KJV: Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.
YLT: So that we henceforth have known no one according to the flesh, and even if we have known Christ according to the flesh, yet now we know him no more;
Darby: So that we henceforth know no one according to flesh; but if even we have known Christ according to flesh, yet now we know him thus no longer.
ASV: Wherefore we henceforth know no man after the flesh: even though we have known Christ after the flesh, yet now we know him so no more.
| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| νῦν | now |
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Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
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| οὐδένα | no one |
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Parse: Adjective, Accusative Masculine Singular Root: οὐδείς Sense: no one, nothing. |
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| οἴδαμεν | regard |
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Parse: Verb, Perfect Indicative Active, 1st Person Plural Root: οἶδα Sense: to see. |
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| κατὰ | according to |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| σάρκα | [the] flesh |
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Parse: Noun, Accusative Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
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| εἰ | Though |
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Parse: Conjunction Root: εἰ Sense: if, whether. |
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| καὶ | even |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἐγνώκαμεν | we have regarded |
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Parse: Verb, Perfect Indicative Active, 1st Person Plural Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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| σάρκα | flesh |
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Parse: Noun, Accusative Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
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| Χριστόν | Christ |
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Parse: Noun, Accusative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| ἀλλὰ | yet |
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Parse: Conjunction Root: ἀλλά Sense: but. |
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| οὐκέτι | no longer |
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Parse: Adverb Root: οὐκέτι Sense: no longer, no more, no further. |
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| γινώσκομεν | we regard [Him thus] |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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Greek Commentary for 2 Corinthians 5:16
From the time that we gained this view of Christ‘s death for us. [source]
According to the flesh, the fleshy way of looking at men. He, of course, knows men “in the flesh Concessive clause (ει και ei kai if even or also) with perfect active indicative. Paul admits that he had once looked at Christ κατα σαρκα kata sarka but now no longer does it. Obviously he uses κατα σαρκα kata sarka in precisely the same sense that he did in 2 Corinthians 5:15 about men. He had before his conversion known Christ κατα σαρκα kata sarka according to the standards of the men of his time, the Sanhedrin and other Jewish leaders. He had led the persecution against Jesus till Jesus challenged and stopped him (Acts 9:4). That event turned Paul clean round and he no longer knows Christ in the old way κατα σαρκα kata sarka Paul may or may not have seen Jesus in the flesh before his death, but he says absolutely nothing on that point here. [source]
Concessive clause That event turned Paul clean round and he no longer knows Christ in the old way κατα σαρκα kata sarka Paul may or may not have seen Jesus in the flesh before his death, but he says absolutely nothing on that point here. [source]
“He who knows no man after the flesh, has, for example, in the case of the Jew, entirely lost sight of his Jewish origin; in that of the rich man, of his riches; in that of the learned of his learning; in that of the slave, of his servitude” (Alford). Compare Galatians 3:28. [source]
Not with a climactic force, as A.V., and not with the emphasis on Christ, but on have known. The proper sense will be brought out in reading by emphasizing have. We know no man henceforth after the flesh: even if we have known Christ after the flesh, yet now, etc. Paul refers to his knowledge of Christ before his conversion, a hearsay knowledge, confined to reports of His personal appearance, His deeds, His relations to the Jews, His alleged crime and punishment. When the glorified Christ first spoke to him out of heaven, he asked, “Who art thou?” Compare to reveal His Son in me, Galatians 1:16. [source]
Reverse Greek Commentary Search for 2 Corinthians 5:16
According to the standards of the flesh (2 Corinthians 5:16). The Baptist had said: “There stands one among you whom ye know not” (John 1:26). The Light of the World had come, but they loved darkness rather than light (John 3:19), because the god of this age had blinded their thoughts so that they could not see the illumination of the gospel of the glory of Christ who is the image of God (2 Corinthians 4:4). [source]
Perfect passive participle of γενναω gennaō See above in Acts 21:39 for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. Acts 6:1). Brought up (ανατετραμμενος anatethrammenos). Perfect passive participle again of ανατρεπω anatrephō to nurse up, to nourish up, common old verb, but in the N.T. only here, Acts 7:20., and MSS. in Luke 4:16. The implication is that Paul was sent to Jerusalem while still young, “from my youth” (Acts 26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2 Corinthians 5:16). At the feet of Gamaliel The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Perfect passive participle again of ανατρεπω anatrephō to nurse up, to nourish up, common old verb, but in the N.T. only here, Acts 7:20., and MSS. in Luke 4:16. The implication is that Paul was sent to Jerusalem while still young, “from my youth” (Acts 26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2 Corinthians 5:16). [source]
To know God is to know him as the one, true God as distinguished from false gods; to know his will, his holiness, his hatred of sin, and his saving intent toward mankind. Two words are used of such knowledge, εἰδέναι and γινώσκειν . Both are applied to the heathen and to Christians, and both are used of the Jews' knowledge of God. Ἑιδέναι , of heathen, Galatians 4:8; 1 Thessalonians 4:5; 2 Thessalonians 1:8. Γινώσκειν of heathen, Romans 1:21; 1 Corinthians 1:21. Ἑιδέναι , of Christ and Christians, John 7:29, John 8:19, John 8:55; John 14:7. Γινώσκειν of Christ and Christians, Galatians 4:9; 1 John 2:13, 1 John 2:14; 1 John 4:6, 1 John 4:7, 1 John 4:8; John 10:15; John 17:3. In John, γινώσκειν of Jews who do not know the Father, John 16:3; John 8:55: εἰδέναι , John 7:28; John 8:19; John 15:21. The two are combined, John 1:26; John 7:27; John 8:55; 2 Corinthians 5:16. A distinction is asserted between γινώσκειν as knowledge grounded in personal experience, apprehension of external impressions - and εἰδέμαι purely mental perception in contrast with conjecture or knowledge derived from others. There are doubtless passages which bear out this distinction (see on John 2:24), but it is impossible to carry it rigidly through the N.T. In the two classes, - those who know not God and those who obey not the gospel, - it is not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant of God, yet they are described by John as not knowing him. The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (Romans 1:21). Paul rather describes here the subjects of God's judgment as one class, but under different aspects. [source]