KJV: But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,
YLT: but in everything recommending ourselves as God's ministrants; in much patience, in tribulations, in necessities, in distresses,
Darby: but in everything commending ourselves as God's ministers, in much endurance, in afflictions, in necessities, in straits,
ASV: but in everything commending ourselves, as ministers of God, in much patience, in afflictions, in necessities, in distresses,
| ἀλλ’ | rather |
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Parse: Conjunction Root: ἀλλά Sense: but. |
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| παντὶ | everything |
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Parse: Adjective, Dative Neuter Singular Root: πᾶς Sense: individually. |
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| συνιστάνοντες | we are commending |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: συνιστάω Sense: to place together, to set in the same place,to bring or band together. |
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| ἑαυτοὺς | ourselves |
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Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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| Θεοῦ | God’s |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| 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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| ὑπομονῇ | endurance |
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Parse: Noun, Dative Feminine Singular Root: ὑπομονή Sense: steadfastness, constancy, endurance. |
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| πολλῇ | great |
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Parse: Adjective, Dative Feminine Singular Root: πολύς Sense: many, much, large. |
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| θλίψεσιν | tribulations |
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Parse: Noun, Dative Feminine Plural Root: θλῖψις Sense: a pressing, pressing together, pressure. |
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| ἀνάγκαις | hardships |
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Parse: Noun, Dative Feminine Plural Root: ἀνάγκη Sense: necessity, imposed either by the circumstances, or by law of duty regarding to one’s advantage, custom, argument. |
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| στενοχωρίαις | distresses |
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Parse: Noun, Dative Feminine Plural Root: στενοχωρία Sense: narrowness of place, a narrow place. |
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Greek Commentary for 2 Corinthians 6:4
Paul gives a marvellous summary of his argument about the dignity and glory of ministers of Christ as ministers of God (ως τεου διακονοι hōs theou diakonoi) under three aspects, the first with in (εν en) 2 Corinthians 6:3-7, the second with by (δια dia) 2 Corinthians 6:7, 2 Corinthians 6:8, the third with as (ως hōs) 2 Corinthians 6:9-10. The negative view with εν en we have in 2 Corinthians 6:3, then the positive in 2 Corinthians 6:4-7. Each word carries a story that can be filled in from Paul‘s own life as a preacher with an echo in that of us all. [source]
In tight places (2 Corinthians 12:10). Late word from στενοχωρεω stenochōreō (see note on 2 Corinthians 4:8). [source]
See on 1 Corinthians 7:26. [source]
See on Romans 2:9. [source]
Reverse Greek Commentary Search for 2 Corinthians 6:4
This is the glory of the Holy Spirit, to glorify Jesus Christ. For he shall take of mine Future middle of λαμβανω lambanō and a definite promise of the Spirit‘s guidance in interpreting Christ. One need only refer to Peter‘s sermon at pentecost after the coming of the Holy Spirit, to Peter‘s Epistles, to Paul‘s Epistles, to Hebrews, to John‘s Epistles, to see how under the tutelage of the Holy Spirit the disciples grew into the fulness of the knowledge of God in the face of Christ (2 Corinthians 6:4). [source]
Only twice outside of Paul's writings, Luke 9:32; 2 Peter 3:5, both in the physical sense. Lit., to place together. Hence of setting one person with another by way of introducing or presenting him, and hence to commend. Also to put together with a vein of showing, proving, or establishing. Expositors render here differently: commend, establish, prove. Commend is the prevailing sense in the New Testament, though in some instances the two ideas blend, as Romans 5:8; 2 Corinthians 7:11; Galatians 2:18. See Romans 16:1; 2 Corinthians 4:2; 2 Corinthians 6:4; 2 Corinthians 10:18. [source]
