The Meaning of 2 Corinthians 2:1 Explained

2 Corinthians 2:1

KJV: But I determined this with myself, that I would not come again to you in heaviness.

YLT: And I decided this to myself, not again to come in sorrow unto you,

Darby: But I have judged this with myself, not to come back to you in grief.

ASV: But I determined this for myself, that I would not come again to you with sorrow.

KJV Reverse Interlinear

But  I determined  this  with myself,  that I would  not  come  again  to  you  in  heaviness. 

What does 2 Corinthians 2:1 Mean?

Verse Meaning

The chapter division is artificial. Paul now clarified what he did mean in 2 Corinthians 1:23. When had Paul come to them in sorrow? There is no valid basis for describing his first visit to Corinth, during which he established the church, as a sorrowful one. He had experienced some hard times during the18 months ( Acts 18:11) he was there, but generally this visit was pleasant. Paul later referred to his next visit to Corinth as his third ( 2 Corinthians 12:14; 2 Corinthians 13:1). Consequently we have reference here to a second visit not recorded in the Book of Acts. The commentators disagree over whether it took place before or after the writing of1Corinthians. I believe the evidence indicates it took place after that writing. [1]
Note that Paul "determined" not to come again in sorrow. This is not the language of a vacillator.

Context Summary

2 Corinthians 2:1-11 - Tender-Hearted And Forgiving
In these opening words Paul evidently refers to the sin mentioned in 1 Corinthians 5:1-13. His judgment had been strong and stringent, the Corinthian church had acted upon it, and the offender had suffered severely in consequence. But the result had been more than satisfactory. He had repented with great brokenness of spirit. Indeed, it seemed as if he would be swallowed up with overmuch sorrow, 2 Corinthians 2:7.
The Apostle desires the Corinthians to understand that he also had shed many tears over the case, 2 Corinthians 2:4. His was a very affectionate and tender disposition, which shrank from inflicting pain, and yet was resolute at all costs to maintain truth. We get a sidelight here as to the heart of God. May we not believe that whenever He chastens us, it is with profound pity? Whom He loves He chastens; and whom He receives, He scourges. But when there is full and frank repentance, there should be forgiveness. The penitent offender was to be restored to church fellowship and received with brotherly welcome. The Savior Himself speaks through forgiveness. It is His love that moves, His voice that declares; while an unforgiving spirit sets an open door to the entrance of Satan. [source]

Chapter Summary: 2 Corinthians 2

1  Having shown the reason why he came not to them,
6  he requires them to forgive and to comfort that excommunicated person,
10  even as he himself upon true repentance had forgiven him;
12  declaring why he departed from Troas to Macedonia,
14  and the happy success which God gave to his preaching in all places

Greek Commentary for 2 Corinthians 2:1

That I would not come again to you with sorrow [το μη παλιν εν λυπηι προς υμας ελτειν]
Articular second aorist active infinitive with negative μη — mē in apposition with τουτο — touto (this) preceding. What does Paul mean by “again” And so as to 2 Corinthians 13:1. There is absolutely no way to tell clearly whether Paul had already made a second visit. If he had done so, it is a bit odd that he did not plainly say so in 2 Corinthians 1:15. when he is apologizing for not having made the proposed visit (“a second benefit”). [source]
With myself [ἐμαυτῷ]
Rev., better, for myself. Paul, with affectionate tact, puts it as if he had taken this resolution for his own pleasure. [source]
In heaviness [ἐν λύπῃ]
Meaning, apparently, the apostle's own sorrowful state of mind. This is wrong. He refers to the sorrow which his coming would bring to the Church. Compare to spare, 2 Corinthians 1:23. Rev., with sorrow. [source]
Again []
Referring to a former unrecorded visit. [source]

