KJV: For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise.
YLT: For we do not make bold to rank or to compare ourselves with certain of those commending themselves, but they, among themselves measuring themselves, and comparing themselves with themselves, are not wise,
Darby: For we dare not class ourselves or compare ourselves with some who commend themselves; but these, measuring themselves by themselves, and comparing themselves with themselves, are not intelligent.
ASV: For we are not bold to number or compare ourselves with certain of them that commend themselves: but they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding.
τολμῶμεν | dare we |
Parse: Verb, Present Indicative Active, 1st Person Plural Root: τολμάω Sense: not to dread or shun through fear. |
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ἐνκρῖναι | to classify |
Parse: Verb, Aorist Infinitive Active Root: ἐγκρίνω Sense: to reckon among, judge among. |
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συνκρῖναι | to compare |
Parse: Verb, Aorist Infinitive Active Root: συγκρίνω Sense: to joint together fitly, compound, combine. |
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ἑαυτούς | ourselves [with] |
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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τισιν | some |
Parse: Interrogative / Indefinite Pronoun, Dative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
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τῶν | - |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ἑαυτοὺς | themselves |
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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συνιστανόντων | commending |
Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: συνιστάω Sense: to place together, to set in the same place,to bring or band together. |
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αὐτοὶ | these |
Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἑαυτοῖς | themselves |
Parse: Reflexive Pronoun, Dative Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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μετροῦντες | measuring |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: μετρέω Sense: to measure, to measure out or off. |
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συνκρίνοντες | comparing |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: συγκρίνω Sense: to joint together fitly, compound, combine. |
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ἑαυτοῖς | with themselves |
Parse: Reflexive Pronoun, Dative Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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συνιᾶσιν | understand |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: συνίημι Sense: to set or bring together. |
Greek Commentary for 2 Corinthians 10:12
Paronomasia here, play on the two words. Ενκριναι Enkrinai is first aorist active infinitive of old verb, but here only in N.T., to judge among, to judge one as worthy to be numbered among as here. The second verb συνκριναι sunkrinai (first aorist active infinitive of συνκρινω sunkrinō old verb, in N.T. only here and 1 Corinthians 2:13) originally meant to combine as in 1 Corinthians 2:13 (which see), but here it has the sense of “compare” not found in the old Greek. The papyri use it to mean to decide. Plummer suggests “to pair and compare” for the play on the words here. [source]
Or “in themselves.” Keenest sarcasm. Setting themselves up as the standards of orthodoxy these Judaizers always measure up to the standard while Paul falls short. Comparing themselves with themselves (συνκρινοντες εαυτους εαυτοις sunkrinontes heautous heautois). Associate instrumental case εαυτοις heautois after συνκρινοντες sunkrinontes (verb just explained). Paul is not keen to fall into the trap set for him. Are without understanding The regular form for present active indicative third plural of συνιημι suniēmi to comprehend, to grasp. Some MSS. have the late form συνιουσιν suniousin (omega form συνιω suniō). It is a hard thing to see, but it is true. These men do not see their own picture so obvious to others (Ephesians 5:17; 1 Timothy 1:7). Cf. Mark 8:17. [source]
Associate instrumental case εαυτοις heautois after συνκρινοντες sunkrinontes (verb just explained). Paul is not keen to fall into the trap set for him. [source]
The regular form for present active indicative third plural of συνιημι suniēmi to comprehend, to grasp. Some MSS. have the late form συνιουσιν suniousin (omega form συνιω suniō). It is a hard thing to see, but it is true. These men do not see their own picture so obvious to others (Ephesians 5:17; 1 Timothy 1:7). Cf. Mark 8:17. [source]
Rev., better, to number ourselves. Lit., to judge ourselves to be among: to place in the same category with. [source]
Reverse Greek Commentary Search for 2 Corinthians 10:12
Notice the paronomasia. See on Romans 1:29, Romans 1:31. The dispute on this verse arises over the meanings of συγκρίνοντες , A.V., comparing, and πνευματικοῖς spiritualAs to the latter, whether the reference is to spiritual men, things, or words; as to the former, whether the meaning is adapting, interpreting, proving, or comparing. The principal interpretations are: adapting spiritual words to spiritual things; adapting spiritual things to spiritual men; interpreting spiritual things to spiritual men; interpreting spiritual things by spiritual words. Συγκρίνοντες occurs only here and 2 Corinthians 10:12, where the meaning is clearly compare. In classical Greek the original meaning is to compound, and later, to compare, as in Aristotle and Plutarch, and to interpret, used of dreams, and mainly in Septuagint. See Genesis 40:8. The most satisfactory interpretation is combining spiritual things with spiritual words. After speaking of spiritual things (1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:13), Paul now speaks of the forms in which they are conveyed - spiritual forms or words answering to spiritual matters, and says, we combine spiritual things with spiritual forms of expression. This would not be the case if we uttered the revelations of the Spirit in the speech of human wisdom. [source]