For tribulation, see on Matthew 13:21. Στενοχωρία anguishwhich occurs only in Paul (Romans 8:35; 2 Corinthians 6:4; 2 Corinthians 12:10), literally means narrowness of place. The dominant idea is constraint. In Deuteronomy 28:53, Deuteronomy 28:57, it describes the confinement of a siege. Trench remarks: “The fitness of this image is attested by the frequency with which, on the other hand, a state of joy is expressed in the Psalms and elsewhere, as a bringing into a large room,” Psalm 118:5; 2 Samuel 22:20. Aquinas says: loetitia est latitia, joy is breadth. [source]
The other side with δε de and the articular present participles in the dative again, only with εχ εριτειας ex eritheias there is no participle ουσιν ousin But the construction changes and the substantives that follow are not the object of αποδωσει apodōsei like ζωην αινωνιον zōēn ainōnion above, but are in the nominative as if with εσονται esontai (shall be) understood (anger and wrath, both οργη orgē and τυμος thumos tribulation and anguish, again a pair τλιπσις και στενοχωρια thlipsis kai stenochōria on which see note on 2 Corinthians 6:4, 2 Corinthians 12:10). [source]
The participle ενεστωσαν enestōsan is second perfect active of ενιστημι enistēmi and means “standing on” or “present” (cf. Galatians 1:4; Hebrews 9:9). It occurs in 2 Thessalonians 2:2 of the advent of Christ as not “present.” Whether Paul has in mind the hoped for second coming of Jesus in this verse we do not certainly know, though probably so. Jesus had spoken of those calamities which would precede his coming (Matthew 24:8.) though Paul had denied saying that the advent was right at hand (2 Thessalonians 2:2). Αναγκη Anagkē is a strong word (old and common), either for external circumstances or inward sense of duty. It occurs elsewhere for the woes preceding the second coming (Luke 21:23) and also for Paul‘s persecutions (1 Thessalonians 3:7; 2 Corinthians 6:4; 2 Corinthians 12:10). Perhaps there is a mingling of both ideas here. Namely. This word is not in the Greek. The infinitive of indirect discourse (υπαρχειν huparchein) after νομιζω nomizō is repeated with recitative οτι hoti “That the being so is good for a man” (οτι καλον αντρωπωι το ουτως ειναι hoti kalon anthrōpōi to houtōs einai). The use of the article το to with ειναι einai compels this translation. Probably Paul means for one (αντρωπωι anthrōpōi generic term for man or woman) to remain as he is whether married or unmarried. The copula εστιν estin is not expressed. He uses καλον kalon (good) as in 1 Corinthians 7:1. [source]
Both old words for severe work, combined here as in 1 Thessalonians 2:9; 2 Thessalonians 3:8, “by toil and moil” (Plummer). The rest of the list is like the items in 2 Corinthians 6:4. [source]
Paul gives a marvellous summary of his argument about the dignity and glory of ministers of Christ as ministers of God (ως τεου διακονοι hōs theou diakonoi) under three aspects, the first with in (εν en) 2 Corinthians 6:3-7, the second with by (δια dia) 2 Corinthians 6:7, 2 Corinthians 6:8, the third with as (ως hōs) 2 Corinthians 6:9-10. The negative view with εν en we have in 2 Corinthians 6:3, then the positive in 2 Corinthians 6:4-7. Each word carries a story that can be filled in from Paul‘s own life as a preacher with an echo in that of us all. [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]
Κρατος Kratos is old word for perfect strength (cf. κρατεω κρατιλος krateōεις πασαν υπομονην και μακροτυμιαν kratilos). In N.T. it is applied only to God. Here his might is accompanied by glory (Shekinah). Unto all patience and longsuffering (υπομονη eis pāsan hupomonēn kai makrothumian). See both together also in James 5:10.; 2 Corinthians 6:4, 2 Corinthians 6:6; 2 Timothy 3:10. υπομενω Hupomonē is remaining under (μακροτυμια hupomenō) difficulties without succumbing, while makrothumia is the long endurance that does not retaliate (Trench). [source]
See both together also in James 5:10.; 2 Corinthians 6:4, 2 Corinthians 6:6; 2 Timothy 3:10. υπομενω Hupomonē is remaining under (μακροτυμια hupomenō) difficulties without succumbing, while makrothumia is the long endurance that does not retaliate (Trench). [source]
Rev. distress. The derivation from ἄγξειν to press tightly, to choke (Lightfoot, Ellicott) is doubtful. In the sense of urgency, distress, seldom in Class. See 1 Corinthians 7:26; 2 Corinthians 6:4; 2 Corinthians 12:10; Luke 21:23. [source]