KJV: This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.
YLT: This third time do I come unto you; on the mouth of two witnesses or three shall every saying be established;
Darby: This third time I am coming to you. In the mouth of two or three witnesses shall every matter be established.
ASV: This is the third time I am coming to you. At the mouth of two witnesses or three shall every word established.
| Τρίτον | Third |
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Parse: Adjective, Accusative Neuter Singular Root: τρίτον Sense: the third. |
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| τοῦτο | this [time] |
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Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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| ἔρχομαι | I am coming |
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Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular Root: ἔρχομαι Sense: to come. |
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| Ἐπὶ | In [the] |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| στόματος | mouth |
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Parse: Noun, Genitive Neuter Singular Root: στόμα Sense: the mouth, as part of the body: of man, of animals, of fish, etc. |
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| δύο | of two |
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Parse: Adjective, Genitive Masculine Plural Root: δύο Sense: the two, the twain. |
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| μαρτύρων | witnesses |
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Parse: Noun, Genitive Masculine Plural Root: μάρτυς Sense: a witness. |
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| τριῶν | three |
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Parse: Adjective, Genitive Masculine Plural Root: τρεῖς Sense: three. |
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| σταθήσεται | will be established |
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Parse: Verb, Future Indicative Passive, 3rd Person Singular Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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| πᾶν | every |
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Parse: Adjective, Nominative Neuter Singular Root: πᾶς Sense: individually. |
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| ῥῆμα | matter |
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Parse: Noun, Nominative Neuter Singular Root: ῥῆμα Sense: that which is or has been uttered by the living voice, thing spoken, word. |
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Greek Commentary for 2 Corinthians 13:1
Either the third that he had planned to come or that he had been twice. The warning is made by quoting Deuteronomy 19:15. [source]
The great mass of modern expositors hold that Paul made three visits to Corinth, of the second of which there is no record. [source]
The third visit which I am about to pay. Alford observes that had not chronological theories intervened, no one would ever have thought of any other rendering. Those who deny the second visit explain: this is the third time that I have been intending to come. [source]
Reverse Greek Commentary Search for 2 Corinthians 13:1
In Luke 5:7 the word rendered partners is μέτοχοι ; from μετά ,with, and ἔχω ,to have. The word here denotes a closer association, a common interest. The kindred noun, κοινωνία ,fellowship, is used of the fellowship of believers with Christ (1 Corinthians 1:9); the communion of the body and blood of Christ (1 Corinthians 10:16); the communion of the Holy Ghost (2 Corinthians 13:14). The persons referred to in Luke 5:7 might have been only hired workmen (Mark 1:20), temporarily associated with the principals. [source]
Perfect active indicative of γινωσκω ginōskō “I have come to know and still know,” the knowledge of personal experience (John 2:24.). The love o‘ God Objective genitive, “the love toward God.” See Luke 11:42 for this phrase in the same sense (only other instance in the Gospels, but common in 1John (1 John 2:5; 1 John 3:17; 1 John 4:7, 1 John 4:9; 1 John 5:3) and in 2 Thessalonians 3:5; 2 Corinthians 13:14; Romans 5:5. The sense of God‘s love for man occurs in 1 John 3:1; 1 John 4:9, 1 John 4:10, 1 John 4:16; John 15:9. of Christ‘s love for man. These rabbis did not love God and hence did not love Christ. [source]