Reverse Greek Commentary Search for 2 Corinthians 2:1

Mark 6:46 When he had sent them away [ἀποτάξαμενος]
Rev., more correctly, after he had taken leave. Unclassical, and used in this sense only in later Greek. So in Luke 9:61; Acts 18:18; 2 Corinthians 2:13. [source]
Luke 9:61 To bid farewell [ἀποτάξασθαι]
In this sense the word is used only in later Greek. In classical Greek it signifies to set apart or assign, as a soldier to his post or an official to his office, and later to detach soldiers. Hence to dismiss one with orders. This latter sense may, as Kypke suggests, be included in the meaning of the word in this passage; the man desiring to return home, not merely to take formal leave, but also to give his final instructions to his friends and servants. Similarly, Acts 18:18, of Paul taking leave of the brethren at Corinth, and, presumably, giving them instructions at parting. In the New Testament the word is used invariably in the sense of bidding farewell. Mark 6:46 is rendered by Rev. after he had taken leave of them. See note there, and compare Luke 14:33; 2 Corinthians 2:13. [source]
Luke 1:30 Grace [χάριν]
From the same root as χαίρω ,to rejoice. I. Primarily that which gives joy or pleasure; and hence outward beauty, loveliness, something which delights the beholder. Thus Homer, of Ulysses going to the assembly: “Athene shed down manly grace or beauty upon him” (“Odyssey,” ii., 12); and Septuagint, Proverbs 1:9; Proverbs 3:22. Substantially the same idea, agreeableness, is conveyed in Luke 4:22, respecting the gracious words, lit., words of grace, uttered by Christ. So Ephesians 4:29. II. As a beautiful or agreeable sentiment felt and expressed toward another; kindness, favor, good-will. 2 Corinthians 8:6, 2 Corinthians 8:7, 2 Corinthians 8:9; 2 Corinthians 9:8; Luke 1:30; Luke 2:40; Acts 2:47. So of the responsive sentiment of thankfulness. See Luke 6:32, Luke 6:33, Luke 6:34:; Luke 17:9; but mostly in the formula thanks to God; Romans 6:17; 1 Corinthians 15:57; 2 Corinthians 2:14; 2 Timothy 1:3. III. The substantial expression of good-will; a boon, a favor, a gift; but not in New Testament. See Romans 5:15, where the distinction is made between χάρις , grace, and δωρεὰ ἐν χάριτι , a gift in grace. So a gratification or delight, in classical Greek only; as the delight in battle, in sleep, etc. IV. The higher Christian signification, based on the emphasis offreeness in the gift or favor, and, as commonly in New Testament, denoting the free, spontaneous, absolute loving-kindness of God toward men, and so contrasted with debt, law, works, sin. The word does not occur either in Matthew or Mark. [source]
Luke 9:61 To bid farewell to them that are at my house [αποταχασται τοις εις τον οικον μου]
In itself that was a good thing to do. This first aorist middle infinitive is from αποτασσω — apotassō an old verb, to detach, to separate, to assign as a detachment of soldiers. In the N.T. it only appears in the middle voice with the meaning common in late writers to bid adieu, to separate oneself from others. It is used in Acts 18:18 of Paul taking leave of the believers in Corinth. See also Mark 6:46; 2 Corinthians 2:13. It is thus a formal function and this man meant to go home and set things in order there and then in due time to come and follow Jesus. [source]
Luke 9:61 But first [πρωτον δε]
He also had something that was to come “first.”To bid farewell to them that are at my house (αποταχασται τοις εις τον οικον μου — apotaxasthai tois eis ton oikon mou). In itself that was a good thing to do. This first aorist middle infinitive is from αποτασσω — apotassō an old verb, to detach, to separate, to assign as a detachment of soldiers. In the N.T. it only appears in the middle voice with the meaning common in late writers to bid adieu, to separate oneself from others. It is used in Acts 18:18 of Paul taking leave of the believers in Corinth. See also Mark 6:46; 2 Corinthians 2:13. It is thus a formal function and this man meant to go home and set things in order there and then in due time to come and follow Jesus. [source]
Acts 24:23 Liberty [ἄνεσιν]
From ἀνίημι , to send up; thence, to loosen, release. It is almost exactly expressed by our vulgarism, to let up. The noun here is more correctly rendered by Rev., indulgence. In all the other New Testament passages it is rendered rest, ease, or relief. See 2 Corinthians 2:13; 2 Corinthians 7:5; 2 Corinthians 8:13; 2 Thessalonians 1:7. [source]
Acts 14:27 He had opened a door of faith unto the Gentiles [ηνοιχεν τοις ετνεσιν τυραν πιστεως]
Three times in Paul‘s Epistles (1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3) he employed the metaphor of “door,” perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul‘s heart (Galatians 4:14.). The Gentiles now, it was plain, could enter the kingdom of God (Acts 14:22) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology. [source]
Acts 14:27 Rehearsed [ανηγγελλον]
Imperfect active. It was a long story for they had many things to tell of God‘s dealings “with them” Paul could recount some of the details given later in 2 Corinthians 11. And how (και οτι — kai hoti). Or “and that” in particular, as the upshot of it all. He had opened a door of faith unto the Gentiles Three times in Paul‘s Epistles (1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3) he employed the metaphor of “door,” perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul‘s heart (Galatians 4:14.). The Gentiles now, it was plain, could enter the kingdom of God (Acts 14:22) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology. [source]
Acts 16:8 To Troas [εις Τροιαδα]
This city, named Alexandria Troas after Alexander the Great, was the seaport of Mysia, though a Roman colony and not counted as part of either Asia or Bithynia. New Ilium, on the site of the old Troy, was four miles farther north. It was the place to take ship for Philippi. Twice again Paul will be here (2 Corinthians 2:12; Acts 20:6). [source]
Acts 20:2 Those parts [τα μερη εκεινα]
