KJV: For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter.
YLT: for, lo, this same thing -- your being made sorry toward God -- how much diligence it doth work in you! but defence, but displeasure, but fear, but longing desire, but zeal, but revenge; in every thing ye did approve yourselves to be pure in the matter.
Darby: For, behold, this same thing, your being grieved according to God, how much diligence it wrought in you, but what excusing of yourselves, but what indignation, but what fear, but what ardent desire, but what zeal, but what vengeance: in every way ye have proved yourselves to be pure in the matter.
ASV: For behold, this selfsame thing, that ye were made sorry after a godly sort, what earnest care it wrought in you, yea what clearing of yourselves, yea what indignation, yea what fear, yea what longing, yea what zeal, yea what avenging! In everything ye approved yourselves to be pure in the matter.
| Ἰδοὺ | Behold |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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| αὐτὸ | this very |
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Parse: Personal / Possessive Pronoun, Nominative Neuter 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| τοῦτο | same |
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Parse: Demonstrative Pronoun, Nominative Neuter Singular Root: οὗτος Sense: this. |
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| τὸ | thing |
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Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| κατὰ | according to |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| Θεὸν | God |
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Parse: Noun, Accusative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| λυπηθῆναι | to have been grieved |
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Parse: Verb, Aorist Infinitive Passive Root: λυπέω Sense: to make sorrowful. |
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| πόσην | how much |
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Parse: Interrogative / Indefinite Pronoun, Accusative Feminine Singular Root: πόσος Sense: how great. |
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| κατειργάσατο | has produced |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: κατεργάζομαι Sense: to perform, accomplish, achieve. |
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| ὑμῖν | in you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| σπουδήν | earnestness |
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Parse: Noun, Accusative Feminine Singular Root: σπουδή Sense: haste, with haste. |
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| ἀλλὰ | but instead |
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Parse: Conjunction Root: ἀλλά Sense: but. |
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| ἀπολογίαν | reasoned defense |
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Parse: Noun, Accusative Feminine Singular Root: ἀπολογία Sense: verbal defence, speech in defence. |
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| ἀγανάκτησιν | indignation |
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Parse: Noun, Accusative Feminine Singular Root: ἀγανάκτησις Sense: indignation, irritation, vexation. |
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| φόβον | fear |
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Parse: Noun, Accusative Masculine Singular Root: φόβος Sense: fear, dread, terror. |
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| ἐπιπόθησιν | longing |
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Parse: Noun, Accusative Feminine Singular Root: ἐπιπόθησις Sense: longing. |
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| ζῆλον | zeal |
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Parse: Noun, Accusative Masculine Singular Root: ζῆλος Sense: excitement of mind, ardour, fervour of spirit. |
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| ἐκδίκησιν | vindication |
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Parse: Noun, Accusative Feminine Singular Root: ἐκδίκησις Sense: a revenging, vengeance, punishment. |
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| παντὶ | everything |
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Parse: Adjective, Dative Neuter Singular Root: πᾶς Sense: individually. |
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| συνεστήσατε | you have proved |
