KJV: Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you.
YLT: If, then, I also wrote to you -- not for his cause who did wrong, nor for his cause who did suffer wrong, but for our diligence in your behalf being manifested unto you before God --
Darby: So then, if also I wrote to you, it was not for the sake of him that injured, nor for the sake of him that was injured, but for the sake of our diligent zeal for you being manifested to you before God.
ASV: So although I wrote unto you, I wrote not for his cause that did the wrong, nor for his cause that suffered the wrong, but that your earnest care for us might be made manifest unto you in the sight of God.
| ἄρα | So |
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Parse: Conjunction Root: ἄρα Sense: therefore, so then, wherefore. |
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| καὶ | even |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἔγραψα | I wrote |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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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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| οὐχ | [it was] not |
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Parse: Adverb Root: οὐ Sense: no, not; in direct questions expecting an affirmative answer. |
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| ἕνεκεν | for the sake of |
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Parse: Preposition Root: εἵνεκεν Sense: on account of, for the sake of, for. |
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| τοῦ | the [one] |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀδικήσαντος | having done wrong |
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Parse: Verb, Aorist Participle Active, Genitive Masculine Singular Root: ἀδικέω Sense: absolutely. |
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| (ἀλλ') | rather |
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Parse: Conjunction Root: ἀλλά Sense: but. |
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| οὐδὲ | nor |
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Parse: Conjunction Root: οὐδέ Sense: but not, neither, nor, not even. |
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| ἀδικηθέντος | having suffered wrong |
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Parse: Verb, Aorist Participle Passive, Genitive Masculine Singular Root: ἀδικέω Sense: absolutely. |
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| ἀλλ’ | but rather |
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Parse: Conjunction Root: ἀλλά Sense: but. |
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| τοῦ | - |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| φανερωθῆναι | being revealed |
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Parse: Verb, Aorist Infinitive Passive Root: φανερόω Sense: to make manifest or visible or known what has been hidden or unknown, to manifest, whether by words, or deeds, or in any other way. |
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| σπουδὴν | earnestness |
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Parse: Noun, Accusative Feminine Singular Root: σπουδή Sense: haste, with haste. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| τὴν | which [is] |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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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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| ἐνώπιον | before |
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Parse: Preposition Root: ἐνώπιον Sense: in the presence of, before. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Greek Commentary for 2 Corinthians 7:12
So the correct text, not “our care for you.” Easy to interchange Greek υμων humōn (your) and ημων hēmōn (our). Usual construction with preposition ενεκεν heneken and genitive of articular infinitive with accusative of general reference. [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]
Reverse Greek Commentary Search for 2 Corinthians 7:12
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]
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]
PastoCompare ἀποδοχή acceptation 1 Timothy 1:15, and Paul's εὐρόσδεκτος acceptable Romans 15:16, Romans 15:31; 2 Corinthians 6:2; 2 Corinthians 7:12. [source]
The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER- -DIVIDER- 1. The Revelation of the Divine Being by a special title. -DIVIDER- -DIVIDER- 2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER- -DIVIDER- The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER- -DIVIDER- In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER- -DIVIDER- -DIVIDER- Actual Names Used. -DIVIDER- -DIVIDER- (I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER- -DIVIDER- 1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER- -DIVIDER- 2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER- -DIVIDER- -DIVIDER- The constituents of the compressed phrase are all used separately by John. -DIVIDER- -DIVIDER- (1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER- -DIVIDER- (2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER- -DIVIDER- (3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER- -DIVIDER- In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER- -DIVIDER- On 1 John 4:2, see note. -DIVIDER- -DIVIDER- (4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER- -DIVIDER- (5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER- -DIVIDER- (6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER- -DIVIDER- (7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER- -DIVIDER- The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER- -DIVIDER- Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER- -DIVIDER- -DIVIDER- The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]