KJV: Whether any do inquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be inquired of, they are the messengers of the churches, and the glory of Christ.
YLT: whether -- about Titus -- my partner and towards you fellow-worker, whether -- our brethren, apostles of assemblies -- glory of Christ;
Darby: Whether as regards Titus, he is my companion and fellow-labourer in your behalf; or our brethren, they are deputed messengers of assemblies, Christ's glory.
ASV: Whether any inquire about Titus, he is my partner and my fellow-worker to you-ward, or our brethren, they are the messengers of the churches, they are the glory of Christ.
| εἴτε | Whether |
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Parse: Conjunction Root: εἴτε Sense: if … if. |
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| ὑπὲρ | as regards |
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Parse: Preposition Root: ὑπέρ Sense: in behalf of, for the sake of. |
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| Τίτου | Titus |
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Parse: Noun, Genitive Masculine Singular Root: Τίτος Sense: a Gentile Christian an Paul’s companion in some of his journeys. |
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| κοινωνὸς | [he is] partner |
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Parse: Noun, Nominative Masculine Singular Root: κοινωνός Sense: a partner, associate, comrade, companion. |
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| ἐμὸς | my |
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Parse: Personal / Possessive Pronoun, Nominative Masculine 1st Person Singular Root: ἐμός Sense: my, mine, etc. |
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| συνεργός | a fellow worker |
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Parse: Adjective, Nominative Masculine Singular Root: συνεργός Sense: a companion in work, fellow worker. |
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| ἀδελφοὶ | brothers |
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Parse: Noun, Nominative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| ἡμῶν | our |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ἀπόστολοι | [they are] apostles |
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Parse: Noun, Nominative Masculine Plural Root: ἀπόστολος Sense: a delegate, messenger, one sent forth with orders. |
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| ἐκκλησιῶν | of [the] churches |
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Parse: Noun, Genitive Feminine Plural Root: ἐκκλησία Sense: a gathering of citizens called out from their homes into some public place, an assembly. |
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| δόξα | [the] glory |
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Parse: Noun, Nominative Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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| Χριστοῦ | of Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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Greek Commentary for 2 Corinthians 8:23
There is no verb expressed. Supply “inquire.” He endorses Titus up to the hilt. He is “my partner” (κοινωνος εμος Koinéōnos emos) and “fellow-worker” (συνεργος sunergos). [source]
Apostles in the general sense of “sent ones” (from αποστελλω apostellō to send) by the churches and responsible to the churches for the handling of the funds. The glory of Christ (δοχα Χριστου doxa Christou). Financial agents, please observe. [source]
Financial agents, please observe. [source]
Reverse Greek Commentary Search for 2 Corinthians 8:23
Compare disciples, Matthew 10:1. Apostles is the official term, used here for the first time. They were merely learners (disciples, μαθηταὶ ) until Christ gave them authority. From ἀποστέλλω , to send away. An apostle is one sent forth. Compare John 13:16 and Rev., one that is sent. Cremer (“Biblico-Theological Lexicon”) suggests that it was the rare occurrence of the word in profane Greek that made it all the more appropriate as the distinctive appellation of the twelve. Compare Luke 6:13; Acts 1:2. Also, John 17:18, I have sent. The word is once used of Christ (Hebrews 3:1), and in a very general sense to denote an:), one sent (2 Corinthians 8:23; Philemon 2:25). [source]