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Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: συνιστάω Sense: to place together, to set in the same place,to bring or band together. |
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| ἑαυτοὺς | yourselves |
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Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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| ἁγνοὺς | innocent |
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Parse: Adjective, Accusative Masculine Plural Root: ἁγνός Sense: exciting reverence, venerable, sacred. |
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| εἶναι | to be |
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Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| τῷ | in this |
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Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| πράγματι | matter |
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Parse: Noun, Dative Neuter Singular Root: πρᾶγμα Sense: that which has been done, a deed, an accomplished fact. |
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Greek Commentary for 2 Corinthians 7:11
“This very thing,” “the being made sorry according to God” (το κατα τεον λυπητηναι to kata theon lupēthēnai articular first aorist passive infinitive with which αυτο τουτο auto touto agrees and the proleptic subject of the verb κατειργασατο kateirgasato [source]
Diligence, from σπευδω speudō to hasten. Cf. Romans 12:11. Yea (αλλα alla). Not adversative use of αλλα alla but copulative as is common (half dozen examples here). Clearing of yourselves In the old notion of απολογια apologia (self-vindication, self-defence) as in 1 Peter 3:15. Indignation (αγανακτησιν aganaktēsin). Old word, only here in N.T. From αγανακτεο aganakteo (Mark 10:14, etc.). Avenging Late word from εκδικεω ekdikeō to avenge, to do justice (Luke 18:5; Luke 21:22), vindication from wrong as in Luke 18:7, to secure punishment (1 Peter 2:14). Pure (αγνους hagnous). Kin to αγιος hagios (αζω hazō to reverence), immaculate. [source]
Not adversative use of αλλα alla but copulative as is common (half dozen examples here). [source]
In the old notion of απολογια apologia (self-vindication, self-defence) as in 1 Peter 3:15. Indignation (αγανακτησιν aganaktēsin). Old word, only here in N.T. From αγανακτεο aganakteo (Mark 10:14, etc.). Avenging Late word from εκδικεω ekdikeō to avenge, to do justice (Luke 18:5; Luke 21:22), vindication from wrong as in Luke 18:7, to secure punishment (1 Peter 2:14). Pure (αγνους hagnous). Kin to αγιος hagios (αζω hazō to reverence), immaculate. [source]
Old word, only here in N.T. From αγανακτεο aganakteo (Mark 10:14, etc.). [source]
Late word from εκδικεω ekdikeō to avenge, to do justice (Luke 18:5; Luke 21:22), vindication from wrong as in Luke 18:7, to secure punishment (1 Peter 2:14). Pure (αγνους hagnous). Kin to αγιος hagios (αζω hazō to reverence), immaculate. [source]
Kin to αγιος hagios (αζω hazō to reverence), immaculate. [source]
Rev., correctly, were made sorry. The verb is in the passive voice, and is so rendered by the A.V. in 2 Corinthians 7:9, but, inconsistently, sorrowed in the next clause. [source]
See on diligence, Romans 12:8. Rev., earnest care. [source]
See on 1 Peter 3:15. Exculpation or self-defense from complicity with the incestuous person by their neglect and refusal to humble themselves. [source]
Only here in the New Testament. Compare the kindred verb ἀγανακτέω tobe indignant, Matthew 20:24; Mark 10:14, etc. [source]
An unfortunate rendering, because of the personal feeling of vindictiveness which attaches to the popular usage. Rev. avenging is little, if any, better. It is rather meting out of justice; doing justice to all parties. See on Luke 18:3; see on Luke 21:22. The word has, however, the sense of requital (see on Romans 12:19; compare 2 Thessalonians 1:8), and carries with it, etymologically, the sense of vindication, as Luke 18:7, Luke 18:8. Bengel remarks that the six results of godly sorrow fall into pairs: clearing and indignation relating to the disgrace of the Church; fear and longing (vehement desire) to the apostle; zeal and avenging to the offender. [source]
Reverse Greek Commentary Search for 2 Corinthians 7:11
There is a contrast in this use of αλλα alla like that in Matthew 5:44. This is the only one of the many examples given by Matthew 5 of the sharp antithesis between what the rabbis taught and what Jesus said. Perhaps that contrast is referred to by Luke. If necessary, αλλα alla could be coordinating or paratactic conjunction as in 2 Corinthians 7:11 rather than adversative as apparently here. See notes on Matthew 5:43. Love of enemies is in the O.T., but Jesus ennobles the word, αγαπαω agapaō and uses it of love for one‘s enemies. [source]
