KJV: But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.
YLT: And we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us;
Darby: But we have this treasure in earthen vessels, that the surpassingness of the power may be of God, and not from us:
ASV: But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves;
Ἔχομεν | We have |
Parse: Verb, Present Indicative Active, 1st Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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θησαυρὸν | treasure |
Parse: Noun, Accusative Masculine Singular Root: θησαυρός Sense: the place in which good and precious things are collected and laid up. |
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τοῦτον | this |
Parse: Demonstrative Pronoun, Accusative Masculine Singular Root: οὗτος Sense: this. |
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ὀστρακίνοις | earthen |
Parse: Adjective, Dative Neuter Plural Root: ὀστράκινος Sense: earthen, clay. |
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σκεύεσιν | vessels |
Parse: Noun, Dative Neuter Plural Root: σκεῦος Sense: a vessel. |
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ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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ὑπερβολὴ | surpassingness |
Parse: Noun, Nominative Feminine Singular Root: ὑπερβολή Sense: a throwing beyond. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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δυνάμεως | power |
Parse: Noun, Genitive Feminine Singular Root: δύναμις Sense: strength power, ability. |
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ᾖ | may be |
Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεοῦ | from God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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ἡμῶν | us |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
Greek Commentary for 2 Corinthians 4:7
On τησαυρον thēsauron see note on Matthew 6:19. It is the power of giving the illumination of the knowledge of the glory of God (2 Corinthians 4:6). “The power is limitless, but it is stored in very unlikely receptacles” (Plummer). This warning Paul gives in contrast (δε de) with the exultation of 2 Corinthians 4:6 (Bernard). [source]
This adjective is common in the lxx with σκευοσ αγγος skeuosαγγειον aggos and σκευη aggeion It occurs again in 2 Timothy 2:20 with σκευος skeuē It is found also in the papyri with οστρακον skeuos as here. It is from οστεον ostrakon baked clay (same root as η υπερβολη osteon bone), so many fragments of which are found in Egypt with writing on them. We are but earthen jars used of God for his purposes (Romans 9:20.) and so fragile. The exceeding greatness (hē huperbolē). See note on 1 Corinthians 12:31 for this word, “the preeminence of the power.” This is God‘s purpose (hinȧ̇ēi). God, not man, is the dynamo (ιναηι dunamis). It comes from God (δυναμις tou theou ablative) and does not originate with us (του τεου mē ex hēmōn). [source]
See note on 1 Corinthians 12:31 for this word, “the preeminence of the power.” This is God‘s purpose God, not man, is the dynamo It comes from God (δυναμις tou theou ablative) and does not originate with us (του τεου mē ex hēmōn). [source]
The divine light which is the guide and inspiration of the apostolic ministry. [source]
The adjective occurs only here and 2 Timothy 2:10. Herodotus says of the king of Persia: “The great king stores away the tribute which he receives after this fashion: he melts it down, and, while it is in a liquid state, runs it into earthen vessels, which are afterward removed, leaving the metal in a solid mass” (iii., 96). Stanley cites the story of a Rabbi who was taunted with his mean appearance by the emperor's daughter, and who replied by referring to the earthen vessels in which her father kept his wines. At her request the wine was shifted to silver vessels, whereupon it turned sour. Then the Rabbi observed that the humblest vessels contained the highest wisdom. The idea of light in earthen vessels is, however, best illustrated in the story of the lamps and pitchers of Gideon, Judges 7:16. In the very breaking of the vessel the light is revealed. [source]