We have no way of knowing why Luke did not tell of Paul‘s stay in Troas (2 Corinthians 2:12.) nor of meeting Titus in Macedonia (2 Corinthians 2:13-7:16) nor of Paul‘s visit to Illyricum (Romans 15:19.) to give time for II Corinthians to do its work (2 Corinthians 13:1-14), one of the most stirring experiences in Paul‘s whole career when he opened his heart to the Corinthians and won final victory in the church by the help of Titus who also helped him round up the great collection in Achaia. He wrote II Corinthians during this period after Titus arrived from Corinth. The unity of II Corinthians is here assumed. Paul probably met Luke again in Macedonia, but all this is passed by except by the general phrase: “had given them much exhortation” Literally, “having exhorted them (the Macedonian brethren) with much talk” (instrumental case). [source]
Acts 20:6 In five days [αχρι ημερων πεντε]
Up to five days (cf. Luke 2:37). D has πεμπταιοι — pemptaioi “fifth day men,” a correct gloss. Cf. δευτεραιοι — deuteraioi second-day men (Acts 28:13). In Acts 16:11 they made the voyage in two days. Probably adverse winds held them back here. Seven days (επτα ημερας — hepta hēmeras). To atone for the short stay in Troas before (2 Corinthians 2:12.) when Paul was so restless. Now he preaches a week to them. [source]
Acts 20:6 Seven days [επτα ημερας]
To atone for the short stay in Troas before (2 Corinthians 2:12.) when Paul was so restless. Now he preaches a week to them. [source]
Acts 20:17 The elders of the church [τους πρεσβυτερους της εκκλησιας]
The very men whom Paul terms “bishops” Luke heard this address as he may and probably did hear those in Jerusalem and Caesarea (Acts 21-26). Furneaux suggests that Luke probably took shorthand notes of the address since Galen says that his students took down his medical lectures in shorthand: “At any rate, of all the speeches in the Acts this contains most of Paul and least of Luke. … It reveals Paul as nothing else does. The man who spoke it is no longer a man of eighteen centuries ago: he is of yesterday; of today. He speaks as we speak and feels as we feel; or rather as we fain would speak and feel.” We have seen and listened to Paul speak to the Jews in Antioch in Pisidia as Luke pictures the scene, to the uneducated pagans at Lystra, to the cultured Greeks in Athens. We shall hear him plead for his life to the Jewish mob in Jerusalem, to the Roman governor Felix in Caesarea, to the Jewish “King” Herod Agrippa II in Caesarea, and at last to the Jews in Rome. But here Paul unbosoms himself to the ministers of the church in Ephesus where he had spent three years (longer than with any other church) and where he had such varied experiences of prowess and persecution. He opens his heart to these men as he does not to the average crowd even of believers. It is Paul‘s Apologia pro sua Vita. He will probably not see them again and so the outlook and attitude is similar to the farewell discourse of Jesus to the disciples in the upper room (John 13-17). He warns them about future perils as Jesus had done. Paul‘s words here will repay any preacher‘s study today. There is the same high conception of the ministry here that Paul had already elaborated in 2 Corinthians 2:12-6:10 (see my Glory of the Ministry). It is a fitting time and occasion for Paul to take stock of his ministry at the close of the third mission tour. What wonders had God wrought already. [source]
Acts 24:23 And should have indulgence [εχειν τε ανεσιν]
From ανιημι — aniēmi to let loose, release, relax. Old word, in the N.T. only here and 2 Thessalonians 1:7; 2 Corinthians 2:13; 2 Corinthians 7:5; 2 Corinthians 8:13. It is the opposite of strict confinement, though under guard, “kept in charge” (τηρεισται — tēreisthai). [source]
Romans 9:1 In Christ []
Not by Christ, as the formula of an oath, Christ being never used by the apostles in such a formula, but God. Romans 1:9; 2 Corinthians 1:23; 2 Corinthians 11:31; Philemon 1:8. For this favorite expression of Paul, see Galatians 2:17; 1 Corinthians 1:2; 2 Corinthians 2:14, 2 Corinthians 2:17; 2 Corinthians 12:19, etc. [source]
Romans 15:23 Many [ἱκανῶν]
See on worthy, Luke 7:6. The primary meaning is sufficient, and hence comes to be applied to number and quantity; many, enough, as Mark 10:46; Luke 8:32; Acts 9:23, etc. So, long, of time (Acts 8:11; Acts 27:9). Worthy, i.e., sufficient for an honor or a place (Mark 1:7; Luke 7:6; 1 Corinthians 15:9). Adequate (2 Corinthians 2:16; 2 Corinthians 3:5). Qualified (2 Timothy 2:2). Here the sense might be expressed by for years enough. [source]
Romans 1:17 From faith to faith [ἐκ πίστεως εἰς πίστιν]
Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]
Romans 1:17 For therein is the righteousness of God revealed [δικαιοσύνη γὰρ Θεοῦ ἐν ἀυτῷ ἀποκαλύπτεται]
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER-
-DIVIDER-
Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER-
-DIVIDER-
There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER-
-DIVIDER-
In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER-
-DIVIDER-
Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER-
-DIVIDER-
Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER-
-DIVIDER-
The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER-
-DIVIDER-
It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER-
-DIVIDER-
Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER-
1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER-
-DIVIDER-
2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13, Romans 6:16, Romans 6:18, Romans 6:20; Romans 8:10; 2 Corinthians 6:7, 2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER-
-DIVIDER-
Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22, Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER-
-DIVIDER-
3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER-
-DIVIDER-
Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER-
-DIVIDER-
The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3, Romans 4:6, Romans 4:9, Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER-
-DIVIDER-
In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]

