KJV: As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.
YLT: according as also ye did acknowledge us in part, that your glory we are, even as also ye are ours, in the day of the Lord Jesus;
Darby: even as also ye have recognised us in part, that we are your boast, even as ye are ours in the day of the Lord Jesus.
ASV: as also ye did acknowledge us in part, that we are your glorying, even as ye also are ours, in the day of our Lord Jesus.
| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἐπέγνωτε | you have understood |
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Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: ἐπιγινώσκω Sense: to become thoroughly acquainted with, to know thoroughly. |
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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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| μέρους | part |
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Parse: Noun, Genitive Neuter Singular Root: μέρος Sense: a part. |
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| ὅτι | so that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| καύχημα | boasting |
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Parse: Noun, Nominative Neuter Singular Root: καύχημα Sense: that of which one glories or can glory, matter or ground of glorying. |
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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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| ἐσμεν | we are |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| καθάπερ | even as |
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Parse: Adverb Root: καθάπερ Sense: according as, just as, even as. |
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| ὑμεῖς | you [are] |
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Parse: Personal / Possessive Pronoun, Nominative 2nd Person Plural Root: σύ Sense: you. |
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| ἡμῶν | ours |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ἡμέρᾳ | day |
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Parse: Noun, Dative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Κυρίου | Lord |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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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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| Ἰησοῦ | Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Greek Commentary for 2 Corinthians 1:14
Gracious acknowledgment (second aorist active indicative of επιγνωσκω epignōskō) to the original Pauline party (1 Corinthians 1:12; 1 Corinthians 3:4) that he had seemed to care so little for them. And now in his hour of victory he shows that, if he is their ground of glorying, they are his also (cf. 1 Thessalonians 2:19.; Philemon 2:16).sa120 [source]
Referring to the partial understanding of his character and motives by the Corinthians. [source]
Reverse Greek Commentary Search for 2 Corinthians 1:14
It translates here the Hebrew word for “terrible.” In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1 Thessalonians 5:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:10). [source]
The use of πριν prin with the infinitive and the accusative of general reference is a regular Greek idiom. The use of the adjectives with the article is also good Greek, though the article is not here repeated as in Acts 1:25. The Day of the Lord is a definite conception without the article. Notable (επιπανη epiphanē) is the same root as epiphany (επιπανεια epiphaneia) used of the Second Coming of Christ (2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1; Titus 2:13). It translates here the Hebrew word for “terrible.” In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1 Thessalonians 5:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:10). [source]
Rev., glorying. Only once outside of Paul's writings, James 4:16. See on rejoiceth, James 2:13. Not ground of boasting, which would be καύχημα , as Romans 4:2; 2 Corinthians 1:14; Philemon 1:26. The reference is to the glorying of the Jew (Romans 2:17), proclaiming his own goodness and the merit of his ceremonial observances. [source]
For such a Jew as already stated for the Gentile (Romans 1:18). There is a revelation See note on 2 Thessalonians 1:5 for δικαιας κρισεως dikaias kriseōs Paul looks to the judgment day as certain (cf. 2 Corinthians 5:10-12), the day of the Lord (2 Corinthians 1:14). [source]
