KJV: While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.
YLT: we not looking to the things seen, but to the things not seen; for the things seen are temporary, but the things not seen are age-during.
Darby: while we look not at the things that are seen, but at the things that are not seen; for the things that are seen are for a time, but those that are not seen eternal.
ASV: while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.
| σκοπούντων | are looking at |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: σκοπέω Sense: to look at, observe, contemplate. |
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| τὰ | the things |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| βλεπόμενα | being seen |
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Parse: Verb, Present Participle Middle or Passive, Accusative Neuter Plural Root: βλέπω Sense: to see, discern, of the bodily eye. |
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| τὰ | The things |
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Parse: Article, Nominative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| βλεπόμενα | being seen [are] |
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Parse: Verb, Present Participle Middle or Passive, Nominative Neuter Plural Root: βλέπω Sense: to see, discern, of the bodily eye. |
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| πρόσκαιρα | temporary |
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Parse: Adjective, Nominative Neuter Plural Root: πρόσκαιρος Sense: for a season. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| βλεπόμενα | being seen |
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Parse: Verb, Present Participle Middle or Passive, Nominative Neuter Plural Root: βλέπω Sense: to see, discern, of the bodily eye. |
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| αἰώνια | [are] eternal |
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Parse: Adjective, Nominative Neuter Plural Root: αἰώνιος Sense: without beginning and end, that which always has been and always will be. |
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Greek Commentary for 2 Corinthians 4:18
Genitive absolute with participle of σκοπεω skopeō from σκοπος skopos goal. [source]
Rather temporary, for a season Late word. See note on Matthew 13:21. See 1 Corinthians 13:12; Hebrews 11:1. [source]
Compare the beautiful passage in Plato's “Phaedo,” 79. [source]
Reverse Greek Commentary Search for 2 Corinthians 4:18
Rev., that which hath been made glorious hath not been made glorious. The peculiar form of expression is taken from Exodus 34:29, Exodus 34:35, Sept., “Moses knew not that the appearance of the skin of his face was glorified.” “The children of Israel saw the face of Moses that it was glorified.” Much unnecessary difficulty has been made, chiefly about the connection and meaning of in this respect. That which hath been made glorious is the ministry of death and condemnation (2 Corinthians 3:7, 2 Corinthians 3:9), the ministry of Moses in the giving of the law, which ministry was temporarily glorified in the shining of Moses' face. Hath not been made glorious is only another way of expressing was passing away (2 Corinthians 3:7): of saying that the temporary glory of Moses' ministry faded and paled before the glory of the ministry of Christ. The figure which pervades the whole passage (2 Corinthians 3:7-11) is that of a glorified face. The ministration of the law, impersonated in Moses, is described as having its face glorified. It is to this that in this respect refers. Paul says that the ministry of the law, which was temporarily glorified in the face of Moses, is no longer glorified in this respect; that is, it no longer appears with glorified face, because of the glory that excelleth, the glory of Christ ministering the Gospel, before which it fades away and is as if it had not been. This accords with ch. 4, where the theme is the same as here, ministry or ministration (2 Corinthians 4:1); and where the christian revelation is described as “the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). This is the key to our passage. To the same purpose is 2 Corinthians 4:18, where the Christian is represented as gazing, through the Gospel, with unveiled face, upon the glory of God in Christ, and as being changed thereby into the image of Christ. The glory of the law in the face of Moses has faded before the glory of the Gospel in the face of Jesus Christ. [source]
Only in Paul, except Luke 11:35. The verb means to look attentively; to fix the attention upon a thing with an interest in it. See Romans 16:17; 2 Corinthians 4:18; Philemon 2:4; Philemon 3:17. Hence, often, to aim at (comp. σκοπὸν mark Philemon 3:14). Schmidt (Syn.) defines: “To direct one's attention upon a thing, either in order to obtain it, or because one has a peculiar interest in it, or a duty to fulfill toward it. Also to have an eye to with a view of forming a right judgment.” Notice the passing to the singular number - “considering thyself.” The exhortation is addressed to the conscience of each. Before you deal severely with the erring brother, consider your own weakness and susceptibility to temptation, and restore him in view of that fact. [source]
