KJV: Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.
YLT: who is comforting us in all our tribulation, for our being able to comfort those in any tribulation through the comfort with which we are comforted ourselves by God;
Darby: who encourages us in all our tribulation, that we may be able to encourage those who are in any tribulation whatever, through the encouragement with which we ourselves are encouraged of God.
ASV: who comforteth us in all our affliction, that we may be able to comfort them that are in any affliction, through the comfort wherewith we ourselves are comforted of God.
| ὁ | the [One] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| παρακαλῶν | comforting |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: παρακαλέω Sense: to call to one’s side, call for, summon. |
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| ἡμᾶς | us |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| θλίψει | tribulation |
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Parse: Noun, Dative Feminine Singular Root: θλῖψις Sense: a pressing, pressing together, pressure. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| δύνασθαι | to be able |
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Parse: Verb, Present Infinitive Middle or Passive Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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| παρακαλεῖν | to comfort |
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Parse: Verb, Present Infinitive Active Root: παρακαλέω Sense: to call to one’s side, call for, summon. |
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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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| πάσῃ | every |
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Parse: Adjective, Dative Feminine Singular Root: πᾶς Sense: individually. |
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| διὰ | through |
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Parse: Preposition Root: διά Sense: through. |
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| παρακλήσεως | comfort |
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Parse: Noun, Genitive Feminine Singular Root: παράκλησις Sense: a calling near, summons, (esp. |
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| ἧς | with which |
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Parse: Personal / Relative Pronoun, Genitive Feminine Singular Root: ὅς Sense: who, which, what, that. |
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| παρακαλούμεθα | we are comforted |
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Parse: Verb, Present Indicative Middle or Passive, 1st Person Plural Root: παρακαλέω Sense: to call to one’s side, call for, summon. |
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| αὐτοὶ | ourselves |
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Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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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 1:4
Τλιπσις Thlipsis is from τλιβω thlibō to press, old and common word, as tribulation is from Latin tribulum (roller). See note on Matthew 13:21 and note on 1 Thessalonians 1:6. The English affliction is Latin afflictio from ad-fligere, to strike on. [source]
Purpose clause with eis and the articular infinitive with the accusative of general reference, a common idiom. Paul here gives the purpose of affliction in the preacher‘s life, in any Christian‘s life, to qualify him for ministry to others. Otherwise it will be professional and perfunctory. Wherewith (εις το δυνασται ημας παρακαλειν hēs). Genitive case of the relative attracted to that of the antecedent εις paraklēseōs The case of the relative here could have been either the accusative ης hēn with the passive verb retained as in Mark 10:38 or the instrumental παρακλησεως hēi Either is perfectly good Greek (cf. Ephesians 1:6; Ephesians 4:1). Personal experience of God‘s comfort is necessary before we can pass it on to others. [source]
Genitive case of the relative attracted to that of the antecedent εις paraklēseōs The case of the relative here could have been either the accusative ης hēn with the passive verb retained as in Mark 10:38 or the instrumental παρακλησεως hēi Either is perfectly good Greek (cf. Ephesians 1:6; Ephesians 4:1). Personal experience of God‘s comfort is necessary before we can pass it on to others. [source]
Note the nice use of the article: all our tribulation, collectively; any or every trouble, specifically. In is literally upon; the trouble forming the ground of the comfort. So in hope, Romans 4:18; Romans 5:2. [source]
An illustration of the personal character which pervades this epistle. Paul had been oppressed with anxiety concerning the reception of his first epistle by the Corinthian Church, by the delay of tidings, and by his disappointment in meeting Titus. The tidings, when at last they did arrive, aroused his gratitude for the wholesome effect of his rebuke upon the Church, and his indignation at the aggressions of the Judaizing teachers. With these feelings mingled his anxiety to hasten, in the Corinthian Church, the contribution for the poor saints in Judaea. This second letter therefore bears the marks of the high tension of feeling which finds expression in frequent personal allusions, especially to his afflictions. [source]
Reverse Greek Commentary Search for 2 Corinthians 1:4
From παρά , to the side of, and καλέω , to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb παρακαλέω , to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4: with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (Matthew 8:34; Matthew 14:36; Mark 1:40; Mark 5:12, etc.). In the sense of consolation or comfort the noun occurs in Luke 2:25; Luke 6:24; 2 Corinthians 1:3; 2 Corinthians 7:4; Philemon 1:7. The verb, in Matthew 2:18; Matthew 5:4:; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in Acts 13:15; Romans 12:8; Hebrews 13:22. The verb, in Acts 2:40; Acts 11:23; Acts 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word παράκλητος the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80, “the child waxed, and was comforted in spirit” (A. V., waxed strong )and Tyndale, Luke 22:43, “there appeared an angel from heaven comforting him” (A. V., strengthening )The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and ofjudgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says “they that mourn shall be comforted,” he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights. [source]
“From first day from which.” He had first “set foot” Literally, “How I came (from Asia and so was) with you.” Cf. 1 Thessalonians 1:5; 2 Thessalonians 2:1-10 where Paul likewise dares to refer boldly to his life while with them “all the time” (τον παντα χρονον ton panta chronon). Accusative of duration of time. So far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19. Serving the Lord It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
The manner in which Paul, so to speak, fondles this word, is most beautiful. Compare 2 Corinthians 1:4-6. [source]
Regular perfect of εχω echō to have. And still have the vivid recollection of that experience. For this lively dramatic use of the present perfect indicative for a past experience see also εσχηκα eschēka in 2 Corinthians 2:13 (Moulton, Prolegomena, p. 143f.; Robertson, Grammar, p. 896f.). That we should not trust in ourselves A further purpose of God in affliction beyond that in 2 Corinthians 1:4. “This dreadful trial was sent to him in order to give him a precious spiritual lesson (2 Corinthians 12:7-10)” (Robertson and Plummer). Note periphrastic perfect active subjunctive of πειτω peithō to persuade. In (επι epi), upon, both ourselves and God. [source]
A further purpose of God in affliction beyond that in 2 Corinthians 1:4. “This dreadful trial was sent to him in order to give him a precious spiritual lesson (2 Corinthians 12:7-10)” (Robertson and Plummer). Note periphrastic perfect active subjunctive of πειτω peithō to persuade. In (επι epi), upon, both ourselves and God. [source]