“Wise in yourselves.” Some MSS. read παρ εαυτοις par' heautois (by yourselves). Negative purpose here Late word from πωροω pōroō (Romans 11:7). Occurs in Hippocrates as a medical term, only here in N.T. save Mark 3:5; Ephesians 4:18. It means obtuseness of intellectual discernment, mental dulness. In part Goes with the verb γεγονεν gegonen (has happened in part). For απο μερους apo merous see note on 2 Corinthians 1:14; 2 Corinthians 2:5; Romans 15:24; for ανα μερος ana meros see note on 1 Corinthians 14:27; for εκ μερους ek merous see note on 1 Corinthians 12:27; 1 Corinthians 13:9; for κατα μερος kata meros see note on Hebrews 9:5; for μερος τι meros ti (adverbial accusative) partly see note on 1 Corinthians 11:18. Paul refuses to believe that no more Jews will be saved. Until the fulness of the Gentiles be come in (αχρι ου το πληρωμα των ετνων εισελτηι achri hou to plērōma tōn ethnōn eiselthēi). Temporal clause with αχρι ου achri hou (until which time) and the second aorist active subjunctive of εισερχομαι eiserchomai to come in (Matthew 7:13, Matthew 7:21). For fulness of the Gentiles (το πληρωμα των ετνων to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles. [source]
Goes with the verb γεγονεν gegonen (has happened in part). For απο μερους apo merous see note on 2 Corinthians 1:14; 2 Corinthians 2:5; Romans 15:24; for ανα μερος ana meros see note on 1 Corinthians 14:27; for εκ μερους ek merous see note on 1 Corinthians 12:27; 1 Corinthians 13:9; for κατα μερος kata meros see note on Hebrews 9:5; for μερος τι meros ti (adverbial accusative) partly see note on 1 Corinthians 11:18. Paul refuses to believe that no more Jews will be saved. Until the fulness of the Gentiles be come in (αχρι ου το πληρωμα των ετνων εισελτηι achri hou to plērōma tōn ethnōn eiselthēi). Temporal clause with αχρι ου achri hou (until which time) and the second aorist active subjunctive of εισερχομαι eiserchomai to come in (Matthew 7:13, Matthew 7:21). For fulness of the Gentiles (το πληρωμα των ετνων to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles. [source]
See μετανοιαν metanoian just before. “Thy unreconstructed heart,” “with no change in the attitude of thy heart.” Treasurest up for thyself (τησαυριζεις σεαυτωι thēsaurizeis seautōi). See for τησαυριζω thēsaurizō on Matthew 6:19.; Luke 12:21; 2 Corinthians 12:14. Dative case σεαυτωι seautōi (for thyself) with a touch of irony (Vincent). Wrath For such a Jew as already stated for the Gentile (Romans 1:18). There is a revelation See note on 2 Thessalonians 1:5 for δικαιας κρισεως dikaias kriseōs Paul looks to the judgment day as certain (cf. 2 Corinthians 5:10-12), the day of the Lord (2 Corinthians 1:14). [source]
Act of glorying, while in 2 Corinthians 1:14 καυχημα kauchēma is the thing boasted of. [source]
The second coming as in Phlippians 1:10. See note on 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:18; 1 Corinthians 3:13; 2 Corinthians 1:14; Romans 13:12. Paul never sets the time for the Lord‘s return, but he is cheered by that blessed hope. [source]
Accusative of the inner object with πεποιτως pepoithōs “this thing itself.” Will perfect it (επιτελεσει epitelesei). Future active indicative of επιτελεω epiteleō will fully (επι epi̇) finish. God began and God will consummate it (see note on 2 Corinthians 8:6 and note on Galatians 3:3 where both words occur together as here), but not without their cooperation and partnership. Until the day of Jesus Christ The second coming as in Phlippians 1:10. See note on 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:18; 1 Corinthians 3:13; 2 Corinthians 1:14; Romans 13:12. Paul never sets the time for the Lord‘s return, but he is cheered by that blessed hope. [source]
The day of Christ's second coming. In Paul's Epistles this is expressed by ἡ ἡμέρα theday, absolutely, 1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12: ἡ ἡμέρα ἐκείνη thatday, 2 Thessalonians 1:10: ἡμέρα χριστοῦ theday of Christ, Philemon 1:10; Philemon 2:16: ἡμέρα κυρίου or τοῦ κυρίου dayof the Lord, 1 Corinthians 5:5; 1 Thessalonians 5:2; 2 Thessalonians 2:2: ἡμέρα τοῦ κυρίου ἡμῶν Ἱησοῦ ( Χριστοῦ ), 1 Corinthians 1:8; 2 Corinthians 1:14. These expressions refer to a definite time when the Lord is expected to appear, and Paul expects this appearance soon. Attempts to evade this by referring such expressions to the day of death, or to the advance toward perfection after death until the final judgment, are forced, and are shaped by dogmatic conceptions of the nature of Biblical inspiration. In the O.T. the phrase day of the Lord denotes a time in which God will conspicuously manifest his power and goodness or his penal justice. See Isaiah 2:12; Ezekiel 13:5; Joel 1:15; Joel 2:11; and comp. Romans 2:5. The whole class of phrases is rare in N.T. outside of Paul's Epistles. [source]
