KJV: Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.
YLT: ministrants of Christ are they? -- as beside myself I speak -- I more; in labours more abundantly, in stripes above measure, in prisons more frequently, in deaths many times;
Darby: Are they ministers of Christ? (I speak as being beside myself) I above measure so; in labours exceedingly abundant, in stripes to excess, in prisons exceedingly abundant, in deaths oft.
ASV: Are they ministers of Christ? (I speak as one beside himself) I more; in labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths oft.
| διάκονοι | Servants |
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Parse: Noun, Nominative Masculine Plural Root: διάκονος Sense: one who executes the commands of another, esp. of a master, a servant, attendant, minister. |
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| Χριστοῦ | of Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| εἰσιν | are they |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| παραφρονῶν | As being beside myself |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: παραφρονέω Sense: to be beside one’s self, out of one’s senses, void of understanding, insane. |
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| λαλῶ | I speak |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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| ὑπὲρ | above [measure] |
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Parse: Adverb Root: ὑπέρ Sense: in behalf of, for the sake of. |
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| ἐγώ | I [too] |
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Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| κόποις | labors |
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Parse: Noun, Dative Masculine Plural Root: κόπος Sense: a beating. |
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| περισσοτέρως | more abundantly |
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Parse: Adverb Root: περισσῶς Sense: beyond measure, extraordinary. |
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| φυλακαῖς | imprisonments |
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Parse: Noun, Dative Feminine Plural Root: φυλακή Sense: guard, watch. |
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| πληγαῖς | beatings |
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Parse: Noun, Dative Feminine Plural Root: πληγή Sense: a blow, stripe, a wound. |
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| ὑπερβαλλόντως | above measure |
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Parse: Adverb Root: ὑπερβαλλόντως Sense: above measure. |
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| θανάτοις | deaths |
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Parse: Noun, Dative Masculine Plural Root: θάνατος Sense: the death of the body. |
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| πολλάκις | often |
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Parse: Adverb Root: πολλάκις Sense: often, frequently. |
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Greek Commentary for 2 Corinthians 11:23
Present active participle of παραπρονεω paraphroneō Old verb from παραπρων paraphrōn (παρα πρην paraυπερ εγω phrēn), beside one‘s wits. Only here in N.T. Such open boasting is out of accord with Paul‘s spirit and habit. [source]
This adverbial use of εγω huper appears in ancient Greek (Euripides). It has no effect on περισσοτερως egō not “more than I,” but “I more than they.” He claims superiority now to these “superextra apostles.” More abundant (εν πυλακαις perissoterōs). See 2 Corinthians 7:15. No verbs with these clauses, but they are clear. In prisons Plural also in 2 Corinthians 6:5. Clement of Rome (Cor. V.) says that Paul was imprisoned seven times. We know of only five (Philippi, Jerusalem, Caesarea, twice in Rome), and only one before II Corinthians (Philippi). But Luke does not tell them all nor does Paul. Had he been in prison in Ephesus? So many think and it is possible as we have seen. Above measure (υπερβαλλοντων huperballontōs). Old adverb from the participle υπερβαλλω huperballontōn (εν τανατοις πολλακις huperballō to hurl beyond). Here only in N.T. In deaths oft He had nearly lost his life, as we know, many times (2 Corinthians 1:9.; 2 Corinthians 4:11). [source]
See 2 Corinthians 7:15. No verbs with these clauses, but they are clear. [source]