Lit., a throwing beyond. Hence preeminence, excellence. See on exceeding, Romans 7:13. Rev. renders exceeding greatness. The reference is to the fullness of power apparent in the apostolic ministry. [source]
The A.V. misses the difference between the two expressions. Of God is belonging to God; God's property: from ( ἐξ ) is proceeding from ourselves. Rev., of God - from ourselves. [source]
Reverse Greek Commentary Search for 2 Corinthians 4:7
Lit., an instrument of choice. On vessel, see on Matthew 12:29; and on the figure, compare 2 Corinthians 4:7. [source]
A vessel of choice or selection. The genitive of quality is common in the Hebrew, as in the vernacular Koiné. Jesus chose Saul before Saul chose Jesus. He felt of himself that he was an earthen vessel (2 Corinthians 4:7) unworthy of so great a treasure. It was a great message that Ananias had to bear to Saul. He told it in his own way (Acts 9:17; Acts 22:14.) and in Acts 26:16. Paul blends the message of Jesus to Ananias with that to him as one. [source]
This is the further purpose expressed by οπως hopōs for variety and appeals to God‘s ultimate choice in all three instances. The first aorist middle of the old verb καυχαομαι kauchaomai to boast, brings out sharply that not a single boast is to be made. The papyri give numerous examples of ενωπιον enōpion as a preposition in the vernacular, from adjective ενωπιος eṅōpios in the eye of God. One should turn to 2 Corinthians 4:7 for Paul‘s further statement about our having this treasure in earthen vessels that the excellency of the power may be of God and not of us. [source]
Almost the language of Peter about Jesus (1 Peter 2:23) in harmony with the words of Jesus in Matthew 5:44; Luke 6:27. Being persecuted we endure (διωκομενοι ανεχομετα diōkomenoi anechometha). We hold back and do not retaliate. Turn to Paul‘s other picture of his experiences in the vivid contrasts in 2 Corinthians 4:7-10; 2 Corinthians 6:3-10 for an interpretation of his language here. [source]
We hold back and do not retaliate. Turn to Paul‘s other picture of his experiences in the vivid contrasts in 2 Corinthians 4:7-10; 2 Corinthians 6:3-10 for an interpretation of his language here. [source]
The best texts omit my, thus turning the answer into a general proposition: strength is perfected in weakness; but besides the preeminent frigidity of replying to a passionate appeal with an aphorism, the reference to the special power of Christ is clear from the words power of Christ, which almost immediately follow. Compare 1 Corinthians 2:3, 1 Corinthians 2:4; 2 Corinthians 4:7; Hebrews 11:34. Rev., rightly, retains my italicized. [source]
PLit. according to excess. The noun primarily means a casting beyond, thence superiority, excellency. See 2Corinthians href="/desk/?q=2co+4:7&sr=1">2 Corinthians 4:7, 2 Corinthians 4:17. It is transliterated in hyperbole. For similar phrases comp. 1 Corinthians 2:1; Acts 19:20; Acts 3:17; Acts 25:23. [source]
The interpretation of 1 Thessalonians 4:3-6usually varies between two explanations: 1. making the whole passage refer to fornication and adultery: 2. limiting this reference to 1 Thessalonians 4:3-5, and making 1 Thessalonians 4:6refer to honesty in business. Both are wrong. The entire passage exhibits two groups of parallel clauses; the one concerning sexual, and the other business relations. Thus: 1. Abstain from fornication: deal honorably with your wives. 2. Pursue your business as holy men, not with covetous greed as the heathen: do not overreach or defraud. A comma should be placed after σκεῦος vesseland κτᾶσθαι procureor acquire, instead of being made dependent on εἰδέναι knowshould begin a new clause. Render, that every one of you treat his own wife honorably. Εἰδέναι isused Hebraistically in the sense of have a care for, regard, as 1 Thessalonians 5:12, “Know them that labor,” etc.: recognize their claim to respect, and hold them in due regard. Comp. Genesis 39:6: Potiphar οὐκ ᾔδει τῶν καθ ' αὑτὸν οὐδὲν “gave himself no concern about anything that he had.” 1 