The same root It was a crisis in the work of Christ. Jesus assumed full responsibility even for the choice of Judas who was not forced upon Jesus by the rest of the Twelve. “You did not choose me, but I chose you,” (John 15:16) where Jesus uses εχελεχαστε exelexasthe and εχελεχαμην exelexamēn as here by Luke.Whom also he named apostles (ους και αποστολους ωνομασεν hous kai apostolous ōnomasen). So then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in Mark 3:14 besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in Mark 3:14, but it remains doubtful whether they were not brought into Mark from Luke 6:13 where they are undoubtedly genuine. See note on Matthew 10:2 where the connection with sending them out by twos in the third tour of Galilee. The word is derived from αποστελλω apostellō to send (Latin, mitto) and apostle is missionary, one sent. Jesus applies the term to himself (απεστειλας apesteilas John 17:3) as does Hebrews 3:1. The word is applied to others, like Barnabas, besides these twelve including the Apostle Paul who is on a par with them in rank and authority, and even to mere messengers of the churches (2 Corinthians 8:23). But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself “that they might be with him” (Mark 3:14), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts 1:22). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see notes on Matthew 10:1-4; and notes on Mark 3:14-19. [source]
First aorist passive indicative of σχιζω schizō old verb to split, to make a schism or factions as Sadducees and Pharisees (Acts 23:7). This division was within the Gentile populace. Part held Common demonstrative of contrast The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (Acts 17:4.). This is the first time in the Acts that Paul and Barnabas are termed “apostles” (see also Acts 13:14). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (Acts 1:22.). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1 Corinthians 9:1.; 1 Corinthians 15:8). Paul claimed to be an apostle on a par with the twelve (Galatians 1:1, Galatians 1:16-18). The word originally means simply one sent (John 13:16) like messengers of the churches with the collection (2 Corinthians 8:23). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord‘s brother (Galatians 1:19), to Epaphroditus (Philemon 2:25) as the messenger of the church in Philippi, to Silvanus and Timothy (1 Thessalonians 2:6; Acts 18:5), apparently to Apollos (1 Corinthians 4:9), and to Andronicus and Junias (Romans 16:6.). He even calls the Judaizers “false apostles” (2 Corinthians 11:13). [source]
Indefinite relative with εαν ean and aorist subjunctive of δοκιμαζω dokimazō (to test and so approve as in Philemon 1:10). “By letters” to make it formal and regular and Paul would approve their choice of messengers to go with him to Jerusalem (2 Corinthians 8:20.). Curiously enough no names from Corinth occur in the list in Acts 20:4. To carry (απενεγκειν apenegkein). Second aorist active infinitive of αποπερω apopherō to bear away. Bounty Gift, grace, as in 2 Corinthians 8:4-7. As a matter of fact, the messengers of the churches (αποστολοι εκκλησιων apostoloi ekklēsiōn 2 Corinthians 8:23) went along with Paul to Jerusalem (Acts 20:4.). [source]
Gift, grace, as in 2 Corinthians 8:4-7. As a matter of fact, the messengers of the churches (αποστολοι εκκλησιων apostoloi ekklēsiōn 2 Corinthians 8:23) went along with Paul to Jerusalem (Acts 20:4.). [source]
Common name, though only in Philippians in N.T., contracted into Epaphras, though not the same man as Epaphras in Colossians 1:7. Note one article τον ton (the) with the three epithets given in an ascending scale (Lightfoot), brother Μου Mou (my) and υμων humōn (your) come together in sharp contrast. Messenger (αποστολον apostolon). See note on 2 Corinthians 8:23 for this use of αποστολος apostolos as messenger (missionary). Minister See note on Romans 13:6; Romans 15:16 for this ritualistic term. [source]
See note on 2 Corinthians 8:23 for this use of αποστολος apostolos as messenger (missionary). [source]
He widens the negation to include those outside of the church circles and changes the preposition from εχ ex (out of) to απο apo (from). When we might have been burdensome, as apostles of Christ (δυναμενοι εν βαρει ειναι ως Χριστου αποστολοι dunamenoi en barei einai hōs Christou apostoloi). Westcott and Hort put this clause in 1 Thessalonians 2:7. Probably a concessive participle, though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or “men of weight” as Moffatt suggests). Milligan suggests that Paul “plays here on the double sense of the phrase” like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy, as Christ‘s apostles, as missionaries clearly, whether in the technical sense or not (cf. Acts 14:4, Acts 14:14; 2 Corinthians 8:23; 2 Corinthians 11:13; Romans 16:7; Philemon 2:25; Revelation 2:2). They were entitled to pay as “Christ‘s apostles” (cf. 1 Corinthians 9; 2 Corinthians 11:7.), though they had not asked for it. [source]
Westcott and Hort put this clause in 1 Thessalonians 2:7. Probably a concessive participle, though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or “men of weight” as Moffatt suggests). Milligan suggests that Paul “plays here on the double sense of the phrase” like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy, as Christ‘s apostles, as missionaries clearly, whether in the technical sense or not (cf. Acts 14:4, Acts 14:14; 2 Corinthians 8:23; 2 Corinthians 11:13; Romans 16:7; Philemon 2:25; Revelation 2:2). They were entitled to pay as “Christ‘s apostles” (cf. 1 Corinthians 9; 2 Corinthians 11:7.), though they had not asked for it. [source]