Plural also in 2 Corinthians 6:5. Clement of Rome (Cor. V.) says that Paul was imprisoned seven times. We know of only five (Philippi, Jerusalem, Caesarea, twice in Rome), and only one before II Corinthians (Philippi). But Luke does not tell them all nor does Paul. Had he been in prison in Ephesus? So many think and it is possible as we have seen. Above measure (υπερβαλλοντων huperballontōs). Old adverb from the participle υπερβαλλω huperballontōn (εν τανατοις πολλακις huperballō to hurl beyond). Here only in N.T. In deaths oft He had nearly lost his life, as we know, many times (2 Corinthians 1:9.; 2 Corinthians 4:11). [source]
Old adverb from the participle υπερβαλλω huperballontōn Here only in N.T. [source]
He had nearly lost his life, as we know, many times (2 Corinthians 1:9.; 2 Corinthians 4:11). [source]
Referring to his opponents' claim to have a closer connection with Christ than he had. See the note on 1 Corinthians 1:12. [source]
Only here in the New Testament. See the kindred παραφρονία madness 2 Peter 2:16. Lit., being beside myself Rev., as one beside myself. This expression is stronger than that in 2 Corinthians 11:21, because the statement which it characterizes is stronger. Up to this point Paul has been asserting equality with the other teachers. Now he asserts superiority “I more;” and ironically characterizes this statement from their stand-point as madness. [source]
Lit., more abundantly, as Rev. [source]
This peculiar form of suffering is emphasized by details. He specifies three Roman scourgings, and five at the hands of the Jews. Of the former, only one is recorded, that at Philippi (Acts 16:22, Acts 16:23. See on Acts 22:25), and none of the latter. The Jewish scourge consisted of two thongs made of calf's or ass's skin, passing through a hole in a handle. Thirteen blows were inflicted on the breast, thirteen on the right, and thirteen on the left shoulder. The law in Deuteronomy 25:3permitted forty blows, but only thirty-nine were given, in order to avoid a possible miscount. During the punishment the chief judge read aloud Deuteronomy 28:58, Deuteronomy 28:59; Deuteronomy 29:9; Acts href="/desk/?q=ac+16:37&sr=1">Acts 16:37), and from well-known instances of the scourging of even senators under the Empire. [source]
At Philippi, and other places not recorded. [source]
Perils of death, as at Damascus, Antioch in Pisidia, Iconium, Lystra, Thessalonica, Beroea. [source]
Reverse Greek Commentary Search for 2 Corinthians 11:23
“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]
Late word and rare (in Lucian). One of Paul‘s frequent compounds with συν sun Literally, fellow captives in war. Perhaps they had shared one of Paul‘s numerous imprisonments (2 Corinthians 11:23). In N.T. only here, Philemon 1:23; Colossians 4:10. [source]
Probably only fellow-countrymen as in Romans 9:13. Fellow-prisoners (συναιχμαλωτυς sunaichmalōtus). Late word and rare (in Lucian). One of Paul‘s frequent compounds with συν sun Literally, fellow captives in war. Perhaps they had shared one of Paul‘s numerous imprisonments (2 Corinthians 11:23). In N.T. only here, Philemon 1:23; Colossians 4:10. Of note Stamped, marked Old word, only here and Matthew 27:16 (bad sense) in N.T. Among the apostles (εν τοις αποστολοις en tois apostolois). Naturally this means that they are counted among the apostles in the general sense true of Barnabas, James, the brother of Christ, Silas, and others. But it can mean simply that they were famous in the circle of the apostles in the technical sense. Who have been in Christ before me Andronicus and Junias were converted before Paul was. Note γεγοναν gegonan (Koiné{[28928]}š form by analogy) instead of the usual second perfect active indicative form γεγονασιν gegonasin which some MSS. have. The perfect tense notes that they are still in Christ. [source]
I am in constant peril of my life. Compare 2 Corinthians 4:11; 2 Corinthians 11:23; Romans 8:36. So Clytaemnestra: “I have no rest by night, nor can I snatch from the day a sweet moment of repose to enfold me; but Time, ever standing over me, was as a jailer who conducted me to death” (Sophocles, “Electra,” 780,781). And Philo: “And each day, nay, each hour, I die beforehand, enduring many deaths instead of one, the last.” [source]
True superlative, not elative. Explanation of the strong word εκτρωμα ektrōma just used. See note on Ephesians 3:8 where he calls himself “less than the least of all saints” and 1 Timothy 1:15 the “chief” (πρωτος prōtos) of sinners. Yet under attack from the Judaizers Paul stood up for his rank as equal to any apostle (2 Corinthians 11:5., 2 Corinthians 11:23). [source]