1 Corinthians 1:18 To them that perish [τοῖς ἀπολλυμένοις]
Lit., that are perishing. So Rev. The present participle denotes process: they who are on the way to destruction. Compare 2 Corinthians 2:15. [source]
1 Corinthians 16:11 For I expect him [εκδεχομαι γαρ αυτον]
Apparently later Timothy had to return to Ephesus without much success before Paul left and was sent on to Macedonia with Erastus (Acts 19:22) and Titus sent to Corinth whom Paul then arranged to meet in Troas (2 Corinthians 2:12). [source]
2 Corinthians 6:8 Deceivers []
See 2 Corinthians 2:17; 2 Corinthians 4:2. The opinions concerning Paul as a deceiver are mirrored in the Clementine Homilies and Recognitions, spurious writings, ascribed to Clement of Rome, but emanating from the Ebionites, a Judaizing sect, in the latter half of the second century. In these Paul is covertly attacked, though his name is passed over in silence. His glory as the apostle to the Gentiles is passed over to Peter. The readers are warned, in the person of Peter, to beware of any teacher who does not conform to the standard of James, and come with witnesses (compare 2 Corinthians 3:1; 2 Corinthians 5:12; 2 Corinthians 10:12-18). Paul is assailed under the guise of Simon Magus, and with the same words as those in this passage, deceiver and unknown. [source]
2 Corinthians 4:2 Handling deceitfully [δολοῦντες]
Only here in the New Testament. Primarily, to ensnare; then to corrupt. Used of adulterating gold, wine, etc. See on which corrupt, 2 Corinthians 2:17. This verb has a narrower meaning than the one used there ( καπηλεύειν ); for, while that means also to corrupt, it adds the sense for gain's sake. The Vulgate renders both by the same word, adulterantes. Compare Dante:“Thus did Sabellius, Arius, and those foolsWho have been even as swords unto the Scriptures In rendering distorted their straight faces.”“Paradiso,” xiii., 128-130. [source]
2 Corinthians 3:14 Minds [νοήματα]
Originally, things which proceed out of the mind. Compare hearts and minds, Philemon 4:7, and devices, 2 Corinthians 2:11. Hence, derivatively, the minds themselves. The word occurs but once outside of this epistle, Philemon 4:7. Some render here thoughts. So Rev., in margin. [source]
2 Corinthians 2:16 To the one a savor, etc. [ὀσμὴ]
Returning to the word used in 2 Corinthians 2:14, which is more general than εὐωδία sweetsavor, denoting an odor of any kind, salutary or deadly, and therefore more appropriate here, where it is used in both senses. The two words are combined, Ephesians 5:2; Philemon 4:18. [source]
2 Corinthians 1:9 The answer of death [το αποκριμα του τανατου]
Regular perfect of εχω — echō to have. And still have the vivid recollection of that experience. For this lively dramatic use of the present perfect indicative for a past experience see also εσχηκα — eschēka in 2 Corinthians 2:13 (Moulton, Prolegomena, p. 143f.; Robertson, Grammar, p. 896f.). That we should not trust in ourselves A further purpose of God in affliction beyond that in 2 Corinthians 1:4. “This dreadful trial was sent to him in order to give him a precious spiritual lesson (2 Corinthians 12:7-10)” (Robertson and Plummer). Note periphrastic perfect active subjunctive of πειτω — peithō to persuade. In (επι — epi), upon, both ourselves and God. [source]
2 Corinthians 1:9 We ourselves have had within ourselves [αυτοι εν εαυτοις εσχηκαμεν]
Regular perfect of εχω — echō to have. And still have the vivid recollection of that experience. For this lively dramatic use of the present perfect indicative for a past experience see also εσχηκα — eschēka in 2 Corinthians 2:13 (Moulton, Prolegomena, p. 143f.; Robertson, Grammar, p. 896f.). [source]
2 Corinthians 1:11 By means of many [εκ πολλων προσωπων]
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]
2 Corinthians 1:16 And again [και παλιν]
This would have been the second benefit or joy. But he changed his plans and did not make that trip directly to Corinth, but came on to Macedonia first (Acts 19:21; Acts 20:1.; 1 Corinthians 16:2; 2 Corinthians 2:12). [source]
2 Corinthians 10:5 Every high thing that is exalted [παν υπσωμα επαιρομενον]
Same metaphor. υπσωμα — Hupsōma from υπσοω — hupsoō is late Koiné{[28928]}š word (in lxx, Plutarch, Philo, papyri) for height and that figure carried on by επαιρομενον — epairomenon Paul aims to pull down the top-most perch of audacity in their reasonings against the knowledge of God. We need Paul‘s skill and courage today. Bringing every thought into captivity (αιχμαλωτιζοντες παν νοημα — aichmalōtizontes pān noēma). Present active participle of αιχμαλωτιζω — aichmalōtizō common Koiné{[28928]}š verb from αιχμαλωτος — aichmalōtos captive in war (αιχμη — aichmē spear, αλωτος — halōtos verbal of αλισκομαι — haliskomai to be taken). See note on Luke 21:24. Paul is the most daring of thinkers, but he lays all his thoughts at the feet of Jesus. For noēma (device) see note on 2 Corinthians 2:11. To the obedience of Christ Objective genitive, “to the obedience unto Christ.” That is Paul‘s conception of intellectual liberty, freedom in Christ. Deissmann (St. Paul, p. 141) calls this “the mystic genitive.” [source]
2 Corinthians 10:5 Bringing every thought into captivity [αιχμαλωτιζοντες παν νοημα]
Present active participle of αιχμαλωτιζω — aichmalōtizō common Koiné{[28928]}š verb from αιχμαλωτος — aichmalōtos captive in war See note on Luke 21:24. Paul is the most daring of thinkers, but he lays all his thoughts at the feet of Jesus. For noēma (device) see note on 2 Corinthians 2:11. [source]
2 Corinthians 11:14 An angel of light [αγγελον πωτος]
The prince of darkness puts on the garb of light and sets the fashion for his followers in the masquerade to deceive the saints. “Like master like man.” Cf. 2 Corinthians 2:11; Galatians 1:8. This terrible portrayal reveals the depth of Paul‘s feelings about the conduct of the Judaizing leaders in Corinth. In Galatians 2:4 he terms those in Jerusalem “false brethren.” [source]
2 Corinthians 12:17 Did I take advantage [επλεονεκτησα]
Paul goes right to the point without hedging. For this verb from πλεον — pleon and εχω — echō to have more, see note on 2 Corinthians 2:11, note on 2 Corinthians 7:2. [source]
2 Corinthians 2:3 I wrote this very thing [εγραπσα τουτο αυτο]
