KJV: Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.
YLT: and to God are thanks, who at all times is leading us in triumph in the Christ, and the fragrance of His knowledge He is manifesting through us in every place,
Darby: But thanks be to God, who always leads us in triumph in the Christ, and makes manifest the odour of his knowledge through us in every place.
ASV: But thanks be unto God, who always leadeth us in triumph in Christ, and maketh manifest through us the savor of his knowledge in every place.
δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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Θεῷ | God |
Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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χάρις | [be] thanks |
Parse: Noun, Nominative Feminine Singular Root: χάρις Sense: grace. |
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τῷ | the [One] |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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πάντοτε | always |
Parse: Adverb Root: πάντοτε Sense: at all times, always, ever. |
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θριαμβεύοντι | leading in triumph |
Parse: Verb, Present Participle Active, Dative Masculine Singular Root: θριαμβεύω Sense: to triumph, to celebrate a triumph. |
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ἡμᾶς | us |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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τῷ | - |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Χριστῷ | Christ |
Parse: Noun, Dative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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ὀσμὴν | fragrance |
Parse: Noun, Accusative Feminine Singular Root: ὀσμή Sense: a smell, odour. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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γνώσεως | knowledge |
Parse: Noun, Genitive Feminine Singular Root: γνῶσις Sense: knowledge signifies in general intelligence, understanding. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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φανεροῦντι | making manifest |
Parse: Verb, Present Participle Active, Dative Masculine Singular Root: φανερόω Sense: to make manifest or visible or known what has been hidden or unknown, to manifest, whether by words, or deeds, or in any other way. |
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δι’ | through |
Parse: Preposition Root: διά Sense: through. |
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ἡμῶν | us |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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παντὶ | every |
Parse: Adjective, Dative Masculine Singular Root: πᾶς Sense: individually. |
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τόπῳ | place |
Parse: Noun, Dative Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
Greek Commentary for 2 Corinthians 2:14
Sudden outburst of gratitude in contrast to the previous dejection in Troas. Surely a new paragraph should begin here. In point of fact Paul makes a long digression from here to 2 Corinthians 6:10 on the subject of the Glory of the Christian Ministry as Bachmann points out in his Kommentar (p. 124), only he runs it from 2:12-7:1 (Aus der Tiefe in die Hohe, Out of the Depths to the Heights). We can be grateful for this emotional outburst, Paul‘s rebound of joy on meeting Titus in Macedonia, for it has given the world the finest exposition of all sides of the Christian ministry in existence, one that reveals the wealth of Paul‘s nature and his mature grasp of the great things in service for Christ. See my The Glory of the Ministry (An Exposition of II Cor. 2:12-6:10). [source]
The sense of present triumph has blotted out the gloom at Troas. Leadeth in triumph (τριαμβευοντι thriambeuonti). Late common Koiné{[28928]}š word from τριαμβος thriambos (Latin triumphus, a hymn sung in festal processions to Bacchus). Verbs in ευω ̇euō (like ματητευω mathēteuō to make disciples) may be causative, but no example of τριαμβευω thriambeuō has been found with this meaning. It is always to lead in triumph, in papyri sometimes to make a show of. Picture here is of Paul as captive in God‘s triumphal procession. The savour In a Roman triumph garlands of flowers scattered sweet odour and incense bearers dispensed perfumes. The knowledge of God is here the aroma which Paul had scattered like an incense bearer. [source]
Late common Koiné{[28928]}š word from τριαμβος thriambos (Latin triumphus, a hymn sung in festal processions to Bacchus). Verbs in ευω ̇euō (like ματητευω mathēteuō to make disciples) may be causative, but no example of τριαμβευω thriambeuō has been found with this meaning. It is always to lead in triumph, in papyri sometimes to make a show of. Picture here is of Paul as captive in God‘s triumphal procession. [source]
In a Roman triumph garlands of flowers scattered sweet odour and incense bearers dispensed perfumes. The knowledge of God is here the aroma which Paul had scattered like an incense bearer. [source]
This rendering is inadmissible, the word being habitually used with the accusative (direct objective) case of the person or thing triumphed over, and never of the triumphing subject. Hence, to lead in triumph. It occurs only here and Colossians 2:15. It is not found in any Greek author later than Paul's date. It is derived from θρίαμβος ahymn to Bacchus, sung in festal processions, and was used to denote the Roman “triumph,” celebrated by victorious generals on their return from their campaigns. The general entered the city in a chariot, preceded by the captives and spoils taken in war, and followed by his troops, and proceeded in state along the sacred way to the Capitol, where he offered sacrifices in the temple of Jupiter. He was accompanied in his chariot by his young children, and sometimes by confidential friends, while behind him stood a slave, holding over his head a jewelled crown. The body of the infantry brought up the rear, their spears adorned with laurel. They shouted “triumph!” and sang hymns in praise of the gods or of their leader. Paul describes himself and the other subjects of Christ's grace under the figure of this triumphal pomp, in which they are led as trophies of the Redeemer's conquest. Render, as Rev., which always leadeth us in triumph in Christ. Compare 2 Corinthians 10:5. [source]
According to the Greek usage, savor and knowledge are in apposition, so that the knowledge of Christ is symbolized as an odor communicating its nature and efficacy through the apostle's work, “permeating the world as a cloud of frankincense” (Stanley). For a similar usage see on 2 Corinthians 1:22. The idea of the Roman triumph is still preserved in this figure. On these occasions the temples were all thrown open, garlands of flowers decorated every shrine and image, and incense smoked on every altar, so that the victor was greeted with a cloud of perfume. Compare Aeschylus on the festivities at the return of Agamemnon from Troy:“The altars blaze with gifts;And here and there, heaven high the torch uplifts Flame, - medicated with persuasions mild,-DIVIDER- With foul admixture unbeguiled - -DIVIDER- Of holy unguent, from the clotted chrism-DIVIDER- Brought from the palace, safe in its abysm.”“Agamemnon,” 91-96, Browning's Translation. [source]
Reverse Greek Commentary Search for 2 Corinthians 2:14
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
“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]