Literally, a falling aside, a slip or lapse in the papyri rather than a wilful sin. In Polybius and Diodorus. Koiné{[28928]}š word. Ye which are spiritual (οι πνευματικοι hoi pneumatikoi). See note on 1 Corinthians 3:1. The spiritually led (Galatians 5:18), the spiritual experts in mending souls. Restore Present active imperative of katartizō the very word used in Matthew 4:21 of mending nets, old word to make καταρτιζετε artios fit, to equip thoroughly. Looking to thyself (καταρτιζω skopōn seauton). Keeping an eye on as in 2 Corinthians 4:18 like a runner on the goal. Lest thou also be tempted Negative purpose with first aorist passive subjunctive. Spiritual experts (preachers in particular) need this caution. Satan loves a shining mark. [source]
Present active imperative of katartizō the very word used in Matthew 4:21 of mending nets, old word to make καταρτιζετε artios fit, to equip thoroughly. Looking to thyself (καταρτιζω skopōn seauton). Keeping an eye on as in 2 Corinthians 4:18 like a runner on the goal. Lest thou also be tempted Negative purpose with first aorist passive subjunctive. Spiritual experts (preachers in particular) need this caution. Satan loves a shining mark. [source]
Keeping an eye on as in 2 Corinthians 4:18 like a runner on the goal. [source]
Attentively: fixing the attention upon, with desire for or interest in. So Romans 16:17; Phlippians 3:17; 2 Corinthians 4:18. Hence often to aim at; compare σκοπός themark, Phlippians 3:14. The participles esteeming and looking are used with the force of imperatives. See on Colossians 3:16. [source]
Lit. than to have temporary enjoyment of sin. The emphasis is first on temporary and then on sin. For ἀπόλαυσις enjoymentsee on 1 Timothy 6:17. Πρόσκαιρος fora season, temporary, rare in N.T. olxx. Once in Paul, see 2 Corinthians 4:18. [source]
“Rather having chosen” (second aorist middle of αιρεω haireō to take for oneself a position). To be entreated with Present passive infinitive of the double compound συνκακουχεω sunkakoucheō (from συν κακοσ εχω sun class="normal greek">κακουχεω kakos class="normal greek">προσκαιρον εχειν αμαρτιας απολαυσιν echō), to treat ill with (associative instrumental case), only known example save one in the papyri (second century a.d.), though Απολαυσις kakoucheō in Hebrews 11:37; Hebrews 13:3. To enjoy the pleasures of sin for a season (απολαυω proskairon echein hamartias apolausin). Literally, “to have temporary pleasure of sin.” Προσκαιρος Apolausis is old word from προσ καιρος apolauō to enjoy, in N.T. only here and 1 Timothy 6:17. αιωνιος Proskairos (from pros class="translit"> kairos) is a common Koiné word as the antithesis to aiōnios (eternal) as in Matthew 13:21; Mark 4:17; 2 Corinthians 4:18 (only N.T. examples). To have been disloyal to God‘s people would have brought enjoyment to Moses in the Egyptian Court for a short while only. [source]
Present passive infinitive of the double compound συνκακουχεω sunkakoucheō (from συν κακοσ εχω sun class="normal greek">κακουχεω kakos class="normal greek">προσκαιρον εχειν αμαρτιας απολαυσιν echō), to treat ill with (associative instrumental case), only known example save one in the papyri (second century a.d.), though Απολαυσις kakoucheō in Hebrews 11:37; Hebrews 13:3. To enjoy the pleasures of sin for a season (απολαυω proskairon echein hamartias apolausin). Literally, “to have temporary pleasure of sin.” Προσκαιρος Apolausis is old word from προσ καιρος apolauō to enjoy, in N.T. only here and 1 Timothy 6:17. αιωνιος Proskairos (from pros class="translit"> kairos) is a common Koiné word as the antithesis to aiōnios (eternal) as in Matthew 13:21; Mark 4:17; 2 Corinthians 4:18 (only N.T. examples). To have been disloyal to God‘s people would have brought enjoyment to Moses in the Egyptian Court for a short while only. [source]
Second aorist middle participle of παραγινομαι paraginomai This is the great historic event that is the crux of history. “Christ came on the scene, and all was changed” (Moffatt). Of the good things to come But B D read γενομενων genomenōn (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers γενομενων genomenōn Moffatt μελλοντων mellontōn Through the greater and more perfect tabernacle Probably the instrumental use of δια dia (2 Corinthians 2:4; Romans 2:27; Romans 14:20) as accompaniment, not the local idea (Hebrews 4:14; Hebrews 10:20). Christ as High Priest employed in his work the heavenly tabernacle (Hebrews 8:2) after which the earthly was patterned (Hebrews 9:24). Not made with hands Old compound verbal for which see Mark 14:58; Acts 7:48; Acts 17:24. Cf. Hebrews 8:2. Here in the predicate position. Not of this creation Explanation of ου χιεροποιητου ou chieropoiētou For κτισις ktisis see 2 Corinthians 5:17; Romans 8:19. For the idea see 2 Corinthians 4:18; Hebrews 8:2. This greater and more perfect tabernacle is heaven itself (Hebrews 9:24). [source]