Literally, My defence to you at this time. Νυνι Nuni is a sharpened form (by ι ̇i) of νυν nun (now), just now. The term απολογια apologia (apology) is not our use of the word for apologizing for an offence, but the original sense of defence for his conduct, his life. It is an old word from απολογεομαι apologeomai to talk oneself off a charge, to make defence. It occurs also in Acts 25:16 and then also in 1 Corinthians 9:3; 2 Corinthians 7:11; Philemon 1:7, Philemon 1:16; 2 Timothy 4:16; 1 Peter 3:15. Paul uses it again in Acts 25:16 as here about his defence against the charges made by the Jews from Asia. He is suspected of being a renegade from the Mosaic law and charged with specific acts connected with the alleged profanation of the temple. So Paul speaks in Aramaic and recites the actual facts connected with his change from Judaism to Christianity. The facts make the strongest argument. He first recounts the well-known story of his zeal for Judaism in the persecution of the Christians and shows why the change came. Then he gives a summary of his work among the Gentiles and why he came to Jerusalem this time. He answers the charge of enmity to the people and the law and of desecration of the temple. It is a speech of great skill and force, delivered under remarkable conditions. The one in chapter Acts 26 covers some of the same ground, but for a slightly different purpose as we shall see. For a discussion of the three reports in Acts of Paul‘s conversion see chapter Acts 9. Luke has not been careful to make every detail correspond, though there is essential agreement in all three. [source]
Only twice outside of Paul's writings, Luke 9:32; 2 Peter 3:5, both in the physical sense. Lit., to place together. Hence of setting one person with another by way of introducing or presenting him, and hence to commend. Also to put together with a vein of showing, proving, or establishing. Expositors render here differently: commend, establish, prove. Commend is the prevailing sense in the New Testament, though in some instances the two ideas blend, as Romans 5:8; 2 Corinthians 7:11; Galatians 2:18. See Romans 16:1; 2 Corinthians 4:2; 2 Corinthians 6:4; 2 Corinthians 10:18. [source]
See on Judges 1:3. In Mark 6:25; Luke 1:39, it is rendered haste. In 2 Corinthians 7:11, carefulness (Rev., earnest care ). In 2 Corinthians 7:12, care (Rev., earnest care ). In 2 Corinthians 8:8, forwardness (Rev., earnestness ). In 2 Corinthians 8:16, earnest care. [source]
“In haste” as if in earnest (Mark 6:25; 2 Corinthians 7:11., 2 Corinthians 8:8, 2 Corinthians 8:16), from σπευδω speudō to hasten. Again Romans 12:11. With cheerfulness (εν ιλαροτητι en hilarotēti). Late word, only here in N.T., from ιλαρος hilaros (2 Corinthians 9:7) cheerful, hilarious. [source]
Here the construction changes and no longer do we have the accusative case like διακονιαν diakonian (general word for Christian service of all kinds including ministers and deacons) as the object of εχοντες echontes but the nominative articular participle. A new verb must be supplied of which ο διδασκων ho didaskōn is the subject as with the succeeding participles through Romans 12:8. Perhaps in each instance the verb is to be repeated from the participle like διδασκετω didasketō here (let him teach) or a general term ποιειτω poieitō (let him do it) can be used for all of them as seems necessary before “with liberality” in Romans 12:8 He that ruleth (ο προισταμενος ho proistamenos). “The one standing in front” for which see note on 1 Thessalonians 5:12. With diligence “In haste” as if in earnest (Mark 6:25; 2 Corinthians 7:11., 2 Corinthians 8:8, 2 Corinthians 8:16), from σπευδω speudō to hasten. Again Romans 12:11. With cheerfulness (εν ιλαροτητι en hilarotēti). Late word, only here in N.T., from ιλαρος hilaros (2 Corinthians 9:7) cheerful, hilarious. [source]
A hapax legomenon, elsewhere επιποτησις epipothēsis (2 Corinthians 7:7, 2 Corinthians 7:11), from επιποτεω epipotheō as in Romans 1:11. These many years (απο ικανων ετων apo hikanōn etōn). “From considerable years.” So B C, but Aleph A D have πολλων pollōn “from many years.” [source]