Condition of third class, undetermined with prospect of determination The emphasis is on εγω egō (I alone with no other witness). Is not true In law the testimony of a witness is not received in his own case (Jewish, Greek, Roman law). See Deuteronomy 19:15 and the allusion to it by Jesus in Matthew 18:16. See also 2 Corinthians 13:1; 1 Timothy 5:19. And yet in John 8:12-19 Jesus claims that his witness concerning himself is true because the Father gives confirmation of his message. The Father and the Son are the two witnesses (John 8:17). It is a paradox and yet true. But here Jesus yields to the rabbinical demand for proof outside of himself. He has the witness of another (the Father, John 5:32, John 5:37), the witness of the Baptist (John 5:33), the witness of the works of Jesus (John 5:36), the witness of the Scriptures (John 5:39), the witness of Moses in particular (John 5:45). [source]
That is, Achaia (Acts 18:12; Acts 19:21), and particularly Corinth, whither he had at last come again after repeated attempts, pauses, and delays (2 Corinthians 13:1). Now at last the coast was clear and Paul apparently had an open door in Corinth during these three months, so completely had Titus at last done away with the opposition of the Judaizers there. [source]
We have no way of knowing why Luke did not tell of Paul‘s stay in Troas (2 Corinthians 2:12.) nor of meeting Titus in Macedonia (2 Corinthians 2:13-7:16) nor of Paul‘s visit to Illyricum (Romans 15:19.) to give time for II Corinthians to do its work (2 Corinthians 13:1-14), one of the most stirring experiences in Paul‘s whole career when he opened his heart to the Corinthians and won final victory in the church by the help of Titus who also helped him round up the great collection in Achaia. He wrote II Corinthians during this period after Titus arrived from Corinth. The unity of II Corinthians is here assumed. Paul probably met Luke again in Macedonia, but all this is passed by except by the general phrase: “had given them much exhortation” Literally, “having exhorted them (the Macedonian brethren) with much talk” (instrumental case). [source]
Compare 1 Corinthians 16:20; 2 Corinthians 13:12, 1 Thessalonians 5:26; 1 Peter 5:14. [source]
For goodness, see on Romans 3:12. Ἁποτομία severityonly here in the New Testament. The kindred adverb, ἀποτόμως sharplyoccurs 2 Corinthians 13:10; Titus 1:13. From ἀποτέμνω tocut off. Hence that which is abrupt, sharp. [source]
Accusative of general reference, “so far as what proceeds from you” (“the from you part”). See το κατ εμε to kat' eme in Romans 1:15. This phrase explains “if it be possible” “All your part is to be peace” (Alford). For “be at peace” (ειρηνευοντες eirēneuontes) see 2 Corinthians 13:11. [source]
“In a ring” Probably a journey during the time when Paul left Macedonia and waited for II Corinthians to have its effect before coming to Corinth. If so, see notes on 2 Corinthians 13:1-14 and notes on Acts 20:1-3. When he did come, the trouble with the Judaizers was over. Illyricum seems to be the name for the region west of Macedonia (Dalmatia). Strabo says that the Egnatian Way passed through it. Arabia and Illyricum would thus be the extreme limits of Paul‘s mission journeys so far. [source]
One of the characteristics of God that Paul often mentions in benedictions (1 Thessalonians 5:23; 2 Thessalonians 3:16; 2 Corinthians 13:11; Philemon 4:9; Romans 16:20). Because of the “amen” here some scholars would make this the close of the Epistle and make chapter 16 a separate Epistle to the Ephesians. But the MSS. are against it. There is nothing strange at all in Paul‘s having so many friends in Rome though he had not yet been there himself. Rome was the centre of the world‘s life as Paul realized (Romans 1:15). All men sooner or later hoped to see Rome. [source]
The near-east mode of salutation as hand-shaking in the Western. In China one shakes hands with himself. Men kissed men and women kissed women. See note on 1 Thessalonians 5:26; 1 Corinthians 16:20; 2 Corinthians 13:12. [source]
