KJV: Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.
YLT: who also made us sufficient to be ministrants of a new covenant, not of letter, but of spirit; for the letter doth kill, and the spirit doth make alive.
Darby: who has also made us competent, as ministers of the new covenant; not of letter, but of spirit. For the letter kills, but the Spirit quickens.
ASV: who also made us sufficient as ministers of a new covenant; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.
| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἱκάνωσεν | has made competent |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἱκανόω Sense: to make sufficient, render fit. |
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| ἡμᾶς | us [as] |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| διακόνους | ministers |
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Parse: Noun, Accusative Masculine Plural Root: διάκονος Sense: one who executes the commands of another, esp. of a master, a servant, attendant, minister. |
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| καινῆς | of a new |
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Parse: Adjective, Genitive Feminine Singular Root: καινός Sense: new. |
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| διαθήκης | covenant |
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Parse: Noun, Genitive Feminine Singular Root: διαθήκη Sense: a disposition, arrangement, of any sort, which one wishes to be valid, the last disposition which one makes of his earthly possessions after his death, a testament or will. |
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| γράμματος | of [the] letter |
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Parse: Noun, Genitive Neuter Singular Root: γράμμα Sense: a letter. |
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| πνεύματος | of [the] Spirit |
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Parse: Noun, Genitive Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| γράμμα | letter |
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Parse: Noun, Nominative Neuter Singular Root: γράμμα Sense: a letter. |
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| ἀποκτέννει | kills |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἀποκτείνω Sense: to kill in any way whatever. |
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| τὸ | - |
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Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| πνεῦμα | the Spirit |
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Parse: Noun, Nominative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| ζωοποιεῖ | gives life |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ζῳοποιέω Sense: to produce alive, begat or bear living young. |
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Greek Commentary for 2 Corinthians 3:6
Late causative verb from ικανος hikanos (2 Corinthians 3:5) first aorist active indicative, “who (God) rendered us fit.” In N.T. only here and Colossians 1:12. [source]
Predicate accusative with ικανωσεν hikanōsen For διατηκη diathēkē see note on Matthew 26:28 and for διακονος diakonos see note on Matthew 20:26 and for καινης kainēs (fresh and effective) see Luke 5:38. Only God can make us that. [source]
An unfortunate translation, especially in view of the conventional sense of able. The verb ἱκανόω from ἱκανός sufficient(see on Romans 15:23), means to make sufficient or fit. It occurs only here and Colossians 1:12. The correct sense is given by Rev., hath made us sufficient as ministers. Compare enabled ( ἐνδυναμώσαντι ), 1 Timothy 1:12. [source]
See on Matthew 26:28, Matthew 26:29. There is no article. Render, as Rev., of a new covenant, in contrast with the Mosaic. See on Hebrews 9:15. Of course the term is never applied in the gospels or epistles to the collection of New-Testament writings. [source]
Depending on ministers, not on covenant. For letter, see on writings, John 5:47. Here used of the mere formal, written ordinance as contrasted with the Gospel, which is “spirit and life.” Compare Romans 2:29; Romans 7:6. [source]
See on Romans 5:12, Romans 5:13; see on Romans 7:9; see on Romans 8:2. Compare 1 Corinthians 15:56. “The living testimony borne to his authority in the Corinthian Church suggests strongly the contrast of the dreary, death-like atmosphere which surrounded the old, graven characters on which his opponents rested their claims” (Stanley). [source]
Reverse Greek Commentary Search for 2 Corinthians 3:6
Δοῦλος , perhaps from δέω , to bind, is the bondman, representing the permanent relation of servitude. Διάκονος , probably from the same root as διώκω , to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired servants. The attendants at the feast at Cana (John 2:5) are called διάικονοι . In the epistles διάκονος is often used specifically for a minister of the Gospel (1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7). The word deacon is, moreover, almost a transcription of it (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). It is applied to Phoebe (Romans 16:1). [source]