Samuel 2:12: the sons of Eli οὐκ εἰδότες τὸν κύριον “paying no respect to the Lord.” Exodus 1:8: Another King arose ὃς οὐκ ᾔδει τὸν Ἱωσήφ “who did not recognize or regard Joseph”: did not remember his services and the respect in which he had been held. Σκεῦος is sometimes explained as body, for which there is no evidence in N.T. In 2 Corinthians 4:7the sense is metaphorical. Neither in lxx nor Class. does it mean body. In lxx very often of the sacred vessels of worship: sometimes, as in Class., of the accoutrements of war. In N.T. occasionally, both in singular and plural, in the general sense of appliances, furniture, tackling. See Matthew 12:29; Luke 17:31; Acts 27:17; Hebrews 9:21. For the meaning vessel, see Luke 8:16; John 19:20; 2 Corinthians 4:7; Revelation 2:27. Here, metaphorically, for wife; comp. 1 Peter 3:7. It was used for wife in the coarse and literal sense by Rabbinical writers. The admonition aptly follows the charge to abstain from fornication. On the contrary, let each one treat honorably his own wife. The common interpretation is, “as a safeguard against fornication let every one know how to procure his own wife.” It is quite safe to say that such a sentence could never have proceeded from Paul. He never would have offset a charge to abstain from fornication with a counsel to be well informed in the way of obtaining a wife. When he does touch this subject, as he does in 1 Corinthians 7:2, he says, very simply, “to avoid fornication let every man have ( ἐχέτω ) his own wife”; not, know how to get one. Εἰδέναι knowas usually interpreted, is both superfluous and absurd. Besides, the question was not of procuring a wife, but of living honorably and decently with her, paying her the respect which was her right, and therefore avoiding illicit connections. [source]
Ξύλινος woodenonly here and Revelation 9:20. Ὁστράκινος ofbaked clay, only here and 2 Corinthians 4:7(note). Comp. the different metaphor, 1 Corinthians 3:12. [source]
Old word σκευος skeuos See note on Romans 9:21 for the same double use as here. Of gold (χρυσα chrusā). Old contracted adjective χρυσεος chruseos only here by Paul. Of silver Old contracted adjective αργυρεος argureos in N.T. here, Acts 19:24; Revelation 9:20. Of wood (χυλινα xulina). Old adjective, in N.T. only here and Revelation 9:20. Of earth Late adjective, from οστρακον ostrakon baked clay, in lxx, in N.T. only here and 2 Corinthians 4:7. [source]
Old contracted adjective αργυρεος argureos in N.T. here, Acts 19:24; Revelation 9:20. Of wood (χυλινα xulina). Old adjective, in N.T. only here and Revelation 9:20. Of earth Late adjective, from οστρακον ostrakon baked clay, in lxx, in N.T. only here and 2 Corinthians 4:7. [source]
Late adjective, from οστρακον ostrakon baked clay, in lxx, in N.T. only here and 2 Corinthians 4:7. [source]
Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in 2 Corinthians 4:7 (καρπον ειρηνικον kai tou theou kai mē ex hēmōn). Peaceable fruit (ειρηνη karpon eirēnikon). Old adjective from δι αυτης γεγυμνασμενοις eirēnē (peace), in N.T. only here and James 3:17. Peaceable after the chastening is over. Exercised thereby (γυμναζω di' autēs gegumnasmenois). Perfect passive participle (dative case) of gumnazō state of completion, picturing the discipline as a gymnasium like Hebrews 5:14; 1 Timothy 4:7. [source]
A classical phrase (Thucydides), προς pros with the accusative neuter singular articular participle of παρειμι pareimi to be beside. Not joyous, but grievous Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in 2 Corinthians 4:7 (καρπον ειρηνικον kai tou theou kai mē ex hēmōn). Peaceable fruit (ειρηνη karpon eirēnikon). Old adjective from δι αυτης γεγυμνασμενοις eirēnē (peace), in N.T. only here and James 3:17. Peaceable after the chastening is over. Exercised thereby (γυμναζω di' autēs gegumnasmenois). Perfect passive participle (dative case) of gumnazō state of completion, picturing the discipline as a gymnasium like Hebrews 5:14; 1 Timothy 4:7. [source]
