KJV: For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart.
YLT: for not again ourselves do we recommend to you, but we are giving occasion to you of glorifying in our behalf, that ye may have something in reference to those glorifying in face and not in heart;
Darby: For we do not again commend ourselves to you, but we are giving to you occasion of boast in our behalf, that ye may have such with those boasting in countenance, and not in heart.
ASV: We are not again commending ourselves unto you, but'speak as giving you occasion of glorying on our behalf, that ye may have wherewith to answer them that glory in appearance, and not in heart.
| πάλιν | again |
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Parse: Adverb Root: πάλιν Sense: anew, again. |
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| ἑαυτοὺς | ourselves |
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Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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| συνιστάνομεν | are we commending |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: συνιστάω Sense: to place together, to set in the same place,to bring or band together. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| ἀφορμὴν | occasion |
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Parse: Noun, Accusative Feminine Singular Root: ἀφορμή Sense: a place from which a movement or attack is made, a base of operations. |
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| διδόντες | are giving |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: διδῶ Sense: to give. |
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| καυχήματος | of boasting |
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Parse: Noun, Genitive Neuter Singular Root: καύχημα Sense: that of which one glories or can glory, matter or ground of glorying. |
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| ὑπὲρ | on behalf of |
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Parse: Preposition Root: ὑπέρ Sense: in behalf of, for the sake of. |
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| ἡμῶν | us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| ἔχητε | you may have [an answer] |
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Parse: Verb, Present Subjunctive Active, 2nd Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
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| πρὸς | toward |
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Parse: Preposition Root: πρός Sense: to the advantage of. |
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| τοὺς | those |
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Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| προσώπῳ | appearance |
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Parse: Noun, Dative Neuter Singular Root: πρόσωπον Sense: the face. |
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| καυχωμένους | boasting |
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Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Plural Root: καυχάομαι Sense: to glory (whether with reason or without). |
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| καρδίᾳ | [the] heart |
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Parse: Noun, Dative Feminine Singular Root: καρδία Sense: the heart. |
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Greek Commentary for 2 Corinthians 5:12
An old Greek word (απο ορμη apoινα εχητε προς hormē onset, rush), a base of operations, material with which to glory, as we say “a tip” only much more. [source]
Literally, “That ye may have something against (for facing those, etc.).” Paul wishes his champions in Corinth to know the facts. In appearance, and not in heart (en prosōpōi kai mē en kardiāi). He means the Judaizers who were braggarts about their orthodox Judaism. [source]
He means the Judaizers who were braggarts about their orthodox Judaism. [source]
Reverse Greek Commentary Search for 2 Corinthians 5:12
Emphatic, expressing the relation of the law to sin. The law is not sin, but sin found occasion in the law. Used only by Paul. See 2 Corinthians 5:12; Galatians 5:13; 1 Timothy 5:14. The verb ἀφορμάω means to make a start from a place. Ἁφορμή is therefore primarily a starting-point, a base of operations. The Lacedaemonians agreed that Peloponnesus would be ἀφορμὴν ἱκανὴν agood base of operations (Thucydides, i., 90). Thus, the origin, cause, occasion, or pretext of a thing; the means with which one begins. Generally, resources, as means of war, capital in business. Here the law is represented as furnishing sin with the material or ground of assault, “the fulcrum for the energy of the evil principle.” Sin took the law as a base of operations. [source]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER- -DIVIDER- It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER- -DIVIDER- Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER- 1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER- -DIVIDER- 2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER- -DIVIDER- 3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Corinthians 3:2-3. -DIVIDER- -DIVIDER- 4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER- -DIVIDER- It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER- -DIVIDER- It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER- -DIVIDER- [source]
See note on 2 Corinthians 5:12; 2 Corinthians 11:12; Galatians 5:13 for απορμην aphormēn a starting place from which to rush into acts of sin, excuses for doing what they want to do. Just so drinking men use the prohibition laws as “occasions” for violating them. [source]
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]
Purpose clause with ινα hina and first aorist active subjunctive of εκκοπτω ekkoptō old verb to cut out or off (Matthew 3:10; Matthew 5:30). See note on 2 Corinthians 5:12 for απορμην aphormēn [source]
Condition of first class. On this verb see note on 1 Corinthians 3:21; 2 Corinthians 5:12. [source]
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]