Is this (and εγραπσα — egrapsa in 2 Corinthians 2:4, 2 Corinthians 2:9, 2 Corinthians 2:12) the epistolary aorist referring to the present letter? In itself that is possible as the epistolary aorist does occur in the N.T. as in 2 Corinthians 8:18; 2 Corinthians 9:3 (Robertson, Grammar, p. 854f.). If not epistolary aorist as seems improbable from the context and from 2 Corinthians 7:8-12, to what Epistle does he refer? To 1 Corinthians 5:1-13 or to a lost letter? It is possible, of course, that, when Paul decided not to come to Corinth, he sent a letter. The language that follows in 2 Corinthians 2:3, 2 Corinthians 2:4; 2 Corinthians 7:8-12 can hardly apply to I Corinthians. [source]
2 Corinthians 2:11 That no advantage may be gained over us [ινα μη πλεονεκτητωμεν]
First aorist passive subjunctive after ινα μη — hina mē (negative purpose) of πλεονεκτεω — pleonekteō old verb from πλεονεκτης — pleonektēs a covetous man (1 Corinthians 5:10.), to take advantage of, to gain, to overreach. In N.T. only in 1 Thessalonians 4:6; 2 Corinthians 2:11; 2 Corinthians 7:2; 2 Corinthians 12:17. “That we may not be overreached by Satan.” [source]
2 Corinthians 4:3 It is veiled in them that are perishing [εν τοις απολλυμενοις εστιν κεκαλυμμενον]
Periphrastic perfect passive of καλυπτω — kaluptō to veil in both condition (first class) and conclusion. See note on 2 Corinthians 2:15. for “the perishing.” [source]
2 Corinthians 4:6 Who shined [ος ελαμπσεν]
Like a lamp in the heart (cf. Matthew 5:15). Miners carry a lamp on the forehead, Christians carry one in their hearts lit by the Spirit of God. To give the light (προς πωτισμον — pros phōtismon). For the illumination. In the face of Jesus Christ The Christian who looks on the face of Jesus Christ as Moses looked upon the glory of God will be able to give the illumination of the knowledge of the glory of God. See note on 2 Corinthians 2:10 for προσωπον — prosōpon f0). [source]
2 Corinthians 4:6 In the face of Jesus Christ [εν προσωπωι Ιησου Χριστου]
The Christian who looks on the face of Jesus Christ as Moses looked upon the glory of God will be able to give the illumination of the knowledge of the glory of God. See note on 2 Corinthians 2:10 for προσωπον — prosōpon f0). [source]
2 Corinthians 6:10 As having nothing and yet possessing all things [ως μηδεν εχοντες και παντα κατεχοντες]
Contrast between μηδεν — mēden (nothing) and παντα — panta (all things, cf. 1 Corinthians 3:22) and εχω — echō (to have) and κατεχω — katechō (to hold down, to hold fast). Play on words (simple and compound) as in 2 Corinthians 3:2; 2 Corinthians 4:8. Climax of Paul‘s panegyric on the Christian ministry. He now resumes the thread of the story broken off in 2 Corinthians 2:14. [source]
2 Corinthians 7:2 We wronged no man [ουδενα ηδικησαμεν]
A thing that every preacher ought to be able to say. Cf. 2 Corinthians 4:2; 1 Thessalonians 2:3; Acts 20:26. We corrupted no man (ουδενα επτειραμεν — oudena ephtheiramen). We ruined no one. “It may refer to money, or morals, or doctrine” (Plummer). He is answering the Judaizers. We took advantage of no man That charge was made in Thessalonica (1 Thessalonians 4:6) which see for this late verb and also on 2 Corinthians 2:11. He got the best of (note πλεον — pleon more in the root) no one in any evil way. [source]
2 Corinthians 7:2 We took advantage of no man [ουδενα επλεονεκτησαμεν]
That charge was made in Thessalonica (1 Thessalonians 4:6) which see for this late verb and also on 2 Corinthians 2:11. He got the best of (note πλεον — pleon more in the root) no one in any evil way. [source]
2 Corinthians 7:5 When we had come [ελτοντων ημων]
Genitive absolute with second aorist active participle of ερχομαι — erchomai Paul now returns to the incident mentioned in 2 Corinthians 2:12 before the long digression on the glory of the ministry. [source]
2 Corinthians 7:9 Now I rejoice [νυν χαιρω]
Now that Titus has come and told him the good news from Corinth (2 Corinthians 2:12.). This was the occasion of the noble outburst in 2:12-6:10. [source]
2 Corinthians 6:10 Yet making many rich [πολλους δε πλουτιζοντες]
Old word from πλουτος — ploutos (wealth), to enrich. Spiritual riches Paul has in mind as in 1 Corinthians 1:5 (cf. Matthew 5:37). As having nothing and yet possessing all things (ως μηδεν εχοντες και παντα κατεχοντες — hōs mēden echontes kai panta katechontes). Contrast between μηδεν — mēden (nothing) and παντα — panta (all things, cf. 1 Corinthians 3:22) and εχω — echō (to have) and κατεχω — katechō (to hold down, to hold fast). Play on words (simple and compound) as in 2 Corinthians 3:2; 2 Corinthians 4:8. Climax of Paul‘s panegyric on the Christian ministry. He now resumes the thread of the story broken off in 2 Corinthians 2:14. [source]
2 Corinthians 7:5 Had no relief [ουδεμιαν εσχηκεν ανεσιν]
Perfect active indicative precisely as in 2 Corinthians 2:13 which see, “has had no relief” (dramatic perfect). Afflicted (τλιβομενοι — thlibomenoi). Present passive participle of τλιβω — thlibō as in 2 Corinthians 4:8, but with anacoluthon, for the nominative case agrees not with the genitive ημων — hēmōn nor with the accusative ημας — hēmas in 2 Corinthians 7:6. It is used as if a principal verb as in 2 Corinthians 9:11; 2 Corinthians 11:6; Romans 12:16 (Moulton, Prolegomena, p. 182; Robertson, Grammar, pp. 1132-35). Without were fightings Asyndeton and no copula, a parenthesis also in structure. Perhaps pagan adversaries in Macedonia (cf. 1 Corinthians 15:32). Within were fears (εσωτεν ποβοι — esōthen phoboi). Same construction. “Mental perturbations” (Augustine) as in 2 Corinthians 11:28. [source]
Galatians 2:8 Unto the apostleship [εἰς]
Not merely with reference to the apostleship, but with the design of making him an apostle. Comp. 2 Corinthians 2:12; Colossians 1:29. Observe how Paul puts himself on an equality with Peter. [source]
Galatians 6:12 They compel [τωι σταυρωι του Χριστου]
Conative present active indicative, “they try to compel.” For the cross of Christ (tōi staurōi tou Christou). Instrumental case (causal use, Robertson, Grammar, p. 532). Cf. 2 Corinthians 2:13. “For professing the cross of Christ” (Lightfoot). [source]
Galatians 6:12 For the cross of Christ [tōi staurōi tou Christou)]
Instrumental case (causal use, Robertson, Grammar, p. 532). Cf. 2 Corinthians 2:13. “For professing the cross of Christ” (Lightfoot). [source]
Ephesians 5:2 A sweet smelling savor [ὀσμὴν εὐωδίας]
Rev., correctly, odor of a sweet smell. See on 2 Corinthians 2:14, 2 Corinthians 2:15, 2 Corinthians 2:16. The Septuagint, in Leviticus 1:9, uses this phrase to render the Hebrew, a savor of quietness. For ( εἰς ) expresses design, that it might become, or result: so that it became. [source]
Ephesians 4:8 Captivity []
Abstract for the body of captives. See on Luke 4:18. The captives are not the redeemed, but the enemies of Christ's kingdom, Satan, Sin, and Death. Compare on Colossians 2:15, and 2 Corinthians 2:14. [source]