Result expressed by the perfect active infinitive πεπληρωκεναι peplērōkenai (from πληροω plēroō) with the accusative με me (general reference). Round about even unto Illyricum (κυκλωι μεχρι του Ιλλυρικου kuklōi mechri tou Illurikou). “In a ring” (κυκλωι kuklōi locative case of κυκλος kuklos). Probably a journey during the time when Paul left Macedonia and waited for II Corinthians to have its effect before coming to Corinth. If so, see notes on 2 Corinthians 13:1-14 and notes on Acts 20:1-3. When he did come, the trouble with the Judaizers was over. Illyricum seems to be the name for the region west of Macedonia (Dalmatia). Strabo says that the Egnatian Way passed through it. Arabia and Illyricum would thus be the extreme limits of Paul‘s mission journeys so far. [source]
Neuter singular of the verbal adjective rather than the substantive δυναμιν dunamin Endured (ηνεγκεν ēnegken). Constative second aorist active indicative of the old defective verb περω pherō to bear. Vessels of wrath The words occur in Jeremiah 50:25 (lxx Jer 27:25), but not in the sense here (objective genitive like τεκνα οργης tekna orgēs Ephesians 2:3, the objects of God‘s wrath). Fitted (κατηρτισμενα katērtismena). Perfect passive participle of καταρτιζω katartizō old verb to equip (see note on Matthew 4:21 and see 2 Corinthians 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1 Thessalonians 2:15. Unto destruction Endless perdition (Matthew 7:13; 2 Thessalonians 2:3; Philemon 3:19), not annihilation. [source]
The words occur in Jeremiah 50:25 (lxx Jer 27:25), but not in the sense here (objective genitive like τεκνα οργης tekna orgēs Ephesians 2:3, the objects of God‘s wrath). Fitted (κατηρτισμενα katērtismena). Perfect passive participle of καταρτιζω katartizō old verb to equip (see note on Matthew 4:21 and see 2 Corinthians 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1 Thessalonians 2:15. Unto destruction Endless perdition (Matthew 7:13; 2 Thessalonians 2:3; Philemon 3:19), not annihilation. [source]
Perfect passive participle of καταρτιζω katartizō old verb to equip (see note on Matthew 4:21 and see 2 Corinthians 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1 Thessalonians 2:15. [source]
God is the agent Old word from κοινωνος Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
Old word from κοινωνος Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
Accusative of general reference, “as for anything else.” Added to make clear that he is not meaning to omit any one who deserves mention. See also 1 Thessalonians 4:1; 1 Corinthians 4:2; 2 Corinthians 13:11; 2 Timothy 4:8. Ellicott insists on a sharp distinction from το λοιπον to loipon “as for the rest” (2 Thessalonians 3:1; Philemon 3:1; Philemon 4:8; Ephesians 6:10). Paul casts no reflection on baptism, for he could not with his conception of it as the picture of the new life in Christ (Romans 6:2-6), but he clearly denies here that he considers baptism essential to the remission of sin or the means of obtaining forgiveness. [source]
Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2 Corinthians 10:1; Romans 12:1; Romans 15:30). That (ινα hina). Purport (sub-final) rather than direct purpose, common idiom in Koiné{[28928]}š (Robertson, Grammar, pp.991-4) like 1 Corinthians 6:1-119. Used here with λεγητε ηι ητε κατηρτισμενοι legēteλεγητε παντες ēiμη ηι εν υμιν σχισματα ēte katērtismenoi though expressed only once. All speak Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις Schisma is from στασις schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1714229026_58), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
In the synagogue men kissed men and women kissed women. This was the Christian custom at a later date and apparently so here. See note on 1 Thessalonians 5:26; note on 2 Corinthians 13:12; Romans 3:8; 1 Peter 5:14. It seems never to have been promiscuous between the sexes. [source]
Note the absence of Πνευμα to en autōi It is not the mere self-consciousness of God, but the personal Holy Spirit in his relation to God the Father. Paul‘s analogy between the spirit of man and the Spirit of God does not hold clear through and he guards it at this vital point as he does elsewhere as in Romans 8:26 and in the full Trinitarian benediction in 2 Corinthians 13:13. Pneuma in itself merely means breath or wind as in John 3:8. To know accurately Paul‘s use of the word in every instance calls for an adequate knowledge of his theology, and psychology. But the point here is plain. God‘s Holy Spirit is amply qualified to make the revelation claimed here in 1 Corinthians 2:6-10. [source]