Δοῦλος , perhaps from δέω , to bind, is the bondman, representing the permanent relation of servitude. Διάκονος , probably from the same root as διώκω , to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired servants. The attendants at the feast at Cana (John 2:5) are called διάικονοι . In the epistles διάκονος is often used specifically for a minister of the Gospel (1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7). The word deacon is, moreover, almost a transcription of it (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). It is applied to Phoebe (Romans 16:1). [source]
It is important to understand the precise sense of this word, because it goes to determine whether Jesus intended an antithesis between Moses' writings and His own words, or simply between Moses ( ἐκείνου ) and Himself ( ἐμοῖς ). Γράμμα primarily means what is written. Hence it may describe either a single character or a document. From this general notion several forms develop themselves in the New Testament. The word occurs in its narrower sense of characters, at Luke 23:38; 2 Corinthians 3:7; Galatians 6:11. In Acts 28:21, it means official communications. Paul, with a single exception (2 Corinthians 3:7), uses it of the letter of scripture as contrasted with its spirit (Romans 2:27, Romans 2:29; Romans 7:6; 2 Corinthians 3:6). In Luke 16:6, Luke 16:7, it denotes a debtor's bond (A.V., bill ). In John 7:15, Acts 26:24) it is used in the plural as a general term for scriptural and Rabbinical learning. Compare Sept., Isaiah 29:11, Isaiah 29:12) where a learned man is described as ἐπιτάμενος γράμματα , acquainted with letters. Once it is used collectively of the sacred writings - the scriptures (2 Timothy 3:15), though some give it a wider reference to Rabbinical exegesis, as well as to scripture itself. Among the Alexandrian Greeks the term is not confined to elementary instruction, but includes exposition, based, however, on critical study of the text. The tendency of such exegesis was often toward mystical and allegorical interpretation, degenerating into a petty ingenuity in fixing new and recondite meanings upon the old and familiar forms. This was illustrated by the Neo-Platonists' expositions of Homer, and by the Rabbinical exegesis. Men unacquainted with such studies, especially if they appeared as public teachers, would be regarded as ignorant by the Jews of the times of Christ and the Apostles. Hence the question respecting our Lord Himself: How knoweth this man letters ( γράμματα John 7:15)? Also the comment upon Peter and John (Acts 4:13) that they were unlearned ( ἀγράμματοι ). Thus, too, those who discovered in the Old Testament scriptures references to Christ, would be stigmatized by Pagans, as following the ingenious and fanciful method of the Jewish interpreters, which they held in contempt. Some such feeling may have provoked the words of Festus to Paul: Much learning ( πολλά γράμματα ) doth make thee mad (Acts 26:24). It is well known with what minute care the literal transcription of the sacred writings was guarded. The Scribes ( γραμματεῖς ) were charged with producing copies according to the letter ( κατὰ τὸ γράμμα ). -DIVIDER- -DIVIDER- The one passage in second Timothy cannot be urged in favor of the general use of the term for the scriptures, especially since the best texts reject the article before ἱερὰ γράμμα , so that the meaning is apparently more general: “thou hast known sacred writings.” The familiar formula for the scriptures was αἱ γραφαὶ ἁγίαι . A single book of the collection of writings was known as βιβλίον (Luke 4:17), or βίβλος (Luke 20:42); never γραφή , which was the term for a particular passage. See on Mark 12:10. -DIVIDER- -DIVIDER- It seems to me, therefore, that the antithesis between the writings of Moses, superstitiously reverenced in the letter, and minutely and critically searched and expounded by the Jews, and the living words ( ῥήμασιν , see on Luke 1:37), is to be recognized. This, however, need not exclude the other antithesis between Moses and Jesus personally. -DIVIDER- -DIVIDER- [source]
Dative case with πιστυετε pistuete See Luke 16:31 for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also between writings Γραμμα Gramma may mean the mere letter as opposed to spirit (2 Corinthians 3:6; Romans 2:27, Romans 2:29; Romans 7:6), a debtor‘s bond (Luke 16:6.), letters or learning (John 7:15; Acts 26:24) like αγραμματοι agrammatoi for unlearned (Acts 4:13), merely written characters (Luke 23:38; 2 Corinthians 3:7; Galatians 6:11), official communications (Acts 28:21), once ιερα γραμματα hiera grammata for the sacred writings (2 Timothy 3:15) instead of the more usual αι αγιαι γραπαι hai hagiai graphai Γραπη Graphē is used also for a single passage (Mark 12:10), but βιβλιον biblion for a book or roll (Luke 4:17) or βιβλος biblos (Luke 20:42). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also Luke 24:27, Luke 24:44 for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes (οι γραμματεις hoi grammateis) made copies according to the letter (κατα το γραμμα kata to gramma). [source]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