Or more strictly, accepteth not the person of man. Parenthetical. Λαμβάνειν πρόσωπον toreceive or accept the face is a Hebraism. See on James 2:1. In O.T. both in a good and a bad sense; to be gracious, and to show favor from personal or partisan motives. In N.T. only here and Luke 20:21, both in a bad sense. Similar Hebraistic expressions are βλέπειν εἰς πρόσωπον tolook at the face, Matthew 22:16: θαυμάζειν πρόσωπα toadmire the countenances, Judges 1:16: καυχᾶσθαι ἐν προσώπῳ toglory in the face, 2 Corinthians 5:12. [source]
Better, prove myself. The verb originally means to put together: thence to put one person in contact with another by way of introducing him and bespeaking for him confidence and approval. To commend, as Romans 16:1; comp. Romans 5:8; 2 Corinthians 3:1; 2 Corinthians 4:2; 2 Corinthians 5:12. As proof, or exhibition of the true state of a case is furnished by putting things together, the word comes to mean demonstrate, exhibit the fact, as here, Romans 3:5; 2 Corinthians 6:11. [source]
No word for “use” in the Greek. Probably supply τρεπετε trepete or στρεπετε strephete “turn not your liberty into an occasion for the flesh” (εις απορμην τηι σαρκι eis aphormēn tēi sarki), as a spring board for license. On απορμη aphormē see note on 2 Corinthians 5:12. Liberty so easily turns to license. [source]
Periphrastic present indicative with εστιν estin in the singular, but present indicative εχοντα echonta in the plural Λογον σοπιας Logon sophias is probably “the repute of wisdom” (Abbott) like Plato and Herodotus. Μεν Men (in deed) has no corresponding δε de In will-worship (εν ετελοτρησκιαι en ethelothrēskiāi). This word occurs nowhere else and was probably coined by Paul after the pattern of ετελοδουλεια ethelodouleia to describe the voluntary worship of angels (see note on Colossians 2:18). And humility Clearly here the bad sense, “in mock humility.” And severity to the body (και απειδιαι σωματος kai apheidiāi sōmatos). Old word (Plato) from απειδης apheidēs unsparing (α a privative, πειδομαι pheidomai to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. Not of any value Τιμη Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη timē just before. It is not unusual for προς pros to be found in the sense of “against” rather than “with” or “for.” See προς pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη Plēsmonē is an old word from πιμπλημι pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
Clearly here the bad sense, “in mock humility.” And severity to the body (και απειδιαι σωματος kai apheidiāi sōmatos). Old word (Plato) from απειδης apheidēs unsparing (α a privative, πειδομαι pheidomai to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. Not of any value Τιμη Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη timē just before. It is not unusual for προς pros to be found in the sense of “against” rather than “with” or “for.” See προς pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη Plēsmonē is an old word from πιμπλημι pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
Τιμη Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη timē just before. It is not unusual for προς pros to be found in the sense of “against” rather than “with” or “for.” See προς pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη Plēsmonē is an old word from πιμπλημι pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
These words are sharply debated along with τιμη timē just before. It is not unusual for προς pros to be found in the sense of “against” rather than “with” or “for.” See προς pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη Plēsmonē is an old word from πιμπλημι pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
Or face. Ἁπὸ fromhas simply the sense of separation. Not from the time of the Lord's appearing, nor by reason of the glory of his presence. Πρόσωπον is variously translated in A.V. Mostly face: also presence, Acts 3:13, Acts 3:19; Acts 5:41: person, Matthew 22:16; Luke 20:21; Galatians 2:6: appearance, 2 Corinthians 5:12; 2 Corinthians 10:1: fashion, James 1:11. The formula ἀπὸ προσώπου or τοῦ προσώπου occurs Acts 3:19; Acts 5:41; Acts 7:45; Revelation 6:16; Revelation 12:14; Revelation 20:11. In lxx, Genesis 3:8; Genesis 4:14, Genesis 4:16; Exodus 14:25, and frequently. [source]
Old word (απο ορμη apoτωι αντικειμενωι hormē), a base to rush from, Pauline use in 2 Corinthians 5:12; 2 Corinthians 11:12; Galatians 5:13. [source]
No article and no word for widows, though that is clearly the idea. Νεωτερας Neōteras is accusative of general reference with γαμειν gamein (to marry) the object (present infinitive active) of βουλομαι boulomai Bear children (τεκνογονειν teknogonein). A compound verb here only in N.T. and nowhere else save in Anthol. See τεκνογονια teknogonia in 1 Timothy 2:15. Rule the household Late verb from οικοδεσποτης oikodespotēs (Mark 14:14), twice in the papyri, only here in N.T. Note that the wife is here put as ruler of the household, proper recognition of her influence, “new and improved position” (Liddon). Occasion (απορμην aphormēn). Old word (απο ορμη apoτωι αντικειμενωι hormē), a base to rush from, Pauline use in 2 Corinthians 5:12; 2 Corinthians 11:12; Galatians 5:13. To the adversary Dative case of the articular participle of λοιδοριας antikeimai a Pauline idiom (Philemon 1:28). Reviling (λοιδορεω loidorias). Old word (from χαριν loidoreō), in N.T. only here and 1 Peter 3:9. Genitive case with charin f0). [source]
Late verb from οικοδεσποτης oikodespotēs (Mark 14:14), twice in the papyri, only here in N.T. Note that the wife is here put as ruler of the household, proper recognition of her influence, “new and improved position” (Liddon). Occasion (απορμην aphormēn). Old word (απο ορμη apoτωι αντικειμενωι hormē), a base to rush from, Pauline use in 2 Corinthians 5:12; 2 Corinthians 11:12; Galatians 5:13. To the adversary Dative case of the articular participle of λοιδοριας antikeimai a Pauline idiom (Philemon 1:28). Reviling (λοιδορεω loidorias). Old word (from χαριν loidoreō), in N.T. only here and 1 Peter 3:9. Genitive case with charin f0). [source]