The puffed up Judaizers did a deal of talking in Paul‘s absence. He will come and will know their real strength. II Corinthians gives many evidences of Paul‘s sensitiveness to their talk about his inconsistencies and cowardice (in particular chs. 2 Corinthians 1; 2; 10; 11; 12; 2 Corinthians 13:1-14). He changed his plans to spare them, not from timidity. It will become plain later that Timothy failed on this mission and that Titus succeeded. [source]
Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις Schisma is from στασις schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
The self-consciousness of man that resides in the man or woman (generic term for mankind, το πνευμα του τεου anthrōpos). The Spirit of God (το εν αυτωι to pneuma tou theou). Note the absence of Πνευμα to en autōi It is not the mere self-consciousness of God, but the personal Holy Spirit in his relation to God the Father. Paul‘s analogy between the spirit of man and the Spirit of God does not hold clear through and he guards it at this vital point as he does elsewhere as in Romans 8:26 and in the full Trinitarian benediction in 2 Corinthians 13:13. Pneuma in itself merely means breath or wind as in John 3:8. To know accurately Paul‘s use of the word in every instance calls for an adequate knowledge of his theology, and psychology. But the point here is plain. God‘s Holy Spirit is amply qualified to make the revelation claimed here in 1 Corinthians 2:6-10. [source]
Only here in the New Testament. See on be perfect, 2 Corinthians 13:11. Rev., perfecting. [source]
Late word from καταρτιζω katartizō to fit, to equip (see verb in 2 Corinthians 13:11). In Plutarch, only here in N.T. [source]
Articular second aorist active infinitive with negative μη mē in apposition with τουτο touto (this) preceding. What does Paul mean by “again” And so as to 2 Corinthians 13:1. There is absolutely no way to tell clearly whether Paul had already made a second visit. If he had done so, it is a bit odd that he did not plainly say so in 2 Corinthians 1:15. when he is apologizing for not having made the proposed visit (“a second benefit”). [source]
See on Matthew 4:21; see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. The word is used of reconciling factions, as Hdt. v. 28; of setting bones; of mending nets, Mark 1:19; of equipping or preparing, Romans 9:22, Hebrews 10:5; Hebrews 11:3; of manning a fleet, or supplying an army with provisions. Usually by Paul metaphorically as here. The idea of amendment is prominent: set him to rights: bring him into line. Comp. 2 Corinthians 13:11; 1 Corinthians 1:10. [source]
The farewell salutation is much briefer than that in2 Corinthians 13:13, but identical with that inPhilemon 1:25. He calls them “brethren” (αδελποι adelphoi) in spite of the sharp things spoken to them.sa120 [source]
See on 2 Corinthians 13:11. Omit my brethren. [source]
See on Phlippians 1:4, and 2 Corinthians 13:11. [source]
See on 2 Corinthians 13:11. [source]
Lit., for the rest. Frequent in Paul's writings in introducing the conclusions of his letters. See 1 Thessalonians 4:1; 2 Thessalonians 3:1; 2 Corinthians 13:11, note. Evidently Paul was about to close his letter, when his thought was directed into another channel - the Judaizing teachers, and their attempts to undermine his influence. [source]
Communion with the Holy Spirit, whose first fruit is love. Galatians 5:22. Participation in His gifts and influences. Compare 2 Peter 1:4, and 2 Corinthians 13:13. [source]
Accusative of general reference, literally, “as for the rest.” So again in Phlippians 4:8. It (or just λοιπον loipon) is a common phrase towards the close of Paul‘s Epistles (2 Thessalonians 3:1; 2 Corinthians 13:11). In Ephesians 6:10 we have του λοιπου tou loipou (genitive case). But Paul uses the idiom elsewhere also as in 1 Corinthians 7:29; 1 Thessalonians 4:1 before the close of the letter is in sight. It is wholly needless to understand Paul as about to finish and then suddenly changing his mind like some preachers who announce the end a half dozen times. [source]
On the benedictions, see on 2 Corinthians 13:14. This short form occurs only here, 1 Timothy 6:21; 2 Timothy 4:22.sa40 [source]
See on 2 Corinthians 13:12. Comp. Romans 16:16; 1 Corinthians 16:20; 1 Peter 5:14. [source]