Repeat Ιουδαιος Ioudaios (Jew) here also, “the in the inward part Jew” (circumcision of the heart περιτομη καρδιας peritomē kardias and not a mere surgical operation as in Colossians 2:11, in the spirit εν πνευματι en pneumati with which compare 2 Corinthians 3:3, 2 Corinthians 3:6). This inward or inside Jew who lives up to his covenant relation with God is the high standard that Paul puts before the merely professional Jew described above. [source]
Κύριος theLord is used in Exodus 34:34for Jehovah. The Lord Christ of 2 Corinthians 3:16is the Spirit who pervades and animates the new covenant of which we are ministers (2 Corinthians 3:6), and the ministration of which is with glory (2 Corinthians 3:8). Compare Romans 8:9-11; John 14:16, John 14:18. [source]
Rhetorical question. In himself no one is. But some one has to preach Christ and Paul proceeds to show that he is sufficient. For we are not as the many (ου γαρ εσμεν ως οι πολλοι ou gar esmen hōs hoi polloi). A bold thing to say, but necessary and only from God (2 Corinthians 3:6). [source]
A bold thing to say, but necessary and only from God (2 Corinthians 3:6). [source]
The Old Testament. Palaios (ancient) in contrast to της παλαιας διατηκης kainos (fresh, 2 Corinthians 3:6). See note on Matthew 13:52. The same veil (Παλαιος to auto kalumma). Not that identical veil, but one that has the same effect, that blinds their eyes to the light in Christ. This is the tragedy of modern Judaism. Unlifted Present passive participle of το αυτο καλυμμα anakaluptō old verb, to draw back the veil, to unveil. Is done away (μη ανακαλυπτομενον katargeitai). Same verb as in 2 Corinthians 3:7, 2 Corinthians 3:11. [source]
Literally, “Yet a man‘s covenant ratified.” On Διατηκη Diathēkē as both covenant and will see note on Matthew 26:28; note on 1 Corinthians 11:25; note on 2 Corinthians 3:6; notes on Hebrews 9:16. On κυροω kuroō to ratify, to make valid, see note on 2 Corinthians 2:8. Perfect passive participle here, state of completion, authoritative confirmation. Maketh it void (ατετει athetei). See note on Galatians 2:21 for this verb. Both parties can by agreement cancel a contract, but not otherwise. Addeth thereto Present middle indicative of the double compound verb επιδιατασσομαι epidiatassomai a word found nowhere else as yet. But inscriptions use διατασσομαι διαταχισ διαταγη διαταγμα diatassomaiεπι diataxisδιαταχεις diatagēdiatagma with the specialized meaning to “determine by testamentary disposition” (Deissmann, Light from the Ancient East, p. 90). It was unlawful to add (epi) fresh clauses or specifications (diataxeis). [source]
The word means servant, and is a general term covering both slaves and hired servants. It is thus distinct from δοῦλος bond-servantIt represents a servant, not in his relation, but in his activity. In the epistles it is often used specifically for a minister of the Gospel, 1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7. Here it refers to a distinct class of officers in the apostolic church. The origin of this office is recorded Acts 6:1-6. It grew out of a complaint of the Hellenistic or Graeco-Jewish members of the Church, that their widows were neglected in the daily distribution of food and alms. The Palestinian Jews prided themselves on their pure nationality and looked upon the Greek Jews as their inferiors. Seven men were chosen to superintend this matter, and generally to care for the bodily wants of the poor. Their function was described by the phrase to serve tables, Acts 6:2, and their appointment left the apostles free to devote themselves to prayer and the ministry of the word. The men selected for the office are supposed to have been Hellenists, from the fact that all their names are Greek, and one is especially described as a proselyte, Acts 6:5; but this cannot be positively asserted, since it was not uncommon for Jews to assume Greek names. See on Romans 16:5. The work of the deacons was, primarily, the relief of the sick and poor; but spiritual ministrations naturally developed in connection with their office. The latter are referred to by the term helps, 1 Corinthians 12:28. Stephen and Philip especially appear in this capacity, Acts href="/desk/?q=ac+6:8-11&sr=1">Acts 6:8-11. Such may also be the meaning of ministering, Romans 12:7. Hence men of faith, piety, and sound judgment were recommended for the office by the apostles, Acts 6:3; 1 Timothy 3:8-13. Women were also chosen as deaconesses, and Phoebe, the bearer of the epistle to the Romans, is commonly supposed to have been one of these. See on Romans 16:1. Ignatius says of deacons: “They are not ministers of food and drink, but servants ( ὐπηρέται , see on Matthew 5:25) of the Church of God” (“Epistle to Tralles,” 2). “Let all pay respect to the deacons as to Jesus Christ” (“Tralles,” 3). “Respect the deacons as the voice of God enjoins you” (“Epistle to Smyrna,” 8). In “The Teaching of the Twelve Apostles” the local churches or individual congregations are ruled by bishops and deacons. “Elect therefore for yourselves bishops and deacons worthy of the Lord; men meek and not lovers of money, and truthful and approved; for they too minister to you the ministry of the prophets and teachers. Therefore despise them not, for they are those that are the honored among you with the prophets and teachers” (xv., 1,2). Deaconesses are not mentioned. -DIVIDER- -DIVIDER- [source]
Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος diaκαι διακονοις konis) suggests raising a dust by hastening. [source]
In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts 16:1, Acts 16:13; Acts 17:14). He had been there twice since (Acts 19:22; Acts 20:3.). To all the saints (πασι τοις αγιοις pāsi tois hagiois). The word saint (αγιος hagios) here is used for the professing Christians as in 1 Corinthians 1:2 which see as well as Romans 1:7 for the origin of the word. The word “all” (πασι pāsi) means that all individual believers are included. Paul employs this word frequently in Philippians. In Christ Jesus The centre for all Christian relations and activities for Paul and for us. In Philippi (εν Πιλιπποις en Philippois). See note on Acts 16:12 for discussion of this name. With the bishops “Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος diaκαι διακονοις konis) suggests raising a dust by hastening. [source]
The centre for all Christian relations and activities for Paul and for us. In Philippi (εν Πιλιπποις en Philippois). See note on Acts 16:12 for discussion of this name. With the bishops “Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος diaκαι διακονοις konis) suggests raising a dust by hastening. [source]
“Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος diaκαι διακονοις konis) suggests raising a dust by hastening. [source]
See on 2 Corinthians 3:6. [source]
Or “you” Dative case of the articular participle of ικανοω hikanoō late verb from ικανος hikanos and in N.T. only here and 2 Corinthians 3:6 (which see), “who made us fit or adequate for.” [source]
First aorist active articular participle of ενδυναμοω endunamoō Late verb, but regular Pauline idiom (Romans 4:20; Philemon 4:13; Ephesians 6:10; 1 Timothy 1:12; 2 Timothy 4:17). Appointing me to his service (τεμενος εις διακονιαν themenos eis diakonian). Second aorist middle participle. Pauline phrase and atmosphere (Acts 20:24; 1 Corinthians 3:5; 1 Corinthians 12:18, 1 Corinthians 12:28; 2 Corinthians 3:6; 2 Corinthians 4:1; Colossians 1:23; Ephesians 3:7; 1 Timothy 4:6; 2 Timothy 4:5, 2 Timothy 4:11). [source]
Second aorist middle participle. Pauline phrase and atmosphere (Acts 20:24; 1 Corinthians 3:5; 1 Corinthians 12:18, 1 Corinthians 12:28; 2 Corinthians 3:6; 2 Corinthians 4:1; Colossians 1:23; Ephesians 3:7; 1 Timothy 4:6; 2 Timothy 4:5, 2 Timothy 4:11). [source]
“Sacred writings” or “Holy Scriptures.” Here alone in N.T., though in Josephus (Proem to Ant. 3; Apion 1, etc.) and in Philo. The adjective ιερος hieros occurs in 1 Corinthians 9:13 of the temple worship, and γραμμα gramma in contrast to πνευμα pneuma in 2 Corinthians 3:6.; Romans 2:29 and in John 5:47 of Moses‘ writings, in Acts 28:21 of an epistle, in Galatians 6:11 of letters (characters). In Ephesus there were Επεσια γραμματα Ephesia grammata that were βεβηλα bebēla (Acts 19:19), not ιερα hiera [source]
Present active indicative, progressive perfect reaching from a babe till now. Would that Christian parents took like pains today. The sacred writings (ιερα γραμματα hiera grammata). “Sacred writings” or “Holy Scriptures.” Here alone in N.T., though in Josephus (Proem to Ant. 3; Apion 1, etc.) and in Philo. The adjective ιερος hieros occurs in 1 Corinthians 9:13 of the temple worship, and γραμμα gramma in contrast to πνευμα pneuma in 2 Corinthians 3:6.; Romans 2:29 and in John 5:47 of Moses‘ writings, in Acts 28:21 of an epistle, in Galatians 6:11 of letters (characters). In Ephesus there were Επεσια γραμματα Ephesia grammata that were βεβηλα bebēla (Acts 19:19), not ιερα hiera To make thee wise First aorist active infinitive of σοπιζω sophizō old verb (from σοπος sophos), in N.T. only here, and 2 Peter 1:16. Which is in (της εν tēs en). Common idiom with the article, “the in.” The use of the Scriptures was not magic, but of value when used “through faith that is in Christ Jesus.” [source]
Present middle participle of μεμπομαι memphomai (cf. αμεμπτος amemptos), old verb, in N.T. only here and Romans 9:19. The covenant was all right, but the Jews failed to keep it. Hence God made a new one of grace in place of law. Why do marriage covenants so often fail to hold? The author quotes in Hebrews 8:8-12; Jeremiah 31:31-34 (in lxx 38:31-34) in full which calls for little explanation or application to prove his point (Hebrews 8:13). I will make Future active of συντελεω sunteleō old compound verb to accomplish as in Mark 13:4; Romans 9:28. A new covenant In Hebrews 12:24 we have διατηκης νεας diathēkēs neas but καινης kainēs in 1 Corinthians 11:25. Καινος Kainos is fresh, on new lines as opposed to the old (παλαιος palaios) as in 2 Corinthians 3:6, 2 Corinthians 3:14; νεος neos is young or not yet old. [source]