KJV: Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;
YLT: And we make known to you, brethren, the grace of God, that hath been given in the assemblies of Macedonia,
Darby: But we make known to you, brethren, the grace of God bestowed in the assemblies of Macedonia;
ASV: Moreover, brethren, we make known to you the grace of God which hath been given in the churches of Macedonia;
| Γνωρίζομεν | We make known |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: γνωρίζω Sense: to make known. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| ἀδελφοί | brothers |
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Parse: Noun, Vocative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| χάριν | grace |
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Parse: Noun, Accusative Feminine Singular Root: χάρις Sense: grace. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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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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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| δεδομένην | having been bestowed |
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Parse: Verb, Perfect Participle Middle or Passive, Accusative Feminine Singular Root: διδῶ Sense: to give. |
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| ἐκκλησίαις | churches |
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Parse: Noun, Dative Feminine Plural Root: ἐκκλησία Sense: a gathering of citizens called out from their homes into some public place, an assembly. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Μακεδονίας | of Macedonia |
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Parse: Noun, Genitive Feminine Singular Root: Μακεδονία Sense: a country bounded on the south by Thessaly and Epirus, on the east by Thrace and the Aegean Sea, on the west by Illyria, and on the North by Dardania and Moesia. |
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Greek Commentary for 2 Corinthians 8:1
As manifested in the collection in the churches, poor as they were. The Romans had lacerated Macedonia (Livy, XLV. 30). [source]
An obsolete, though correct rendering. Do is used in the sense of cause or make, as Chaucer:“She that doth me all this woe endure.”To wit is to know: Anglo-Saxon, witan; German, wissen; English, wit. So “Legend of King Arthur:” “Now go thou and do me to wit (make me to know) what betokeneth that noise in the field.” Rev., we make known. [source]
Rev., better, proof. See on experience, Romans 5:4. In much affliction, which tried and proved their christian character, their joy and liberality abounded. [source]
An adverbial expression: their poverty which went down to the depths. [source]
Or singleness. See on simplicity, Romans 12:8. It is better to throw the verse into two parallel clauses, instead of making abundance of joy and deep poverty the joint subject of abounded. Render: How that in much proof of affliction was the abundance of their joy, and their deep poverty abounded unto the riches, etc.sa40 [source]
Reverse Greek Commentary Search for 2 Corinthians 8:1
From παρακαλέω ,call toward or to one's side for help. The word is rendered in the New Testament both exhortation and consolation. Compare Acts 13:15; Romans 12:8; 2 Corinthians 8:17; Hebrews 12:5; and Luke 2:25(see note); 2 Thessalonians 2:16; Matthew 5:4. In some passages the meaning is disputed, as Philemon 2:1, where, as in 1 Corinthians 14:3, it is joined with παραμύθιον or παραμυθία , the meaning of which also varies between incentive and consolation or assuagement. Here exhortation is the rendering approved by the best authorities, to be construed with was multiplied: was multiplied by the exhortation of the Holy Ghost; i.e., by the Holy Spirit inspiring the preachers, and moving the hearts of the hearers. [source]
From ἀνίημι , to send up; thence, to loosen, release. It is almost exactly expressed by our vulgarism, to let up. The noun here is more correctly rendered by Rev., indulgence. In all the other New Testament passages it is rendered rest, ease, or relief. See 2 Corinthians 2:13; 2 Corinthians 7:5; 2 Corinthians 8:13; 2 Thessalonians 1:7. [source]
Only here and 2 Corinthians 8:19. Rev., more correctly, appointed. The meaning ordain is later. See on Acts 10:41. [source]