The day of Christ's second appearing. See on 1 Thessalonians 5:2. In this sense the phrase occurs in the N.T. Epistles only 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10; but often in the Gospels, as Matthew 7:22; Matthew 26:29; Mark 13:32, etc. The day of the Lord's appearing is designated by Paul as ἡ ἡμέρα , absolutely, the day, Romans 13:12; 1 Corinthians 3:13; 1 Thessalonians 5:4: ἡμέρα τοῦ κυρίου theday of the Lord, 1 Corinthians 1:8; 2 Corinthians 1:14; 1 Thessalonians 5:2; 2 Thessalonians 2:2: the day of Jesus Christ or Christ, Philemon 1:6, Philemon 1:10; Philemon 2:16day when God shall judge, Romans 2:16: the day of wrath and revelation of the righteous judgment of God, Romans 2:5: the day of redemption, Ephesians 4:30. [source]
Plain reference to the exhortation to Timothy in 2 Timothy 1:8. Him whom I have believed (ωι πεπιστευκα hōi pepisteuka). Dative case of the relative (ωι hōi) with the perfect active of πιστευω pisteuō the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. I am persuaded See 2 Timothy 1:5. To guard (πυλαχαι phulaxai). First aorist active infinitive of πυλασσω phulassō the very word used in 1 Timothy 6:20 with παρατηκην parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
See 2 Timothy 1:5. To guard (πυλαχαι phulaxai). First aorist active infinitive of πυλασσω phulassō the very word used in 1 Timothy 6:20 with παρατηκην parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
Compare the same phrase in Peter's sermon, Acts 2:20. It occurs only in these two passages and 1 Thessalonians 5:2. See 1 Corinthians 1:8; 2 Corinthians 1:14. [source]
Some take this to be war between nations, like Mark 13:8, but it is more likely war against God (Psalm 2:2) and probably the battle pictured in Revelation 17:14; Revelation 19:19. Cf. 2 Peter 3:12, “the day of God,” his reckoning with the nations. See Joel 2:11; Joel 3:4. Paul uses “that day” for the day of the Lord Jesus (the Parousia) as in 1 Thessalonians 5:2; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:6; Philemon 2:16; 2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8. [source]
“Doing signs” (present active participle of ποιεω poieō). The Egyptian magicians wrought “signs” (tricks), as did Simon Magus and later Apollonius of Tyana. Houdini claimed that he could reproduce every trick of the spiritualistic mediums.Which go forth (α εκπορευεται ha ekporeuetai). Singular verb with neuter plural (collective) subject.Unto the kings The three evil spirits (dragon and the two beasts) spur on the kings of the whole world to a real world war. “There have been times when nations have been seized by a passion for war which the historian can but imperfectly explain” (Swete).To gather them together (συναγαγειν sunagagein). Second aorist active infinitive of συναγω sunagō to express purpose (that of the unclean spirits).Unto the war of the great day of God, the Almighty Some take this to be war between nations, like Mark 13:8, but it is more likely war against God (Psalm 2:2) and probably the battle pictured in Revelation 17:14; Revelation 19:19. Cf. 2 Peter 3:12, “the day of God,” his reckoning with the nations. See Joel 2:11; Joel 3:4. Paul uses “that day” for the day of the Lord Jesus (the Parousia) as in 1 Thessalonians 5:2; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:6; Philemon 2:16; 2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8. [source]
The three evil spirits (dragon and the two beasts) spur on the kings of the whole world to a real world war. “There have been times when nations have been seized by a passion for war which the historian can but imperfectly explain” (Swete).To gather them together (συναγαγειν sunagagein). Second aorist active infinitive of συναγω sunagō to express purpose (that of the unclean spirits).Unto the war of the great day of God, the Almighty Some take this to be war between nations, like Mark 13:8, but it is more likely war against God (Psalm 2:2) and probably the battle pictured in Revelation 17:14; Revelation 19:19. Cf. 2 Peter 3:12, “the day of God,” his reckoning with the nations. See Joel 2:11; Joel 3:4. Paul uses “that day” for the day of the Lord Jesus (the Parousia) as in 1 Thessalonians 5:2; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:6; Philemon 2:16; 2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8. [source]