KJV: For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.
YLT: wherefore, we faint not, but if also our outward man doth decay, yet the inward is renewed day by day;
Darby: Wherefore we faint not; but if indeed our outward man is consumed, yet the inward is renewed day by day.
ASV: Wherefore we faint not; but though our outward man is decaying, yet our inward man is renewed day by day.
| ἐγκακοῦμεν | we lose heart |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: ἐγκακέω Sense: to be utterly spiritless, to be wearied out, exhausted. |
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| καὶ | indeed |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἔξω | outward |
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Parse: Adverb Root: ἔξω Sense: without, out of doors. |
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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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| ἄνθρωπος | man |
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Parse: Noun, Nominative Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| διαφθείρεται | is being brought to decay |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: διαφθείρω Sense: to change for the worse, to corrupt. |
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| ἀλλ’ | yet |
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Parse: Conjunction Root: ἀλλά Sense: but. |
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| ἔσω | inner |
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Parse: Adverb Root: ἔσω Sense: to within, into. |
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| ἀνακαινοῦται | is being renewed |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἀνακαινόω Sense: to cause to grow up, new, to make new. |
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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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Greek Commentary for 2 Corinthians 4:16
Repeats from 2 Corinthians 4:1. [source]
In Romans 7:22; Colossians 3:9; Ephesians 4:22., we have the inward man and the outward for the higher and the lower natures (the spirit and the flesh). “Here the decay Plato (Republ. ix, p. 589) has ο εντος αντρωπος ho entos anthrōpos Cf. “the hidden man of the heart” (1 Peter 3:4). Day by day (ημεραι και ημεραι hēmerāi kai hēmerāi). This precise idiom is not in lxx nor rest of N.T. It may be colloquial use of locative in repetition. [source]
In Romans 7:22; Colossians 3:9; Ephesians 4:22., we have the inward man and the outward for the higher and the lower natures (the spirit and the flesh). “Here the decay Plato (Republ. ix, p. 589) has ο εντος αντρωπος ho entos anthrōpos Cf. “the hidden man of the heart” (1 Peter 3:4). Day by day (ημεραι και ημεραι hēmerāi kai hēmerāi). This precise idiom is not in lxx nor rest of N.T. It may be colloquial use of locative in repetition. [source]
This precise idiom is not in lxx nor rest of N.T. It may be colloquial use of locative in repetition. [source]
The material and spiritual natures. [source]
Rev., much better, is decaying. Perish implies destruction: the idea is that of progressive decay. [source]
Better, is being renewed, the process of renewal going on along with the process of decay. Stanley cites a line attributed to Michael Angelo: “The more the marble wastes the more the statue grows.” Compare Euripides: “Time does not depress your spirit, but it grows young again: your body, however, is weak” (“Heraclidae,” 702,703) [source]
Lit., by day and day. A Hebrew form of expression. [source]
Reverse Greek Commentary Search for 2 Corinthians 4:16
, προς pros and the articular infinitive. The impersonal verb δει dei here is in the infinitive and has another infinitive loosely connected with it προσευχεσται proseuchesthai to pray.Not to faint Literally, not to give in to evil (εν κακεω en κακος kakeō from kakos bad or evil), to turn coward, lose heart, behave badly. A late verb used several times in the N.T. (2 Corinthians 4:1, 2 Corinthians 4:16, etc.).sa120 [source]
Literally, not to give in to evil (εν κακεω en κακος kakeō from kakos bad or evil), to turn coward, lose heart, behave badly. A late verb used several times in the N.T. (2 Corinthians 4:1, 2 Corinthians 4:16, etc.).sa120 [source]
Old verb, here alone in N.T., with associative instrumental case, “I rejoice with the law of God,” my real self “after the inward man” (κατα τον εσω αντρωπον kata ton esō anthrōpon) of the conscience as opposed to “the outward man” (2 Corinthians 4:16; Ephesians 3:16). [source]
Volitive present active subjunctive of ενκακεω enkakeō on which see note on Luke 18:1; note on 2 Thessalonians 3:13; note on 2 Corinthians 4:1, 2 Corinthians 4:16. Literally, “Let us not keep on giving in to evil while doing the good.” It is curious how prone we are to give in and to give out in doing the good which somehow becomes prosy or insipid to us. [source]
The force of the preposition is into: might entering into the inmost personality. Inward man: compare outward man, 2 Corinthians 4:16. It is the rational and moral I; the essence of the man which is conscious of itself as a moral personality. In the unregenerate it is liable to fall under the power of sin (Romans 7:23); and in the regenerate it needs constant renewing and strengthening by the Spirit of God, as here. Compare the hidden man of the heart, 1 Peter 3:4. [source]