Only here in New Testament. The simple verb χειροτονέω , to appoint, occurs Acts 14:23; 2 Corinthians 8:19; and originally means to stretch out the hand for the purpose of giving a vote. Hence to elect by show of hands, and generally to appoint. Plato uses the word of the election of leaders of choruses (“Laws,” 765). In later ecclesiastical usage it signified ordain, as bishops or deacons. [source]
Perfect passive participle dative plural from προχειροτονεω procheirotoneō to choose or designate by hand (χειροτονεω χειρ cheirotoneōτεινω cheir hand, and προ teinō to stretch, as in Acts 14:23; 2 Corinthians 8:19), beforehand (ημιν οιτινες συνεπαγομεν και συνεπιομεν αυτωι pro), a double compound as old as Plato, but here alone in the N.T. Peter is evidently stating the thing as it happened and not trying to make a convincing story by saying that both friends and foes saw him after his resurrection. It is the “historian‘s candour” (Paley) in Luke here that adds to the credibility of the narrative. The sceptical Jews would not have believed and Jesus was kept from open contact with the world of sin after his Passion. [source]
They needed also some form of organization, though already churches. Note distributive use of κατα kata with εκκλησιαν ekklēsian (Acts 2:46; Acts 5:42; Titus 1:5). Χειροτονεω Cheirotoneō (from χειροτονος cheirotonos extending the hand, χειρ cheir hand, and τεινω teinō to stretch) is an old verb that originally meant to vote by show of the hands, finally to appoint with the approval of an assembly that chooses as in 2 Corinthians 8:19, and then to appoint without regard to choice as in Josephus (Ant. XIII. 2, 2) of the appointment of Jonathan as high priest by Alexander. So in Acts 10:41 the compound προχειρατονεω procheiratoneō is used of witnesses appointed by God. But the seven (deacons) were first selected by the Jerusalem church and then appointed Elder Hovey rightly holds against Hackett that teaching was a normal function of these elders, pastors or bishops as they were variously called (1 Timothy 3:2; Titus 1:9; 1 Corinthians 12:28, 1 Corinthians 12:30; Ephesians 4:11). [source]
From ανιημι aniēmi to let loose, release, relax. Old word, in the N.T. only here and 2 Thessalonians 1:7; 2 Corinthians 2:13; 2 Corinthians 7:5; 2 Corinthians 8:13. It is the opposite of strict confinement, though under guard, “kept in charge” (τηρεισται tēreisthai). [source]
See on Judges 1:3. In Mark 6:25; Luke 1:39, it is rendered haste. In 2 Corinthians 7:11, carefulness (Rev., earnest care ). In 2 Corinthians 7:12, care (Rev., earnest care ). In 2 Corinthians 8:8, forwardness (Rev., earnestness ). In 2 Corinthians 8:16, earnest care. [source]
Here the construction changes and no longer do we have the accusative case like διακονιαν diakonian (general word for Christian service of all kinds including ministers and deacons) as the object of εχοντες echontes but the nominative articular participle. A new verb must be supplied of which ο διδασκων ho didaskōn is the subject as with the succeeding participles through Romans 12:8. Perhaps in each instance the verb is to be repeated from the participle like διδασκετω didasketō here (let him teach) or a general term ποιειτω poieitō (let him do it) can be used for all of them as seems necessary before “with liberality” in Romans 12:8 He that ruleth (ο προισταμενος ho proistamenos). “The one standing in front” for which see note on 1 Thessalonians 5:12. With diligence “In haste” as if in earnest (Mark 6:25; 2 Corinthians 7:11., 2 Corinthians 8:8, 2 Corinthians 8:16), from σπευδω speudō to hasten. Again Romans 12:11. With cheerfulness (εν ιλαροτητι en hilarotēti). Late word, only here in N.T., from ιλαρος hilaros (2 Corinthians 9:7) cheerful, hilarious. [source]
“In haste” as if in earnest (Mark 6:25; 2 Corinthians 7:11., 2 Corinthians 8:8, 2 Corinthians 8:16), from σπευδω speudō to hasten. Again Romans 12:11. With cheerfulness (εν ιλαροτητι en hilarotēti). Late word, only here in N.T., from ιλαρος hilaros (2 Corinthians 9:7) cheerful, hilarious. [source]