Present active participle of συνοικεω sunoikeō old verb for domestic association, here only in N.T. Used as imperative here like the participle in 1 Peter 2:18; 1 Peter 3:1.According to knowledge (κατα γνωσιν kata gnōsin). “With an intelligent recognition of the nature of the marriage relation” (Vincent).Giving honour unto the woman as unto the weaker vessel Present active participle of απονεμω aponemō old verb, to assign, to portion out (or off), here only in N.T. Σκευος Skeuos is an old and common word for vessel, furniture, utensil (Matthew 12:29; 2 Timothy 2:20). Here both husband and wife are termed vessels or “parts of the furniture of God‘s house” (Bigg). See Paul‘s use of σκευος skeuos for ministers (2 Corinthians 4:7). Γυναικειωι Gunaikeiōi here is an adjective (female, feminine) from γυνη gunē (woman, wife). She is termed “the weaker” Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, Romans 8:17; Ephesians 3:6; Hebrews 11:9. God‘s gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal.To the end that your prayers be not hindered Purpose clause with εις το eis to and the present passive infinitive (with negative μη mē) of εγκοπτω egkoptō to cut in, to interrupt, late verb (Polybius), as in Romans 15:22, etc. Very vivid to us now with our telephones and radios when people cut in on us. Προσευχας Proseuchas (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered. [source]
Present active participle of απονεμω aponemō old verb, to assign, to portion out (or off), here only in N.T. Σκευος Skeuos is an old and common word for vessel, furniture, utensil (Matthew 12:29; 2 Timothy 2:20). Here both husband and wife are termed vessels or “parts of the furniture of God‘s house” (Bigg). See Paul‘s use of σκευος skeuos for ministers (2 Corinthians 4:7). Γυναικειωι Gunaikeiōi here is an adjective (female, feminine) from γυνη gunē (woman, wife). She is termed “the weaker” Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, Romans 8:17; Ephesians 3:6; Hebrews 11:9. God‘s gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal.To the end that your prayers be not hindered Purpose clause with εις το eis to and the present passive infinitive (with negative μη mē) of εγκοπτω egkoptō to cut in, to interrupt, late verb (Polybius), as in Romans 15:22, etc. Very vivid to us now with our telephones and radios when people cut in on us. Προσευχας Proseuchas (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered. [source]
Like the Hebrew γινεται lȯkōl but also in the papyri as in 1 John 2:21 (Robertson, Grammar, p. 753).Is (εστιν ginetai). Rather “comes,” “springs” (Alford), not “is” (ιδιας επιλυσεως estin).Of private interpretation Ablative case of origin or source in the predicate as with του τεου gnōmēs in Acts 20:3 and with εχ ημων tou theou and επιλυσις ex hēmōn in 2 Corinthians 4:7. “No prophecy of Scripture comes out of private disclosure,” not “of private interpretation.” The usual meaning of επιλυω epilusis is explanation, but the word does not occur elsewhere in the N.T. It occurs in the papyri in the sense of solution and even of discharge of a debt. Spitta urges “dissolved” as the idea here. The verb epiluō to unloose, to untie, to release, occurs twice in the N.T., once (Mark 4:34) where it can mean “disclose” about parables, the other (Acts 19:39) where it means to decide. It is the prophet‘s grasp of the prophecy, not that of the readers that is here presented, as the next verse shows. [source]
Ablative case of origin or source in the predicate as with του τεου gnōmēs in Acts 20:3 and with εχ ημων tou theou and επιλυσις ex hēmōn in 2 Corinthians 4:7. “No prophecy of Scripture comes out of private disclosure,” not “of private interpretation.” The usual meaning of επιλυω epilusis is explanation, but the word does not occur elsewhere in the N.T. It occurs in the papyri in the sense of solution and even of discharge of a debt. Spitta urges “dissolved” as the idea here. The verb epiluō to unloose, to untie, to release, occurs twice in the N.T., once (Mark 4:34) where it can mean “disclose” about parables, the other (Acts 19:39) where it means to decide. It is the prophet‘s grasp of the prophecy, not that of the readers that is here presented, as the next verse shows. [source]