Object infinitive with μη mē after αιτουμαι aitoumai The infinitive (present active) ενκακειν enkakein is a late and rare word (see already Luke 18:1; 2 Thessalonians 3:13; 2 Corinthians 4:1, 2 Corinthians 4:16; Galatians 6:9) and means to behave badly in, to give in to evil Paul urges all his apostolic authority to keep the readers from giving in to evil because of his tribulations for them. [source]
First aorist passive infinitive of κρατος krataioō late and rare (lxx, N.T.) from δυναμει krataios late form from εις τον εσω αντρωπον kratos (strength). See note on Luke 1:80. Paul adds εχω dunamei (with the Spirit). Instrumental case. In the inward man (eis ton esō anthrōpon). Same expression in 2 Corinthians 4:16 (in contrast with the outward exō man) and in Romans 7:22. [source]
Same expression in 2 Corinthians 4:16 (in contrast with the outward exō man) and in Romans 7:22. [source]
Rev., better, giving the force of the present participle, is being renewed: in process of continuous renewal. The word καινός newwhich enters into the composition of the verb, gives the idea of quality. Compare 2 Corinthians 4:16, and the contrast in Ephesians 4:22. [source]
More correctly, corrupted in mind. The verb not common in N.T. In Paul only 2 Corinthians 4:16. Only here in Pastorals. Διαφθορά corruptiononly in Acts. Comp. κατεφθαρμένοι τὸν νοῦν corruptedin mind, 2 Timothy 3:8. [source]
Ἔξωθεν only once in Paul (2 Corinthians 7:6), and οἱ ἔξωθεν nowhere in Paul, and only here in Pastorals. Paul's phrase is ὁ ἔξω : see 1 Corinthians 5:12, 1 Corinthians 5:13; 2 Corinthians 4:16; 1 Thessalonians 4:12. [source]
Only here and Romans 12:2. Comp. 2 Corinthians 5:7. Paul has ἀνακαινοῦν torenew, 2 Corinthians 4:16; Colossians 3:10: ἀνακαίνωσις renewing Romans 12:2. Ἁνακαινίζειν torenew, only Hebrews 6:6. The connection of the genitive is disputed. Some make it dependent on λουτροῦ bathso that the bath of baptism is conceived as implying regeneration and renewing of the Holy Spirit. Others construe with renewing only, ἀνακαινώσεως being dependent on διὰ ; through the laver of regeneration and (through) the renewing, etc. The former seems the more probable. The phrase renewing of the Holy Spirit only here. In N.T. the Spirit or the Holy Spirit is joined in the genitive with the following words: comfort, joy, power, love, demonstration, manifestation, earnest, ministration, fellowship, promise, fruit, unity, sword, sanctification. [source]
The verb N.T.o Ανακαινοῦν to renew, 2 Corinthians 4:16; Colossians 3:10. [source]
Negative μη mē with first aorist passive participle of ποβεω phobeō here used transitively with the accusative as in Matthew 10:26. Moses did flee from Egypt after slaying the Egyptian (Exodus 2:15), but the author omits that slaughter and ignores it as the dominant motive in the flight of Moses. Τυμον Thumon (wrath) is common in the N.T. (Luke 4:28), though here only in Hebrews. He endured First aorist (constative) active indicative of καρτερεω kartereō old word from καρτερος karteros strong, here only in N.T. Moses had made his choice before slaying the Egyptian. He stuck to its resolutely. As seeing him who is invisible This is the secret of his choice and of his loyalty to God and to God‘s people. This is the secret of loyalty in any minister today who is the interpreter of God to man (2 Corinthians 4:16-18). [source]
The αδυνατον adunaton (impossible) comes first in Hebrews 6:4 without εστιν estin (is) and there is no “them” in the Greek. There are three other instances of αδυνατον adunaton in Hebrews (Hebrews 6:18; Hebrews 10:4; Hebrews 11:6). The present active infinitive of ανακαινιζω anakainizō (late verb, ανα καινος ana class="normal greek">ανακαινοω kainos here only in the N.T., but αδυνατον anakainoō 2 Corinthians 4:16; Colossians 3:10) with αναστραυρουντας εαυτοις adunaton bluntly denies the possibility of renewal for apostates from Christ (cf. 3:12-4:2). It is a terrible picture and cannot be toned down. The one ray of light comes in Hebrews 6:8-12, not here. Seeing they crucify to themselves afresh (τους παραπεσοντας anastraurountas heautois). Present active participle (accusative plural agreeing with ανασταυροω tous ανα parapesontas) of και παραδειγματιζοντας anastauroō the usual verb for crucify in the old Greek so that παραδειγματιζω ana - here does not mean “again” or “afresh,” but “up,” sursum, not rursum (Vulgate). This is the reason why renewal for such apostates is impossible. They crucify Christ. And put him to an open shame (παραδειγμα kai paradeigmatizontas). Present active participle of δειγματισαι paradeigmatizō late verb from paradeigma (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb deigmatisai in this sense in Matthew 1:19. [source]
Here αντρωπος anthrōpos is in contrast with κοσμος kosmos just before. See Paul‘s use of αντρωπος anthrōpos for the outer and old, the inner and new man (2 Corinthians 4:16; Romans 7:22; Colossians 3:9; Ephesians 3:16; Ephesians 4:22, Ephesians 4:24). See also the Jew εν κρυπτωι en kruptōi (Romans 2:29) and what Jesus said about God seeing “in secret” (Matthew 6:4, Matthew 6:6). [source]