Predicate accusative in apposition with με me and see note on Romans 13:6 for the word. “The word here derives from the context the priestly associations which often attach to it in the lxx” (Denney). But this purely metaphorical use does not show that Paul attached a “sacerdotal” character to the ministry. Ministering (ιερουργουντα hierourgounta). Present active participle of ιερουργεω hierourgeō late verb from ιερουργος hierourgos (ιεροσ εργω hierosη προσπορα των ετνων ergō), in lxx, Philo, and Josephus, only here in N.T. It means to work in sacred things, to minister as a priest. Paul had as high a conception of his work as a preacher of the gospel as any priest did. The offering up of the Gentiles Genitive of apposition, the Gentiles being the offering. They are Paul‘s offering. See note on Acts 21:26. Acceptable (ηγιασμενη εν πνευματι αγιωι euprosdektos). See note on 2 Corinthians 6:2; 2 Corinthians 8:12. Because “sanctified in the Holy Spirit” (αγιαζω hēgiasmenē en pneumati hagiōi perfect passive participle of hagiazō). [source]
Genitive of apposition, the Gentiles being the offering. They are Paul‘s offering. See note on Acts 21:26. Acceptable (ηγιασμενη εν πνευματι αγιωι euprosdektos). See note on 2 Corinthians 6:2; 2 Corinthians 8:12. Because “sanctified in the Holy Spirit” (αγιαζω hēgiasmenē en pneumati hagiōi perfect passive participle of hagiazō). [source]
See note on 2 Corinthians 6:2; 2 Corinthians 8:12. Because “sanctified in the Holy Spirit” (αγιαζω hēgiasmenē en pneumati hagiōi perfect passive participle of hagiazō). [source]
First aorist middle participle (antecedent action, having sealed) of σπραγιζω sphragizō old verb from σπραγις sphragis a seal (Romans 4:11), to stamp with a seal for security (Matthew 27:66) or for confirmation (2 Corinthians 1:22) and here in a metaphorical sense. Paul was keenly sensitive that this collection should be actually conveyed to Jerusalem free from all suspicion (2 Corinthians 8:18-23). [source]
It is usual to explain ινα hina here as final, as God‘s ultimate purpose. So Denney who refers to Galatians 3:19.; Romans 7:7. But Chrysostom explains ινα hina here as εκβασις ekbasis (result). This is a proper use of ινα hina in the Koiné{[28928]}š as we have seen. If we take it so here, the meaning is “so that the trespass abounded” (aorist active subjunctive of πλεονασω pleonasō late verb, see note on 2 Thessalonians 1:3; 2 Corinthians 8:15). This was the actual effect of the Mosaic law for the Jews, the necessary result of all prohibitions. Did abound more exceedingly (υπερεπερισσευσεν hupereperisseusen). First aorist active indicative of υπερπερισσευω huperperisseuō Late verb, in N.T. only here and 2 Corinthians 7:4 which see. A strong word. If πλεοναζω pleonazō is comparative (πλεον pleon) περισσευω perisseuō is superlative (Lightfoot) and then υπερπερισσευω huperperisseuō goes the superlative one better. See υπερπλεοναζω huperpleonazō in 1 Timothy 1:14. The flood of grace surpassed the flood of sin, great as that was (and is). [source]
Or the (i.e. my ) lack of you. The Greek will bear either rendering. Compare Philemon 2:30; 2 Corinthians 8:14; 2 Corinthians 9:12. The latter is preferable. Edwards, somewhat naively says: “I do not see what could be lacking on the part of the Corinthians which Stephanas and his two friends could supply at Ephesus.” [source]
Not those without houses, but those who have nothing, “the have-nots” (Findlay) like 2 Corinthians 8:12, in contrast with οι εχοντες hoi echontes “the haves” (the men of property). What shall I say to you? (τι ειπω υμιν ti eipō humiṉ) Deliberative subjunctive that well expresses Paul‘s bewilderment. [source]
By himself, in his home. Treasuring it (cf. Matthew 6:19. for τησαυριζω thēsaurizō). Have the habit of doing it, τιτετω tithetō (present imperative). As he may prosper (οτι εαν ευοδωται hoti ean euodōtai). Old verb from ευ eu well, and οδος hodos way or journey, to have a good journey, to prosper in general, common in lxx. In N.T. only here and Romans 1:10; 3 John 1:2. It is uncertain what form ευοδωται euodōtai is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, Prolegomena, p. 54). The old MSS. had no accents. Some MSS. even have ευοδωτηι euodōthēi (first aorist passive subjunctive). But the sense is not altered. οτι Hoti is accusative of general reference and εαν ean can occur either with the subjunctive or indicative. This rule for giving occurs also in 2 Corinthians 8:12. Paul wishes the collections to be made before he comes. [source]
