Feminine Plural Root: στενοχωρία Sense: narrowness of place, a narrow place. |
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Χριστοῦ | Christ |
Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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ἀσθενῶ | I might be weak |
Parse: Verb, Present Subjunctive Active, 1st Person Singular Root: ἀσθενέω Sense: to be weak, feeble, to be without strength, powerless. |
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δυνατός | strong |
Parse: Adjective, Nominative Masculine Singular Root: δυνατός Sense: able, powerful, mighty, strong. |
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εἰμι | I am |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
Greek Commentary for 2 Corinthians 12:10
For this noble word see note on Matthew 3:17 and note on 2 Corinthians 5:8. The enemies of Paul will have a hard time now in making Paul unhappy by persecutions even unto death (Philemon 1:20-26). He is not courting martyrdom, but he does not fear it or anything that is “for Christ‘s sake” (υπερ Χριστου huper Christou). [source]
“For whenever,” indefinite time. Then I am strong (τοτε δυνατος ειμι tote dunatos eimi). At that very time, but not in myself, but in the fresh access of power from Christ for the emergency. [source]
At that very time, but not in myself, but in the fresh access of power from Christ for the emergency. [source]
Reverse Greek Commentary Search for 2 Corinthians 12:10
For tribulation, see on Matthew 13:21. Στενοχωρία anguishwhich occurs only in Paul (Romans 8:35; 2 Corinthians 6:4; 2 Corinthians 12:10), literally means narrowness of place. The dominant idea is constraint. In Deuteronomy 28:53, Deuteronomy 28:57, it describes the confinement of a siege. Trench remarks: “The fitness of this image is attested by the frequency with which, on the other hand, a state of joy is expressed in the Psalms and elsewhere, as a bringing into a large room,” Psalm 118:5; 2 Samuel 22:20. Aquinas says: loetitia est latitia, joy is breadth. [source]
Paul identifies himself with this wing in the controversy. He means the morally strong as in 2 Corinthians 12:10; 2 Corinthians 13:9, not the mighty as in 1 Corinthians 1:26. [source]
The other side with δε de and the articular present participles in the dative again, only with εχ εριτειας ex eritheias there is no participle ουσιν ousin But the construction changes and the substantives that follow are not the object of αποδωσει apodōsei like ζωην αινωνιον zōēn ainōnion above, but are in the nominative as if with εσονται esontai (shall be) understood (anger and wrath, both οργη orgē and τυμος thumos tribulation and anguish, again a pair τλιπσις και στενοχωρια thlipsis kai stenochōria on which see note on 2 Corinthians 6:4, 2 Corinthians 12:10). [source]
The participle ενεστωσαν enestōsan is second perfect active of ενιστημι enistēmi and means “standing on” or “present” (cf. Galatians 1:4; Hebrews 9:9). It occurs in 2 Thessalonians 2:2 of the advent of Christ as not “present.” Whether Paul has in mind the hoped for second coming of Jesus in this verse we do not certainly know, though probably so. Jesus had spoken of those calamities which would precede his coming (Matthew 24:8.) though Paul had denied saying that the advent was right at hand (2 Thessalonians 2:2). Αναγκη Anagkē is a strong word (old and common), either for external circumstances or inward sense of duty. It occurs elsewhere for the woes preceding the second coming (Luke 21:23) and also for Paul‘s persecutions (1 Thessalonians 3:7; 2 Corinthians 6:4; 2 Corinthians 12:10). Perhaps there is a mingling of both ideas here. Namely. This word is not in the Greek. The infinitive of indirect discourse (υπαρχειν huparchein) after νομιζω nomizō is repeated with recitative οτι hoti “That the being so is good for a man” (οτι καλον αντρωπωι το ουτως ειναι hoti kalon anthrōpōi to houtōs einai). The use of the article το to with ειναι einai compels this translation. Probably Paul means for one (αντρωπωι anthrōpōi generic term for man or woman) to remain as he is whether married or unmarried. The copula εστιν estin is not expressed. He uses καλον kalon (good) as in 1 Corinthians 7:1. [source]
In tight places (2 Corinthians 12:10). Late word from στενοχωρεω stenochōreō (see note on 2 Corinthians 4:8). [source]
d Bear ye one another's burdens: every man shall bear his own burden. A kind of paradox of which Paul is fond. See Philemon 2:12, Philemon 2:13; 2 Corinthians 6:8-10; 2 Corinthians 7:10; 2 Corinthians 12:10. Paul means, no one will have occasion to claim moral superiority to his neighbor, for ( γὰρ ) each man's self-examination will reveal infirmities enough of his own, even though they may not be the same as those of his neighbor. His own burdens will absorb his whole attention, and will leave him no time to compare himself with others. [source]
Rev. distress. The derivation from ἄγξειν to press tightly, to choke (Lightfoot, Ellicott) is doubtful. In the sense of urgency, distress, seldom in Class. See 1 Corinthians 7:26; 2 Corinthians 6:4; 2 Corinthians 12:10; Luke 21:23. [source]
Accusative of general reference with the infinitive, but not merely ημας hēmās (or εαυτους heautous), perhaps in contrast with εν υμιν en humin (in you), as much as to say, “so that we ourselves, contrary to your expectations, are boasting” (Frame). Ενκαυχαομαι Enkauchaomai occurs here alone in N.T., but is found in the lxx and in Aesop‘s Fables, proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2 Corinthians 8:1-15) after having first boasted to the Macedonians about the Corinthians (2 Corinthians 9:1-5). There were other churches in Achaia besides Corinth (2 Corinthians 1:1). For (υπερ huper). Over, about, like περι peri (1 Thessalonians 1:2). In all your persecutions Their patience and faith had already attracted Paul‘s attention (1 Thessalonians 1:3) and their tribulations τλιπσεσιν thlipsesin (1 Thessalonians 1:6). Here Paul adds the more specific term διωγμος diōgmos old word from διωκω diōkō to chase, to pursue, a word used by Paul of his treatment in Corinth (2 Corinthians 12:10). Which ye endure (αις ανεχεστε hais anechesthe). B here reads ενεχεστε enechesthe to be entangled in, to be held in as in Galatians 5:1, but ανεχεστε anechesthe is probably correct and the αις hais is probably attracted to locative case of τλιπσεσιν thlipsesin from the ablative ων hōn after ανεχεστε anechesthe from which ye hold yourselves back (cf. Colossians 3:13). [source]
Their patience and faith had already attracted Paul‘s attention (1 Thessalonians 1:3) and their tribulations τλιπσεσιν thlipsesin (1 Thessalonians 1:6). Here Paul adds the more specific term διωγμος diōgmos old word from διωκω diōkō to chase, to pursue, a word used by Paul of his treatment in Corinth (2 Corinthians 12:10). Which ye endure (αις ανεχεστε hais anechesthe). B here reads ενεχεστε enechesthe to be entangled in, to be held in as in Galatians 5:1, but ανεχεστε anechesthe is probably correct and the αις hais is probably attracted to locative case of τλιπσεσιν thlipsesin from the ablative ων hōn after ανεχεστε anechesthe from which ye hold yourselves back (cf. Colossians 3:13). [source]
Rend. “may be able both to exhort in the sound teaching.” For δυνατὸς ableor powerful, see on 2 Timothy 1:12. Used by Paul in the phrase εἰ δυνατόν ifit be possible, Romans 12:18; Galatians 4:15: τὸ δυνατόν thatwhich is possible, Romans 9:22: of God, Romans 4:21; Romans 11:23: of men, in the ethical sense, Romans 15:1; 2 Corinthians 12:10; 2 Corinthians 13:9. [source]