KJV: And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.
YLT: and whether we be in tribulation, it is for your comfort and salvation, that is wrought in the enduring of the same sufferings that we also suffer; whether we are comforted, it is for your comfort and salvation;
Darby: But whether we are in tribulation, it is for your encouragement and salvation, wrought in the endurance of the same sufferings which we also suffer,
ASV: But whether we are afflicted, it is for your comfort and salvation; or whether we are comforted, it is for your comfort, which worketh in the patient enduring of the same sufferings which we also suffer:
δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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θλιβόμεθα | we are constricted |
Parse: Verb, Present Indicative Middle or Passive, 1st Person Plural Root: θλίβω Sense: to press (as grapes), press hard upon. |
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ὑπὲρ | [it is] for |
Parse: Preposition Root: ὑπέρ Sense: in behalf of, for the sake of. |
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τῆς | - |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ὑμῶν | your |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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παρακλήσεως | comfort |
Parse: Noun, Genitive Feminine Singular Root: παράκλησις Sense: a calling near, summons, (esp. |
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σωτηρίας | salvation |
Parse: Noun, Genitive Feminine Singular Root: σωτηρία Sense: deliverance, preservation, safety, salvation. |
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παρακαλούμεθα | we are encouraged |
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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ἐνεργουμένης | operating |
Parse: Verb, Present Participle Middle, Genitive Feminine Singular Root: ἐνεργέω Sense: to be operative, be at work, put forth power. |
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ὑπομονῇ | [the] endurance |
Parse: Noun, Dative Feminine Singular Root: ὑπομονή Sense: steadfastness, constancy, endurance. |
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τῶν | of the |
Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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αὐτῶν | same |
Parse: Personal / Possessive Pronoun, Genitive Neuter 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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παθημάτων | sufferings |
Parse: Noun, Genitive Neuter Plural Root: πάθημα Sense: that which one suffers or has suffered. |
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ὧν | that |
Parse: Personal / Relative Pronoun, Genitive Neuter Plural Root: ὅς Sense: who, which, what, that. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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πάσχομεν | suffer |
Parse: Verb, Present Indicative Active, 1st Person Plural Root: πάσχω Sense: to be affected or have been affected, to feel, have a sensible experience, to undergo. |
Greek Commentary for 2 Corinthians 1:6
The alternatives in Paul‘s experience (afflicted τλιβομετα thlibometha comforted παρακαλουμετα parakaloumetha) work out for their good when they are called on to endure like sufferings “which we also suffer” The relative ων hōn is attracted from neuter accusative plural α ha to genitive case of the antecedent πατηματων pathēmatōn (sufferings). [source]
The MSS. differ in their arrangement of this verse. The main points of difference may be seen by comparing the A.V. and Rev. The sense is not affected by the variation. [source]
See on Mark 6:14; see on James 5:16. [source]
Reverse Greek Commentary Search for 2 Corinthians 1:6
Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER- -DIVIDER- 2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER- 3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER- -DIVIDER- Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER- -DIVIDER- The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER- -DIVIDER- 4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER- 5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER- -DIVIDER- It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER- -DIVIDER- It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER- -DIVIDER- It must be carefully noted:-DIVIDER- 1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER- -DIVIDER- 2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER- -DIVIDER- 3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]
Second aorist active indicative of εχιστημι existēmi old verb, here to stand out of oneself (intransitive) from εκστασις ekstasis ecstasy, comes as in Mark 5:42. It is literary plural, for Paul is referring only to himself. See note on 2 Corinthians 1:6 for ειτεειτε eite -eite It is a condition of the first class and Paul assumes as true the charge that he was crazy (if I was crazy) for the sake of argument. Festus made it later (Acts 26:24). He spoke with tongues (1 Corinthians 14:18) and had visions (2 Corinthians 12:1-6) which probably the Judaizers used against him. A like charge was made against Jesus (Mark 3:21). People often accuse those whom they dislike with being a bit off. [source]
Better, passions. Often sufferings, as Romans 8:18; 2 Corinthians 1:5, 2 Corinthians 1:6, 2 Corinthians 1:7; Philemon 3:10; Hebrews 2:9. Often of Christ's sufferings. Comp. passions of sins, Romans 7:5(see on motions ). olxx, where we find πάθος in both senses, but mostly sufferings. Πάθος also in N.T., but rarely and PoSee Romans 1:26; Colossians 3:5; 1 Thessalonians 4:5: always of evil desires. [source]
See on 1 Thessalonians 2:13. Middle voice, comp. Romans 7:5; 2 Corinthians 1:6; 2 Corinthians 4:12; 2 Thessalonians 2:7; Ephesians 3:20. Not passive, as by many Roman Catholic expositors, faith which is wrought by love. [source]
See on tribulation, Matthew href="/desk/?q=mt+13:21&sr=1">Matthew 13:21, and comp. 2 Corinthians 1:6; 2 Corinthians 4:8; 2 Thessalonians 1:6, 2 Thessalonians 1:7; Hebrews 11:37. [source]
“Because of the elect.” God‘s elect (Romans 8:33; Colossians 3:12; Titus 1:1) for whom Paul suffered so much (2 Corinthians 1:6; 2 Corinthians 12:15; Philemon 2:17; Ephesians 3:1, Ephesians 3:13). [source]
First aorist active indicative of παρακολουτεω parakoloutheō for which see note on 1 Timothy 4:6. Some MSS. have perfect active παρηκολουτηκας parēkolouthēkas (thou hast followed). Nine associative-instrumental cases here after the verb (teaching, διδασκαλιαι didaskaliāi Romans 12:7; conduct, αγωγηι agōgēi old word here only in N.T.; purpose, προτεσει prothesei Romans 8:28; faith, πιστει pistei 1 Thessalonians 3:6; longsuffering, μακροτυμιαι makrothumiāi Colossians 1:11; persecutions, διωγμοις diōgmois 2 Thessalonians 1:4; sufferings, πατημασιν pathēmasin 2 Corinthians 1:6.). The two last items belong to 2 Timothy 3:11. [source]