Accusative of general reference of λοιπος loipos as for the rest. It does not mean actual conclusion, but merely a colloquial expression pointing towards the end (Milligan) as in 2 Corinthians 13:11; 2 Timothy 4:8. So το λοιπον to loipon in 2 Thessalonians 3:1; Philemon 3:1; Philemon 4:8. [source]
The God characterized by peace in his nature, who gladly bestows it also. Common phrase (Milligan) at close of Paul‘s Epistles (2 Corinthians 13:11; Romans 15:33; Romans 16:20; Philemon 4:9) and the Lord of peace in 2 Thessalonians 3:6. [source]
With a kiss that is holy (Milligan) a token of friendship and brotherly love (1 Corinthians 16:20; 2 Corinthians 13:12; Romans 16:16). In 1 Peter 5:14 it is “with a kiss of love.” This was the customary salutation for rabbis. [source]
Paul prefers this noble word to the customary ερρωστε errōsthe (Farewell, Be strong). See 2 Thessalonians 3:18 for identical close save added παντων pantōn (all). A bit shorter form in 1 Corinthians 16:23; Romans 16:20 and still shorter in Colossians 4:18; 1 Timothy 6:21; Titus 3:15; 2 Timothy 4:22. The full Trinitarian benediction we find in 2 Corinthians 13:13.sa120 [source]
It is uncertain whether the first article ο ho is genuine as it is absent in B D. Usually Paul has the Father before Christ except here, 2 Corinthians 13:13; Galatians 1:1. [source]
Or on the authority of. On condition that two witnesses testify. The O.T. law on this point in Deuteronomy 19:15. Comp. Matthew 18:16; John 8:17; 2 Corinthians 13:1. [source]
Present middle imperative with μη mē (prohibition) of παραδεχομαι paradechomai to receive, to entertain. Old verb. See Acts 22:18. Accusation (κατηγοριαν katēgorian). Old word (from κατηγορος katēgoros). In N.T. only here, Titus 1:6; John 18:29 in critical text. Except For this double construction see note on 1 Corinthians 14:5; 1 Corinthians 15:2. At the mouth of (επι epi). Idiomatic use of επι epi (upon the basis of) as in 2 Corinthians 13:1. [source]
For this double construction see note on 1 Corinthians 14:5; 1 Corinthians 15:2. At the mouth of (επι epi). Idiomatic use of επι epi (upon the basis of) as in 2 Corinthians 13:1. [source]
Idiomatic use of επι epi (upon the basis of) as in 2 Corinthians 13:1. [source]
Lit. as to what remains. Λοιπὸν or τὸ λοιπὸν either finally, as 2 Corinthians 13:11; or henceforth as here, Mark 14:41; 1 Corinthians 7:29, Hebrews 10:13: or for the rest, besides, as 1 Thessalonians 4:1(note); 2 Thessalonians 3:1. [source]
Ἑπὶ does not mean here to or for (purpose or object). but indicates the ground on which the unprofitableness of the wordy strife rests. Unprofitable because it works subversion of the hearers. Καταστροφή subversiontransliterated into catastrophe, only here and 2 Peter 2:6. In lxx of the destruction or overthrow of men or cities. Καταστρέφειν tooverturn, Matthew 21:12; Mark 11:15; Acts 15:16, cit. Paul uses καθαίρεσις pullingdown, 2 Corinthians 10:4, 2 Corinthians 10:8; 2 Corinthians 13:10 [source]
Lit. to nothing useful. Ἑπ ' οὐδὲν , oP. He uses εἰς κενόν tono purpose. See 2 Corinthians 6:1; Galatians 2:2; Philemon 2:16; 1 Thessalonians 3:5. Χρήσιμος usefulN.T.oTo the subverting ( ἐπὶ καταστροφῇ ) Ἑπὶ does not mean here to or for (purpose or object). but indicates the ground on which the unprofitableness of the wordy strife rests. Unprofitable because it works subversion of the hearers. Καταστροφή subversiontransliterated into catastrophe, only here and 2 Peter 2:6. In lxx of the destruction or overthrow of men or cities. Καταστρέφειν tooverturn, Matthew 21:12; Mark 11:15; Acts 15:16, cit. Paul uses καθαίρεσις pullingdown, 2 Corinthians 10:4, 2 Corinthians 10:8; 2 Corinthians 13:10 [source]
Final clause with ινα hina and present subjunctive of ειμι eimi Αρτιος Artios is old word (from root αρω arō to fit), specially adapted, here only in N.T. Furnished completely (εχηρτισμενος exērtismenos). Perfect passive participle of εχαρτιζω exartizō rare verb, to furnish (fit) fully (perfective use of εχ ex), in N.T. only here and Acts 21:5. In Josephus. For καταρτιζω katartizō see note on Luke 6:40; 2 Corinthians 13:11. [source]
Perfect passive participle of εχαρτιζω exartizō rare verb, to furnish (fit) fully (perfective use of εχ ex), in N.T. only here and Acts 21:5. In Josephus. For καταρτιζω katartizō see note on Luke 6:40; 2 Corinthians 13:11. [source]