Literally, “not in words taught by human wisdom.” The verbal adjective διδακτοις didaktois (from διδασκω didaskō to teach) is here passive in idea and is followed by the ablative case of origin or source as in John 6:45, εσονται παντες διδακτοι τεου esontai pantes didaktoi theou (from Isaiah 54:13), “They shall all be taught by God.” The ablative in Greek, as is well known, has the same form as the genitive, though quite different in idea (Robertson, Grammar, p. 516). So then Paul claims the help of the Holy Spirit in the utterance Clearly Paul means that the help of the Holy Spirit in the utterance of the revelation extends to the words. No theory of inspiration is here stated, but it is not mere human wisdom. Paul‘s own Epistles bear eloquent witness to the lofty claim here made. They remain today after nearly nineteen centuries throbbing with the power of the Spirit of God, dynamic with life for the problems of today as when Paul wrote them for the needs of the believers in his time, the greatest epistles of all time, surcharged with the energy of God. Comparing spiritual things with spiritual (πνευματικοις πνευματικα συνκρινοντες pneumatikois pneumatika sunkrinontes). Each of these words is in dispute. The verb συνκρινω sunkrinō originally meant to combine, to join together fitly. In the lxx it means to interpret dreams (Genesis 40:8, 22; 41:12) possibly by comparison. In the later Greek it may mean to compare as in 2 Corinthians 10:12. In the papyri Moulton and Milligan (Vocabulary) give it only for “decide,” probably after comparing. But “comparing,” in spite of the translations, does not suit well here. So it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is πνευματικοις pneumatikois Is it masculine or neuter like πνευματικα pneumatika If masculine, the idea would be “interpreting (like lxx) spiritual truths to spiritual persons” or “matching spiritual truths with spiritual persons.” This is a possible rendering and makes good sense in harmony with 1 Corinthians 2:14. If πνευματικοις pneumatikois be taken as neuter plural (associative instrumental case after συν sun in συνκρινοντες sunkrinontes), the idea most naturally would be, “combining spiritual ideas (πνευματικα pneumatika) with spiritual words” (πνευματικοις pneumatikois). This again makes good sense in harmony with the first part of 1 Corinthians 2:13. On the whole this is the most natural way to take it, though various other possibilities exist. [source]
Each of these words is in dispute. The verb συνκρινω sunkrinō originally meant to combine, to join together fitly. In the lxx it means to interpret dreams (Genesis 40:8, 22; 41:12) possibly by comparison. In the later Greek it may mean to compare as in 2 Corinthians 10:12. In the papyri Moulton and Milligan (Vocabulary) give it only for “decide,” probably after comparing. But “comparing,” in spite of the translations, does not suit well here. So it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is πνευματικοις pneumatikois Is it masculine or neuter like πνευματικα pneumatika If masculine, the idea would be “interpreting (like lxx) spiritual truths to spiritual persons” or “matching spiritual truths with spiritual persons.” This is a possible rendering and makes good sense in harmony with 1 Corinthians 2:14. If πνευματικοις pneumatikois be taken as neuter plural (associative instrumental case after συν sun in συνκρινοντες sunkrinontes), the idea most naturally would be, “combining spiritual ideas This again makes good sense in harmony with the first part of 1 Corinthians 2:13. On the whole this is the most natural way to take it, though various other possibilities exist. [source]
See 2 Corinthians 2:17; 2 Corinthians 4:2. The opinions concerning Paul as a deceiver are mirrored in the Clementine Homilies and Recognitions, spurious writings, ascribed to Clement of Rome, but emanating from the Ebionites, a Judaizing sect, in the latter half of the second century. In these Paul is covertly attacked, though his name is passed over in silence. His glory as the apostle to the Gentiles is passed over to Peter. The readers are warned, in the person of Peter, to beware of any teacher who does not conform to the standard of James, and come with witnesses (compare 2 Corinthians 3:1; 2 Corinthians 5:12; 2 Corinthians 10:12-18). Paul is assailed under the guise of Simon Magus, and with the same words as those in this passage, deceiver and unknown. [source]
Rev., are we beginning. As if anticipating, the taunt so often repeated, that he had no commendatory letters, and therefore was forced to commend himself by self-laudation and by dishonest means. See 2 Corinthians 4:2; 2 Corinthians 10:12. You will say, “You are beginning again the old strain of self-commendation as in the first epistle.” See 1Corinthians in 1 Corinthians 9:15-21. [source]
Presented as the charge of another. “They more than tolerate those who trample on them while they criticize as ‹weak‘ one who shows them great consideration” (Plummer). After these prolonged explanations Paul “changes his tone from irony to direct and masterful assertion” (Bernard). I am bold also (τολμω καγω tolmō kagō). Real courage. Cf. 2 Corinthians 10:2, 2 Corinthians 10:12. [source]
Real courage. Cf. 2 Corinthians 10:2, 2 Corinthians 10:12. [source]