KJV: And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.
YLT: and I most gladly will spend and be entirely spent for your souls, even if, more abundantly loving you, less I am loved.
Darby: Now I shall most gladly spend and be utterly spent for your souls, if even in abundantly loving you I should be less loved.
ASV: And I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less?
| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἥδιστα | most gladly |
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Parse: Adverb, Superlative Root: ἡδέως Sense: most gladly. |
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| δαπανήσω | will spend |
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Parse: Verb, Future Indicative Active, 1st Person Singular Root: δαπανάω Sense: to incur expense, expend, spend. |
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| ἐκδαπανηθήσομαι | will be utterly spent |
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Parse: Verb, Future Indicative Passive, 1st Person Singular Root: ἐκδαπανάω Sense: to exhaust by expending, to spend wholly, use up,. |
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| ψυχῶν | souls |
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Parse: Noun, Genitive Feminine Plural Root: ψυχή Sense: breath. |
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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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| περισσοτέρως | more abundantly |
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Parse: Adverb Root: περισσῶς Sense: beyond measure, extraordinary. |
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| ἀγαπῶν | loving |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἀγαπάω Sense: of persons. |
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| ἧσσον | less |
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Parse: Adjective, Accusative Neuter Singular, Comparative Root: ἥσσων Sense: inferior. |
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| ἀγαπῶμαι | I am loved |
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Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular Root: ἀγαπάω Sense: of persons. |
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Greek Commentary for 2 Corinthians 12:15
Both future active of old verb δαπαναω dapanaō (Mark 5:26) to spend money, time, energy, strength and the future passive of εκδαπαναω ekdapanaō late compound to spend utterly, to spend out, (εκ ek̇), to spend wholly. Only here in N.T. [source]
Only here in the New Testament. To spend utterly. Later Greek writers use the simple verb δαπανάω toexpend, of the consumption of life. [source]
Reverse Greek Commentary Search for 2 Corinthians 12:15
From ψύχω tobreathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the σῶμα bodydenotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death. Scripture. In the Old Testament, answering to nephesh primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach πνεῦμα ) in the Old Testament never signifies the individual. Soul ( ψυχή ), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit ( πνεῦμα ), and finds expression in soul or life ( ψυχή ). -DIVIDER- -DIVIDER- The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase πᾶσα ψυχή everysoul, i.e., every person (Romans 2:9; Romans 13:1), marking them off from inanimate nature. So Romans 11:3; Romans 16:4; 2 Corinthians 1:23; 2 Corinthians 12:15; Philemon 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality. -DIVIDER- -DIVIDER- These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Ephesians 6:6; Colossians 3:23; the compounds σύμψυχοι withone soul; ἰσοψύχον like-minded(Philemon 1:27; Philemon 2:20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thessalonians 5:23. -DIVIDER- -DIVIDER- As to the distinction between ψυχή souland πνεῦμα spiritit is to be said:-DIVIDER- 1. That there are cases where the meanings approach very closely, if they are not practically synonymous; especially where the individual life is referred to. See Luke 1:47; John 11:33, and John 12:27; Matthew 11:29, and 1 Corinthians 16:18. -DIVIDER- -DIVIDER- 2. That the distinction is to be rejected which rests on the restriction of ψυχή to the principle of animal life. This cannot be maintained in the face of 1 Corinthians 15:45; 1 Corinthians 2:14, in which latter the kindred adjective ψυχικός naturalhas reference to the faculty of discerning spiritual truth. In both cases the antithesis is πνεῦμα spiritin the ethical sense, requiring an enlargement of the conception of ψυχικός naturalbeyond that of σαρκικός fleshlyThat ψυχή soulmust not be distinguished from πνεῦμα ; spirit as being alone subject to the dominion of sin, since the πνεῦμα is described as being subject to such dominion. See 2 Corinthians 7:1. So 1 Thessalonians 5:23; 1 Corinthians 7:34, imply that the spirit needs sanctification. Compare Ephesians 4:23. -DIVIDER- -DIVIDER- 4. Ψυχή soulis never used of God like πνεῦμα spiritIt is used of Christ, but always with reference to His humanity. -DIVIDER- -DIVIDER- Whatever distinction there is, therefore, is not between a higher and a lower element in man. It is rather between two sides of the one immaterial nature which stands in contrast with the body. Spirit expresses the conception of that nature more generally, being used both of the earthly and of the non-earthly spirit, while soul designates it on the side of the creature. In this view ψυχή soulis akin to σάρξ , flesh, “not as respects the notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God.” Hence the distinction follows that of the Old Testament between soul and spirit as viewed from two different points: the soul regarded as an individual possession, distinguishing the holder from other men and from inanimate nature; the spirit regarded as coming directly from God and returning to Him. “The former indicates the life-principle simply as subsistent, the latter marks its relation to God.” Spirit and not soul is the point of contact with the regenerating forces of the Holy Spirit; the point from which the whole personality is moved round so as to face God. -DIVIDER- -DIVIDER- Ψυχή soulis thus:-DIVIDER- 1. The individual life, the seat of the personality. -DIVIDER- -DIVIDER- 2. The subject of the life, the person in which it dwells. -DIVIDER- -DIVIDER- 3. The mind as the sentient principle, the seat of sensation and desire. -DIVIDER- -DIVIDER- [source]
In contrast to the praise in 1 Corinthians 11:2. For the better (εις το κρεισσον eis to kreisson). Neuter articular comparative of κρατυς kratus but used as comparative of καλος kalos good. Attic form κρειττον kreitton For the worse Old comparative from ηκα hēka softly, used as comparative of κακος kakos bad. In N.T. only here and 2 Corinthians 12:15. [source]
Old comparative from ηκα hēka softly, used as comparative of κακος kakos bad. In N.T. only here and 2 Corinthians 12:15. [source]
First aorist passive indicative of ησσοομαι hēssoomai the text of Aleph B D instead of the usual ηττητητε hēttēthēte from the common ητταομαι hēttaomai to be inferior or less from the comparative ηττων hēttōn See ησσων hēssōn in 2 Corinthians 12:15. ο Ho is the neuter accusative with the passive verb (Robertson, Grammar, p. 479). [source]
Lit., I am poured out as a libation. The figure is that of a sacrifice, in which the Philippians are the priests, offering their faith to God, and Paul's life is the libation poured out at this offering. Compare 2 Corinthians 12:15; 2 Timothy 4:6. Ignatius: “Brethren, I am lavishly poured out in love for you” (Philadelphia, 5). [source]
“Because of the elect.” God‘s elect (Romans 8:33; Colossians 3:12; Titus 1:1) for whom Paul suffered so much (2 Corinthians 1:6; 2 Corinthians 12:15; Philemon 2:17; Ephesians 3:1, Ephesians 3:13). [source]