Old adverb from αποτομος apotomos (from αποτεμνω apotemnō to cut off), in N.T. only here and 2 Corinthians 13:10, “curtly,” “abruptly.” It is necessary to appear rude sometimes for safety, if the house is on fire and life is in danger. That they may be sound (ινα υγιαινωσιν hina hugiainōsin). Final clause with ινα hina and present active subjunctive of υγιαινω hugiainō for which verb see note on 1 Timothy 1:10. [source]
Only here and 2 Corinthians 13:10(note). Paul has ἀποτομία severity Romans 11:22(note). lxx, ἀποτόμως severelyonly Wisd. 5:22; ἀποτόμος severe(not in N.T.), Wisd. 5:20; 11:10; 12:9. From ἀποτέμνειν tocut off. It signifies abrupt, harsh, summary dealing. [source]
By the grace of Jesus Christ. See Acts 15:11; 2 Corinthians 8:9; 2 Corinthians 13:14; Romans 5:6; Galatians 1:6. [source]
First aorist active optative of καταρτιζω katartizō to equip, as in Hebrews 10:5. A wish for the future. See 1 Corinthians 1:10; 2 Corinthians 13:11; 2 Timothy 3:17. Working in us “Doing in us.” Some MSS. read “in you.” Well-pleasing Compound adjective Usually with the dative (Romans 12:2), here with enōpion autou more like the Hebrew. This is one of the noblest doxologies in the N.T. [source]
The A. V. overlooks the αὐτὸς , himself, which is very significant as indicating God's personal interest and energy in the work of confirming his children. Shall perfect. Rev. reads restore, in margin. The root of this word appears in ἄρω or ἀραρίσκω , to fit or join together. So ἄρθρον means a joint. The radical notion of the verb is, therefore, adjustment - the-DIVIDER- putting of all the parts into right relation and connection. We find it used of mending the nets (Matthew 4:21), and of restoring an erring brother (Galatians 6:1); of framing the body and the worlds (Hebrews 10:5; Hebrews 11:3); of the union of members in the church (1 Corinthians 1:10; 2 Corinthians 13:11). Out of this comes the general sense of perfecting (Matthew 21:16; Luke 6:40; 1 Thessalonians 3:10). [source]
Condition of first class with ει ei and the present active indicative, assumed as true. The conditions for a legally valid witness are laid down in Deuteronomy 19:15 (cf. Matthew 18:16; John 8:17.; John 10:25; 2 Corinthians 13:1). [source]
This teaching of Christ of 2 John 1:9, which is the standard by which to test Gnostic deceivers (2 John 1:7). John does not refer to entertaining strangers (Hebrews 13:2; 1 Timothy 5:10), but to the deceiving propagandists who were carrying dissension and danger with them.Receive him not (μη mē lambanete auton). Present active imperative with λαμβανω mē For εις οικιαν lambanō in this sense see John 1:12; John 6:21; John 13:20.Into your house Definite without the article like our at home, to town.Give him no greeting (χαιρειν chairein autōi mē legete). “Say not farewell to him.” Apparently λεγετε chairein here (present active infinitive, object of μη legete present active imperative with negative χαιρειν mē) is used of farewell as in 2 Corinthians 13:11, though usually in the N.T. (Acts 15:23; Acts 23:26; James 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Luke 10:5. On the other hand, if chairein means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers. [source]
Definite without the article like our at home, to town.Give him no greeting (χαιρειν chairein autōi mē legete). “Say not farewell to him.” Apparently λεγετε chairein here (present active infinitive, object of μη legete present active imperative with negative χαιρειν mē) is used of farewell as in 2 Corinthians 13:11, though usually in the N.T. (Acts 15:23; Acts 23:26; James 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Luke 10:5. On the other hand, if chairein means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers. [source]
“Say not farewell to him.” Apparently λεγετε chairein here (present active infinitive, object of μη legete present active imperative with negative χαιρειν mē) is used of farewell as in 2 Corinthians 13:11, though usually in the N.T. (Acts 15:23; Acts 23:26; James 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Luke 10:5. On the other hand, if chairein means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers. [source]