Old verb from ευ eu well, and οδος hodos way or journey, to have a good journey, to prosper in general, common in lxx. In N.T. only here and Romans 1:10; 3 John 1:2. It is uncertain what form ευοδωται euodōtai is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, Prolegomena, p. 54). The old MSS. had no accents. Some MSS. even have ευοδωτηι euodōthēi (first aorist passive subjunctive). But the sense is not altered. οτι Hoti is accusative of general reference and εαν ean can occur either with the subjunctive or indicative. This rule for giving occurs also in 2 Corinthians 8:12. Paul wishes the collections to be made before he comes. [source]
About mixed marriages (1 Corinthians 7:12) Paul had the command of Jesus concerning divorce to guide him. Here he has nothing from Jesus at all. So he gives no “command,” but only “a judgment,” a deliberately formed decision from knowledge (2 Corinthians 8:10), not a mere passing fancy. As one that hath obtained mercy of the Lord to be faithful (ως ηλεημενος υπο κυριου πιστος ειναι hōs ēleēmenos hupo kuriou pistos einai). Perfect passive participle of ελεεω eleeō old verb to receive mercy (ελεος eleos). Πιστος Pistos is predicate nominative with infinitive ειναι einai This language, so far from being a disclaimer of inspiration, is an express claim to help from the Lord in the forming of this duly considered judgment, which is in no sense a command, but an inspired opinion. [source]
Only here and 2 Corinthians 8:10. Rev., giving the force of πρό beforehad made a beginning before: on his first visit to Corinth. [source]
The adjective stands alone. Only here and 2 Corinthians 8:17. Lit., self-chosen, and so Rev., of their own accord. [source]
The verb, which occurs only here and 2 Thessalonians 3:6, means to arrange or provide for. As preparation involves a getting together of things, it passes into the meaning of collect, gather: then contract, as the furling of sails; so, to draw back, draw one's self away, as 2 Thessalonians 3:6. Connect with we have sent, 2 Corinthians 8:18. Compare 2 Corinthians 12:17, 2 Corinthians 12:18, where it appears that he had been charged with collecting money for his own purposes. [source]
Ἑξ as in 2 Corinthians 8:11, according to. I speak on the principle that your abundance should go to equalize the difference created by their want. [source]
An epistle written by Christ through our ministry; that is, you, as the converted subjects of our ministry, are an epistle of Christ. Others explain: an epistle of which Christ forms the contents, thus making the apostles the writers. For the expression ministered by us, compare 2 Corinthians 8:19, 2 Corinthians 8:20; 1 Peter 1:12. [source]
Probably the brother of Titus (cf. 2 Corinthians 8:18). [source]
Is this (and εγραπσα egrapsa in 2 Corinthians 2:4, 2 Corinthians 2:9, 2 Corinthians 7:8-12,60) the epistolary aorist referring to the present letter? In itself that is possible as the epistolary aorist does occur in the N.T. as in 2 Corinthians 8:18; 2 Corinthians 9:3 (Robertson, Grammar, p. 854f.). If not epistolary aorist as seems improbable from the context and from 1713495396_1 to what Epistle does he refer? To 1 Corinthians 5:1-13 or to a lost letter? It is possible, of course, that, when Paul decided not to come to Corinth, he sent a letter. The language that follows in 2 Corinthians 2:3, 2 Corinthians 2:4; 2 Corinthians 7:8-12 can hardly apply to I Corinthians. [source]
Old verbal adjective (αυτοσ αιρετος autosαιρεομαι hairetos from εκουσιως και αυταιρετως haireomai to choose), of their own initiative, voluntary. Only here and 2 Corinthians 8:17 in N.T. Papyri often have hekousiōs kai authairetōs (willingly and voluntarily). [source]
First aorist active indicative of the double compound verb προεναρχομαι prȯeṅarchomai still found only here and 2 Corinthians 8:10, to make a start before others. Complete (επιτελεσει epitelesei) First aorist (effective) active subjunctive of επιτελεω epiteleō to finish, with perfective use of επι epi in composition. [source]
The finishing also (articular first aorist active infinitive). Out of your ability (ek tou echein). “Out of the having,” literally, and so, “out of what you can give” (2 Corinthians 8:12). [source]
“Out of the having,” literally, and so, “out of what you can give” (2 Corinthians 8:12). [source]