This common verb συνιστημι sunistēmi to send together, occurs in the N.T. in two senses, either to introduce, to commend (2 Corinthians 3:1; 2 Corinthians 4:2) or to prove, to establish (2 Corinthians 7:11; Galatians 2:18; Romans 5:8). Either makes good sense here. Who visiteth the wrath (ο επιπερων την οργην ho epipherōn tēn orgēn). “Who brings on the wrath,” “the inflicter of the anger” (Vaughan). I speak as a man See note on Galatians 3:15 for same phrase. As if to say, “pardon me for this line of argument.” Tholuck says that the rabbis often used κατα αντρωπον kata anthrōpon and τι ερουμεν ti eroumen Paul had not forgotten his rabbinical training. [source]
The correct text reverses the pronouns and reads your care for us. This difficult passage means that while Paul did desire the punishment and reformation of the offender, and the vindication of the wronged party, his main object was that the fidelity and zeal of the Church toward God should be manifested, as it was (2 Corinthians 7:11). This would appear in the manifestation of their zealous interest for him as God's minister. He states this as if it were his only object. Manifest unto you is rather among you ( πρός ), as in 2 Corinthians 1:12; 1 Corinthians 16:7. [source]
Confirmatory use as in 2 Corinthians 7:11, rather than adversative. [source]
See on 1 Thessalonians 4:4. Recognize them for what they are, and as entitled to respect because of their office. Comp. ἐπιγινώσκετε acknowledge 1 Corinthians 16:18; and ἐγνώσθης takestknowledge, lxx, Romans href="/desk/?q=ro+12:8&sr=1">Romans 12:8. Used of superintendents of households, 1 Timothy 3:4, 1 Timothy 3:5, 1 Timothy 3:12: of the ruling of elders of the church, 1 Timothy 5:17. It does not indicate a particular ecclesiastical office, but is used functionally. The ecclesiastical nomenclature of the Pauline Epistles is unsettled, corresponding with the fact that the primitive church was not a homogeneous body throughout christendom. The primitive Pauline church consisted of a number of separate fraternities which were self-governing. The recognition of those who ministered to the congregations depended on the free choice of their members. See for instance 1 Corinthians 16:15, 1 Corinthians 16:16. The congregation exercised discipline and gave judgment: 1 Corinthians 5:3-5; 2 Corinthians 2:6, 2 Corinthians 2:7; 2 Corinthians 7:11, 2 Corinthians 7:12; Galatians 6:1. [source]
Rev. correctly, in the matter. Comp. 2 Corinthians 7:11. The sense is the business in hand, whatever it be. The τῷ does not stand for τινι anyFor πράγματι , matter, see on Matthew 18:19. Those who connect this clause with the preceding, explain τῷ as the matter just mentioned - adultery. [source]
To take more, to overreach, to take advantage of, to defraud. In the matter (εν τωι πραγματι en tōi pragmati). The delicacy of Paul makes him refrain from plainer terms and the context makes it clear enough as in 2 Corinthians 7:11 (τωι πραγματι tōi pragmati). An avenger Regular term in the papyri for legal avenger. Modern men and women need to remember that God is the avenger for sexual wrongs both in this life and the next. [source]
The delicacy of Paul makes him refrain from plainer terms and the context makes it clear enough as in 2 Corinthians 7:11 (τωι πραγματι tōi pragmati). [source]
Lit. giving or rendering. Vengeance is an unfortunate rendering, as implying, in popular usage, personal vindictiveness. See on 2 Corinthians 7:11. It is the full awarding of justice to all parties. [source]
Ἁπολογία defensein a judicial trial. Comp. Acts 25:16. Also against private persons, as 1 Corinthians 9:3; 2 Corinthians 7:11. Defense of the gospel against its adversaries, as Philemon 1:7, Philemon 1:16; comp. 1 Peter 3:15(note). It is impossible to decide to what this refers. On the assumption of a second imprisonment of Paul (see Introduction) it would probably refer to a preliminary hearing before the main trial. It is not improbable that the writer had before his mind the situation of Paul as described in Philemon href="/desk/?q=phm+1:7&sr=1">Philemon 1:7, Philemon 1:16, has no specific reference to Paul's trial, but refers to the defense of the gospel under any and all circumstances. In any case, the first Romans imprisonment cannot be alluded to here. On that supposition, the omission of all reference to Timothy's presence and personal ministry at that time, and the words about his first defense, which must have taken place before Timothy left Rome (Philemon 2:19-23) and which is here related as a piece of news, are quite inexplicable. [source]
Lit., ready for an answer. Answer is our word apology, not in the popular sense of excuse, but in the more radical sense of defence. So it is translated Acts 22:1; Philemon 1:7, Philemon 1:16. Clearing of yourselves, 2 Corinthians 7:11. [source]