Future active indicative of υπομιμνησκω hupomimnēskō old compound (John 14:26; 2 Peter 1:12). The aged apostle is not afraid of Diotrephes and here defies him.Which he doeth (α ποιει ha poiei). Present active indicative, “which he keeps on doing.”Prating against us Present active participle of old verb (from πλυαρος phluaros babbling 1 Timothy 5:13), to accuse idly and so falsely, here only in N.T. with accusative ημας hēmās (us).With wicked words (λογοις πονηροις logois ponērois). Instrumental case. Not simply foolish chatter, but malevolent words.Not content Present passive participle of αρκεω arkeō with usual negative μη mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει kōluei). “He hinders.” Present active indicative of κωλυω kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει ekballei can be understood in various ways, like κωλυει kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
Present active participle of old verb (from πλυαρος phluaros babbling 1 Timothy 5:13), to accuse idly and so falsely, here only in N.T. with accusative ημας hēmās (us).With wicked words (λογοις πονηροις logois ponērois). Instrumental case. Not simply foolish chatter, but malevolent words.Not content Present passive participle of αρκεω arkeō with usual negative μη mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει kōluei). “He hinders.” Present active indicative of κωλυω kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει ekballei can be understood in various ways, like κωλυει kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
Present passive participle of αρκεω arkeō with usual negative μη mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει kōluei). “He hinders.” Present active indicative of κωλυω kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει ekballei can be understood in various ways, like κωλυει kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
Paul nowhere joins the Spirit with the Father and the Son in his opening salutations. The nearest approach is 2 Corinthians 13:13. The reference is not to the seven principal angels (Revelation 8:2). These could not be properly spoken of as the source of grace and peace; nor be associated with the Father and the Son; nor take precedence of the Son, as is the case here. Besides, angels are never called spirits in this book. With the expression compare Revelation 4:5, the seven lamps of fire, “which are the seven Spirits of God:” Revelation 3:1, where Jesus is said to have “the seven Spirits of God.” Thus the seven Spirits belong to the Son as well as to the Father (see John 15:26). The prototype of John's expression is found in the vision of Zechariah, where the Messiah is prefigured as a stone with seven eyes, “the eyes of the Lord, which run to and fro through the whole earth” (Zechariah 3:9; Zechariah 4:10). Compare also the same prophet's vision of the seven-branched candlestick (Zechariah 4:2). Hence the Holy Spirit is called the Seven Spirits; the perfect, mystical number seven indicating unity through diversity (1 Corinthians 12:4). Not the sevenfold gifts of the Spirit are meant, but the divine Personality who imparts them; the one Spirit under the diverse manifestations. Richard of St. Victor (cited by Trench, “Seven Churches”) says: “And from the seven Spirits, that is, from the sevenfold Spirit, which indeed is simple in nature, sevenfold in grace.”-DIVIDER- [source]
Perfect passive predicate participle of τοπος hetoimazō for which verb see Matthew 20:23; Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 16:12; Revelation 19:7; Revelation 21:2, and for its use with απο του τεου topos John 14:2. and for the kind of fellowship meant by it (Psalm 31:21; 2 Corinthians 13:13; Colossians 3:3; 1 John 1:3). [source]
Hebrew redundancy (where - there) as in Revelation 3:8; Revelation 8:9, Revelation 8:9; Revelation 13:8, Revelation 13:12; Revelation 17:9; Revelation 20:8.Prepared (ετοιμαζω hētoimasmenon). Perfect passive predicate participle of τοπος hetoimazō for which verb see Matthew 20:23; Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 16:12; Revelation 19:7; Revelation 21:2, and for its use with απο του τεου topos John 14:2. and for the kind of fellowship meant by it (Psalm 31:21; 2 Corinthians 13:13; Colossians 3:3; 1 John 1:3).Of God “From (by) God,” marking the source as God (Revelation 9:18; James 1:13). This anticipatory symbolism is repeated in Revelation 12:13.That there they may nourish her (ινα hina ekei trephōsin autēn). Purpose clause with τρεπουσιν hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [source]