Ephesians 2:20 Being built upon [εποικοδομητεντες]
First aorist passive participle of εποικοδομεω — epoikodomeō for which double compound verb see note on 1 Corinthians 3:10; 2 Corinthians 2:17. [source]
Philippians 4:18 Odor of a sweet smell []
See on 2 Corinthians 2:15, 2 Corinthians 2:16. Frequent in Septuagint, of the odor of sacrifices. [source]
Philippians 4:18 I am filled [πεπληρωμαι]
Perfect passive indicative of πληροω — plēroō “Classical Greek would hardly use the word in this personal sense” (Kennedy). An odour of a sweet smell (οσμην ευωδιας — osmēn euōdias). Οσμη — Osmē old word from οζω — ozō to smell. Ευωδια — Euōdia old word from ευ — eu and οζω — ozō In Ephesians 5:2 both words come together as here and in 2 Corinthians 2:15 we have ευωδια — euōdia (only other N.T. example) and in verse 2 Corinthians 2:16 οσμη — osmē twice. Ευωδιας — Euōdias here is genitive of quality. Sacrifice Not the act, but the offering as in Romans 12:1. Well-pleasing (ευαρεστον — euareston). As in Romans 12:1. [source]
Philippians 4:18 An odour of a sweet smell [οσμην ευωδιας]
Οσμη — Osmē old word from οζω — ozō to smell. Ευωδια — Euōdia old word from ευ — eu and οζω — ozō In Ephesians 5:2 both words come together as here and in 2 Corinthians 2:15 we have ευωδια — euōdia (only other N.T. example) and in verse 2 Corinthians 2:16 οσμη — osmē twice. Ευωδιας — Euōdias here is genitive of quality. [source]
Colossians 4:3 Door of utterance [θύραν τοῦ λόγου]
Rev., better, a door for the world. Compare 1 Corinthians 16:9; 2 Corinthians 2:12; Revelation 3:8. See also entering in, 1 Thessalonians 1:9; 1 Thessalonians 2:1. And the parallel passage, Ephesians 6:19. There may be an allusion to a release from imprisonment. [source]
Colossians 2:15 Triumphing over them [θραιμβεύσας αὐτοὺς]
See on 2 Corinthians 2:14. If we take this phrase in the sense which it bears in that passage, leading in triumph, there seems something incongruous in picturing the angelic ministers of the law as captives of war, subjugated and led in procession. The angels “do His commandments and hearken unto the voice of His word.” But while I hold to that explanation in 2Corinthians, I see no reason why the word may not be used here less specifically in the sense of leading a festal procession in which all share the triumph; the heavenly ministers, though set aside as mediators, yet exulting in the triumph of the one and only Mediator. Even in the figure in 2Corinthians, the captives rejoice in the triumph. Compare Revelation 19:11. Our knowledge of the word θριαμβεύω is not so extensive or accurate as to warrant too strict limitations in our definition. [source]
Colossians 2:13 Having forgiven us [χαρισάμενος ἡμῖν]
Freely ( χάρις gracefree gift ), as Luke 7:42; 2 Corinthians 2:7, 2 Corinthians 2:10; Colossians 3:13. Note the change of pronoun from you to us, believers generally, embracing himself. This change from the second to the first person, or, vice versa, is common in Paul's writings. See Colossians 1:10-13; Colossians 3:3, Colossians 3:4; Ephesians 2:2, Ephesians 2:3, Ephesians 2:13, Ephesians 2:14; Ephesians 4:31, Ephesians 4:32. [source]
Colossians 4:3 A door for the word [τυραν του λογου]
Objective genitive, a door for preaching. It is comforting to other preachers to see the greatest of all preachers here asking prayer that he may be set free again to preach. He uses this figure elsewhere, once of a great and open door with many adversaries in Ephesus (1 Corinthians 16:9), once of an open door that he could not enter in Troas (2 Corinthians 2:12). [source]
Colossians 2:15 He made a show of them [εδειγματισεν]
First aorist active indicative of δειγματιζω — deigmatizō late and rare verb from δειγμα — deigma (Judges 1:7), an example, and so to make an example of. Frequent in the papyri though later than παραδειγματιζω — paradeigmatizō and in N.T. only here and Matthew 1:19 of Joseph‘s conduct toward Mary. No idea of disgrace is necessarily involved in the word. The publicity is made plain by “openly” Triumphing over them on it (τριαμβευσας αυτους εν αυτωι — thriambeusas autous en autōi). On the Cross the triumph was won. This late, though common verb in Koiné{[28928]}š writers (εκτριαμβευω — ekthriambeuō in the papyri) occurs only twice in the N.T., once “to lead in triumph” (2 Corinthians 2:14), here to celebrate a triumph (the usual sense). It is derived from τριαμβος — thriambos a hymn sung in festal procession and is kin to the Latin triumphus (our triumph), a triumphal procession of victorious Roman generals. God won a complete triumph over all the angelic agencies (αυτους — autous masculine regarded as personal agencies). Lightfoot adds, applying τριαμβευσας — thriambeusas to Christ: “The convict‘s gibbet is the victor‘s car.” It is possible, of course, to take αυτωι — autōi as referring to χειρογραπον — cheirographon (bond) or even to Christ. [source]
Colossians 4:3 That God may open [ινα ο τεος ανοιχηι]
Common use of ινα — hina and the subjunctive (aorist), the sub-final use so common in the N.T. as in the Koiné. A door for the word (τυραν του λογου — thuran tou logou). Objective genitive, a door for preaching. It is comforting to other preachers to see the greatest of all preachers here asking prayer that he may be set free again to preach. He uses this figure elsewhere, once of a great and open door with many adversaries in Ephesus (1 Corinthians 16:9), once of an open door that he could not enter in Troas (2 Corinthians 2:12). The mystery of Christ The genitive of apposition, the mystery which is Christ (Colossians 2:2), one that puts out of comparison the foolish “mysteries” of the Gnostics. For which I am also in bonds (δι ο και δεδεμαι — di' ho kai dedemai). Perfect passive indicative of δεω — deō Paul is always conscious of this limitation, this chain. At bottom he is a prisoner because of his preaching to the Gentiles. [source]
1 Thessalonians 4:6 Defraud [πλεονεκτεῖν]
PoSee on 2 Corinthians 2:11, and see on covetousness, Romans 1:29. It emphasizes gain as the motive of fraud. Three times in lxx, Judges 4:11; Habakkuk 2:9; Ezekiel 22:27. Often in Class. [source]
1 Thessalonians 2:3 In guile [ἐν δόλῳ]
While uncleanness expresses impure purpose or motive, guile has reference to improper means; plausible but insincere methods of winning converts; suppression of the truth; “huckstering the word of God” (see on 2 Corinthians 2:17); adulterating it for purposes of gain or popularity. [source]
1 Thessalonians 1:8 In every place []