I am in daily peril of death (2 Corinthians 4:11; 2 Corinthians 11:23; Romans 8:36). [source]
Late verb from τηριομαχος thēriomachos a fighter with wild beasts. Found in inscriptions and in Ignatius. Those who argue for an Ephesian imprisonment for Paul and Ephesus as the place where he wrote the imprisonment epistles (see Duncan‘s book just mentioned) take the verb literally. There is in the ruins of Ephesus now a place called St. Paul‘s Prison. But Paul was a Roman citizen and it was unlawful to make such a one be a τηριομαχος thēriomachos If he were cast to the lions unlawfully, he could have prevented it by claiming his citizenship. Besides, shortly after this Paul wrote II Corinthians, but he does not mention so unusual a peril in the list in 2 Corinthians 11:23. The incident, whatever it was, whether literal or figurative language, took place before Paul wrote I Corinthians. What doth it profit me? (τι μοι το οπελοσ ti moi to opheloṡ). What the profit to me? Let us eat and drink Volitive second aorist subjunctives of εστιω esthiō and πινω pinō Cited from Isaiah 22:13. It is the outcry of the people of Jerusalem during the siege of Jerusalem by the Assyrians. At Anchiale near Tarsus is a statue of Sardanapalus with the inscription: “Eat, drink, enjoy thyself. The rest is nothing.” This was the motto of the Epicureans. Paul is not giving his own view, but that of people who deny the resurrection. [source]
Lit., a gathering together against. Both here and Acts 24:12, the best texts read ἐπίστασις onsetRev., that which presseth upon me. “The crowd of cares.” Farrar remarks upon 2 Corinthians 11:23-28, that it is “the most marvelous record ever written of any biography; a fragment beside which the most imperiled lives of the most suffering saints shrink into insignificance, and which shows us how fractional at the best is our knowledge of the details of St. Paul's life.” Eleven of the occurrences mentioned here are not alluded to in Acts. -DIVIDER- -DIVIDER- [source]
Cf. the hazards of his life (2 Corinthians 1:8; 2 Corinthians 4:10; 2 Corinthians 11:23). His whole career is full of paradox). [source]
N.T.oThe wounds, scars, and other outward signs of persecutions and sufferings in the service of Christ. Comp. 2 Corinthians 11:23ff. The metaphor is the brands applied to slaves in order to mark their owners. Hence Rev., I bear branded. Brands were also set upon soldiers, captives, and servants of temples. See on Revelation 13:16, and comp. Revelation 7:3; Revelation 14:1, Revelation 14:9, Revelation 14:11. The scars on the apostle's body marked him as the bondservant of Jesus Christ. The passage naturally recalls the legend of Francis of Assisi. [source]
Old word from στιζω stizō to prick, to stick, to sting. Slaves had the names or stamp of their owners on their bodies. It was sometimes done for soldiers also. There were devotees also who stamped upon their bodies the names of the gods whom they worshipped. Today in a round-up cattle are given the owner‘s mark. Paul gloried in being the slave of Jesus Christ. This is probably the image in Paul‘s mind since he bore in his body brandmarks of suffering for Christ received in many places (2 Corinthians 6:4-6; 2 Corinthians 11:23.), probably actual scars from the scourgings (thirty-nine lashes at a time). If for no other reason, listen to me by reason of these scars for Christ and “let no one keep on furnishing trouble to me.” [source]
Rendering Christ himself a service by setting himself against ascetic errors. For διάκονος ministersee on 1 Timothy 3:8. Here in the general sense of servant, without any official meaning. Paul's more usual phrase is servant of God: servant ( διάκονος ) of Christ twice, and διάκονος Ἱησοῦ Χριστοῦ not at all. Paul uses δοῦλος bond-servantwith Jesus Christ. See 2 Corinthians 11:23; Colossians 1:7; and comp. Romans 1:1; Galatians 1:10; Philemon 1:1. [source]
“I suffer evil.” Old compound “Up to bonds.” A common experience with Paul (2 Corinthians 11:23; Philemon 1:7, Philemon 1:13, Philemon 1:14; Colossians 4:18). As a malefactor One of the charges made against Paul. Is not bound (ou dedetai). Perfect passive indicative of deō to bind. Old verb. See note on 1 Corinthians 7:27, 1 Corinthians 7:39; Romans 7:2. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; 1 Thessalonians 2:13; 1 Corinthians 14:36; 2 Corinthians 2:17; Philemon 1:14; Titus 2:5). [source]
“Up to bonds.” A common experience with Paul (2 Corinthians 11:23; Philemon 1:7, Philemon 1:13, Philemon 1:14; Colossians 4:18). [source]