A rhetorical exaggeration, signifying the whole known world. It is explained by the extensive commercial relations of Thessalonica. Comp. Romans 1:8; Colossians 1:6, Colossians 1:23, 2 Corinthians 2:14. [source]
1 Thessalonians 1:5 Our gospel [το ευαγγελιον ημων]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον — euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας — egenēthē eis humās). First aorist passive indicative of γινομαι — ginomai in practically same sense as εγενετο — egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας — eis humās like the Koiné{[28928]}š is little more than the dative υμιν — humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις — logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι — dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν — dunamis In the Holy Spirit and much assurance (λογωι δυναμει — en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι — en repeated with πληροπορεω — logōiκατως οιδατε — dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
2 Thessalonians 1:7 Rest with us [ανεσιν μετ ημων]
Let up, release. Old word from ανιημι — aniēmi from troubles here (2 Corinthians 2:13; 2 Corinthians 7:5; 2 Corinthians 8:13), and hereafter as in this verse. Vivid word. They shared suffering with Paul (2 Thessalonians 1:5) and so they will share (μετ — meth') the rest. [source]
2 Thessalonians 2:10 For them that are perishing [τοις απολλυμενοις]
Dative case of personal interest. Note this very phrase in 2 Corinthians 2:15; 2 Corinthians 4:3. Present middle participle of αππολλυμι — appollumi to destroy, the dreadful process goes on. Because (αντ ον — anth' hon). In return for which things (αντι — anti and the genitive of the relative pronoun). Same idiom in Luke 1:20; Luke 12:3; Luke 19:44; Acts 12:23 and very common in the lxx. The love of the truth That is the gospel in contrast with lying and deceit. That they might be saved (εις το σωτηναι αυτους — eis to sōthēnai autous). First aorist passive infinitive of σωζω — sōzō with εις το — eis to again, epexegetic purpose of the truth if they had heeded it. [source]
1 Timothy 1:20 Alexander [Αλεχανδρος]
Probably the same as the one in 2 Timothy 4:14, but not the Jew of that name in Acts 19:33, unless he had become a Christian since then. I delivered unto Satan (παρεδωκα τωι Σαταναι — paredōka tōi Satanāi). See this very idiom (παραδουναι τωι Σαταναι — paradounai tōi Satanāi) in 1 Corinthians 5:5. It is a severe discipline of apostolic authority, apparently exclusion and more than mere abandonment (1 Thessalonians 2:18; 1 Corinthians 5:11; 2 Corinthians 2:11), though it is an obscure matter. That they might be taught not to blaspheme Purpose clause with ινα — hina and first aorist passive subjunctive of παιδευω — paideuō For this use of this common late verb, see note on 1 Corinthians 11:32; 2 Corinthians 6:9. [source]
1 Timothy 1:20 I delivered unto Satan [παρεδωκα τωι Σαταναι]
See this very idiom (παραδουναι τωι Σαταναι — paradounai tōi Satanāi) in 1 Corinthians 5:5. It is a severe discipline of apostolic authority, apparently exclusion and more than mere abandonment (1 Thessalonians 2:18; 1 Corinthians 5:11; 2 Corinthians 2:11), though it is an obscure matter. [source]
2 Timothy 2:15 Rightly dividing [ὀρθοτομοῦντα]
N.T.ooClass. In lxx, Proverbs 3:6; Proverbs 11:5; both times in the sense of directing the way. From ὀρθός straightand τέμνειν tocut. Hence, to cut straight, as paths; to hold a straight course; generally, to make straight; to handle rightly. Vulg. recte tractare. The thought is that the minister of the gospel is to present the truth rightly, not abridging it, not handling it as a charlatan (see on 2 Corinthians 2:17), not making it a matter of wordy strife (2 Timothy 2:14), but treating it honestly and fully, in a straightforward manner. Various homiletic fancies have been founded on the word, as, to divide the word of truth, giving to each hearer what he needs: or, to separate it into its proper parts: or, to separate it from error: or, to cut straight through it, so that its inmost contents may be laid bare. Others, again, have found in it the figure of dividing the bread, which is the office of the household steward; or of dividing the sacrificial victims; or of cutting a straight furrow with the plough. [source]
2 Timothy 1:3 I thank [χαριν εχω]
“I have gratitude.” As in 1 Timothy 1:12. Robinson cites examples of this phrase from the papyri. It occurs also in Luke 17:9; Acts 2:47. Χαρις — Charis in doxologies Paul uses (1 Corinthians 15:57; 2 Corinthians 2:14; 2 Corinthians 8:16; 2 Corinthians 9:15; Romans 6:17; Romans 7:25). His usual idiom is ευχαριστω — eucharistō (1 Corinthians 1:4; Romans 1:8; Philemon 1:4; Philemon 1:3) or ευχαριστουμεν — eucharistoumen (1 Thessalonians 1:2; Colossians 1:3) or ου παυομαι ευχαριστων — ou pauomai eucharistōn (Ephesians 1:16) or ευχαριστειν οπειλομεν — eucharistein opheilomen (2 Thessalonians 1:3). [source]
2 Timothy 2:2 Among many witnesses [δια πολλων μαρτυρων]
Plutarch has δια — dia in this sense and Field (Ot. Norv.) suggests that it is a legal phrase “supported by many witnesses.” Not mere spectators, but testifiers. See Paul‘s use of δια — dia 1 Thessalonians 4:2; 2 Corinthians 2:4; Romans 2:27; Romans 14:20. Paul in 1 Corinthians 15:1-8 gives many witnesses of the resurrection of Christ. Commit thou (παρατου — parathou). Second aorist middle imperative of παρατιτημι — paratithēmi (1 Timothy 1:18) to deposit, same metaphor as παρατηκη — parathēkē in 2 Timothy 1:12, 2 Timothy 1:14. “Deposit thou.” Faithful “Trustworthy,” “reliable,” as in 1 Timothy 1:12 of Paul himself. Able (ικανοι — hikanoi). Capable, qualified, as in 1 Corinthians 15:9; 2 Corinthians 2:16; 2 Corinthians 3:5. Others also Not necessarily “different,” but “others in addition.” This is the way to pass on the torch of the light of the knowledge of God in Christ. Paul taught Timothy who will teach others who will teach still others, an endless chain of teacher-training and gospel propaganda. [source]
2 Timothy 2:2 Faithful [πιστοις]
“Trustworthy,” “reliable,” as in 1 Timothy 1:12 of Paul himself. Able (ικανοι — hikanoi). Capable, qualified, as in 1 Corinthians 15:9; 2 Corinthians 2:16; 2 Corinthians 3:5. Others also Not necessarily “different,” but “others in addition.” This is the way to pass on the torch of the light of the knowledge of God in Christ. Paul taught Timothy who will teach others who will teach still others, an endless chain of teacher-training and gospel propaganda. [source]
2 Timothy 2:2 Able [ικανοι]
Capable, qualified, as in 1 Corinthians 15:9; 2 Corinthians 2:16; 2 Corinthians 3:5. [source]
2 Timothy 2:9 I suffer hardship [κακοπατω]
“I suffer evil.” Old compound “Up to bonds.” A common experience with Paul (2 Corinthians 11:23; Philemon 1:7, Philemon 1:13, Philemon 1:14; Colossians 4:18). As a malefactor One of the charges made against Paul. Is not bound (ou dedetai). Perfect passive indicative of deō to bind. Old verb. See note on 1 Corinthians 7:27, 1 Corinthians 7:39; Romans 7:2. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; 1 Thessalonians 2:13; 1 Corinthians 14:36; 2 Corinthians 2:17; Philemon 1:14; Titus 2:5). [source]
2 Timothy 2:9 As a malefactor [κακον εργω]
One of the charges made against Paul. Is not bound (ou dedetai). Perfect passive indicative of deō to bind. Old verb. See note on 1 Corinthians 7:27, 1 Corinthians 7:39; Romans 7:2. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; 1 Thessalonians 2:13; 1 Corinthians 14:36; 2 Corinthians 2:17; Philemon 1:14; Titus 2:5). [source]
2 Timothy 2:9 Is not bound [ou dedetai)]
Perfect passive indicative of deō to bind. Old verb. See note on 1 Corinthians 7:27, 1 Corinthians 7:39; Romans 7:2. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; 1 Thessalonians 2:13; 1 Corinthians 14:36; 2 Corinthians 2:17; Philemon 1:14; Titus 2:5). [source]
Titus 1:4 My true child [γνησιωι τεκνωι]
See note on 1 Timothy 1:2 for this adjective with Timothy. Titus is not mentioned in Acts, possibly because he is Luke‘s brother. But one can get a clear picture of him by turning to 2 Corinthians 2:13; 2 Corinthians 7:6-15; 8:6-24; 2 Corinthians 12:16-18; Galatians 2:1-3; Titus 1:4.; Titus 3:12; 2 Timothy 4:10. He had succeeded in Corinth where Timothy had failed. Paul had left him in Crete as superintendent of the work there. Now he writes him from Nicopolis (Titus 3:12). [source]
Hebrews 13:23 Our brother Timothy [τὸν ἀδελφὸν ἡμῶν Τιμόθεον]
Paul's habit, when using ὁ ἀδελφός brotherwith a proper name, is to put the proper name first. See Romans 16:23; 1 Corinthians 1:1; 1 Corinthians 16:12; 2 Corinthians 1:1; 2 Corinthians 2:13; Philemon 2:25. [source]
2 Peter 3:1 Pure minds [εἰλικρινῆ διάνοιαν]
The latter word is singular, not plural. Hence, as Rev., mind. The word rendered pure is often explained tested by the sunlight; but this is very doubtful, since εἵλη , to which this meaning is traced, means the heat, and not the light of the sun. Others derive it from the root of the verb εἱλίσσω , to roll, and explain it as that which is separated or sifted byrolling, as in a sieve. In favor of this etymology is its association in classical Greek with different words meaning unmixed. The word occurs only here and Philemon 1:10. The kindred noun εἰλικρίνεια , sincerity, is found 1 Corinthians 5:8; 2 Corinthians 1:12; 2 Corinthians 2:17. Rev., here, sincere. [source]
Revelation 3:8 An open door [θύραν ἀνεῳγμένην]
Rev., more literally, a door opened. This is variously explained. Some refer it to the entrance into the joy of the Lord; others to the initiation into the meaning of scripture; others again to the opportunity for the mission-work of the Church. In this last sense the phrase is often used by Paul. See 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3. Compare Acts 14:27. I have given is appropriate, since all opportunities of service are gifts of God. See on Revelation 2:7. [source]
Revelation 19:13 In a garment [ιματιον]
Accusative case after the passive participle περιβεβλημενος — peribeblēmenos Perfect passive participle of ραντιζω — rantizō in the predicate accusative case agreeing with ιματιον — himation A Q here read βεβαμμενον — bebammenon (perfect passive participle of βαπτω — baptō to dip). Probably ρεραντισμενον — rerantismenon (sprinkled) is correct, because the picture comes from Isaiah 63:3, where Aquila and Symmachus use ραντιζω — rantizō The use of βεβαμμενον — bebammenon (dipped) is a bolder figure and Charles considers it correct. In either case it is the blood of Christ‘s enemies with which his raiment Some scholars hold this addition inconsistent with Revelation 19:12, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in Hebrews 4:12. In John 1:1, John 1:14 it is merely ο Λογος — ho Logos (the Word), in 1 John 1:1 ο Λογος της ζωης — ho Logos tēs zōēs (the Word of Life), while here it is ο Λογος του τεου — ho Logos tou theou (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Luke 5:1; Luke 8:11, etc.; 1 Corinthians 14:36; 2 Corinthians 2:17, etc.). Jesus is himself the final and perfect revelation of God to men (Hebrews 1:1.). [source]
Revelation 3:8 I have set [δεδωκα]
Perfect active indicative of διδωμι — didōmi “I have given” (a gift of Christ, this open door). See Luke 12:51 for a like use of διδωμι — didōmi door opened Perfect (triple reduplication) passive predicate participle of ανοιγω — anoigō (Revelation 3:7) accusative feminine singular. The metaphor of the open door was a common one (John 10:7-9; Acts 14:27; 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3; Revelation 3:20; Revelation 4:1). Probably it means here a good opportunity for missionary effort in spite of the Jewish hostility. [source]
Revelation 19:13 The Word of God [ο Λογος του τεου]
Some scholars hold this addition inconsistent with Revelation 19:12, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in Hebrews 4:12. In John 1:1, John 1:14 it is merely ο Λογος — ho Logos (the Word), in 1 John 1:1 ο Λογος της ζωης — ho Logos tēs zōēs (the Word of Life), while here it is ο Λογος του τεου — ho Logos tou theou (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Luke 5:1; Luke 8:11, etc.; 1 Corinthians 14:36; 2 Corinthians 2:17, etc.). Jesus is himself the final and perfect revelation of God to men (Hebrews 1:1.). [source]

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

I judged for within myself this - not again in grief to you to come
Ἔκρινα γὰρ ἐμαυτῷ τοῦτο τὸ μὴ πάλιν ἐν λύπῃ πρὸς ὑμᾶς ἐλθεῖν

Ἔκρινα  I  judged 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: κρίνω  
Sense: to separate, put asunder, to pick out, select, choose.
ἐμαυτῷ  within  myself 
Parse: Personal / Possessive Pronoun, Dative Masculine 1st Person Singular
Root: ἐμαυτοῦ  
Sense: I, me, myself etc.
τοῦτο  this 
Parse: Demonstrative Pronoun, Accusative Neuter Singular
Root: οὗτος  
Sense: this.
τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
πάλιν  again 
Parse: Adverb
Root: πάλιν  
Sense: anew, again.
λύπῃ  grief 
Parse: Noun, Dative Feminine Singular
Root: λύπη  
Sense: sorrow, pain, grief, annoyance, affliction.
ἐλθεῖν  to  come 
Parse: Verb, Aorist Infinitive Active
Root: ἔρχομαι  
Sense: to come.