Χάρις is, primarily, that which gives joy ( χαρά ). Its higher, Christian meaning is based on the emphasis of freeness in a gift or favor. It is the free, spontaneous, absolute loving kindness of God toward men. Hence often in contrast with the ideas of debt, law, works, sin. Sometimes for the gift of grace, the benefaction, as 1 Corinthians 16:3; 2 Corinthians 8:6, 2 Corinthians 8:19; 1 Peter 1:10, 1 Peter 1:13. So here: the gracious gift of God in the offering of Christ. [source]
“The left-overs,” so to speak. Late word from υστερεω hustereō to come behind, to be left, to fail. See Luke 21:4; 1 Thessalonians 3:10; 2 Corinthians 8:14; 2 Corinthians 9:12. [source]
Paul changes from το ισον to ison (like το δικαιον to dikaion neuter singular adjective with article for abstract idea) to the abstract substantive ισοτης isotēs old word, in N.T. only here and 2 Corinthians 8:13. If employers always did this, there would be no labour problem. [source]
Very rare double compound verb (here only in N.T.) to fill It is now Paul‘s “turn” at the bat, to use a baseball figure. Christ had his “turn,” the grandest of all and suffered for us all in a sense not true of any one else. It is the idea of balance or correspondence in αντι anti as seen in Demosthenes‘s use of this verb (De Symm., p. 282), “the poor balancing the rich.” And yet Christ did not cause suffering to cease. There is plenty left for Paul and for each of us in his time. That which is lacking (τα υστερηματα ta husterēmata). “The left-overs,” so to speak. Late word from υστερεω hustereō to come behind, to be left, to fail. See Luke 21:4; 1 Thessalonians 3:10; 2 Corinthians 8:14; 2 Corinthians 9:12. For his body‘s sake As Paul showed in his exultation in suffering in 2 Corinthians 11:16-33, though not in the same sense in which Christ suffered and died for us as Redeemer. Paul attaches no atoning value whatever to his own sufferings for the church (see also Colossians 1:18). [source]
The Greek is, we would not, etc. A formula often used by Paul to call special attention to what he is about to say. See Romans 1:13; Romans 11:25; 1 Corinthians 2:1, etc. He employs several similar expressions for the same purpose, as θέλω ὑμᾶς εἰδέναι Iwish you to know (1 Corinthians 11:3; Colossians 2:1): γινωρίζω ὑμῖν Ideclare unto you (1 Corinthians 15:1; 2 Corinthians 8:1; Galatians 1:11): γινώσκειν ὑμᾶς βούλομαι Iwould have you know (Philemon 1:12). [source]
Accusative of general reference with the infinitive, but not merely ημας hēmās (or εαυτους heautous), perhaps in contrast with εν υμιν en humin (in you), as much as to say, “so that we ourselves, contrary to your expectations, are boasting” (Frame). Ενκαυχαομαι Enkauchaomai occurs here alone in N.T., but is found in the lxx and in Aesop‘s Fables, proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2 Corinthians 8:1-15) after having first boasted to the Macedonians about the Corinthians (2 Corinthians 9:1-5). There were other churches in Achaia besides Corinth (2 Corinthians 1:1). For (υπερ huper). Over, about, like περι peri (1 Thessalonians 1:2). In all your persecutions Their patience and faith had already attracted Paul‘s attention (1 Thessalonians 1:3) and their tribulations τλιπσεσιν thlipsesin (1 Thessalonians 1:6). Here Paul adds the more specific term διωγμος diōgmos old word from διωκω diōkō to chase, to pursue, a word used by Paul of his treatment in Corinth (2 Corinthians 12:10). Which ye endure (αις ανεχεστε hais anechesthe). B here reads ενεχεστε enechesthe to be entangled in, to be held in as in Galatians 5:1, but ανεχεστε anechesthe is probably correct and the αις hais is probably attracted to locative case of τλιπσεσιν thlipsesin from the ablative ων hōn after ανεχεστε anechesthe from which ye hold yourselves back (cf. Colossians 3:13). [source]
Let up, release. Old word from ανιημι aniēmi from troubles here (2 Corinthians 2:13; 2 Corinthians 7:5; 2 Corinthians 8:13), and hereafter as in this verse. Vivid word. They shared suffering with Paul (2 Thessalonians 1:5) and so they will share (μετ meth') the rest. [source]
Rare with Paul compared with ινα hina (1 Corinthians 1:29; 2 Corinthians 8:14). Perhaps here for variety (dependent on ινα hina clause in 2 Thessalonians 1:11). [source]
Only here and 1 Timothy 5:2. Ἁγνός pure 1 Timothy 5:22; Titus 2:5. In Paul, 2 Corinthians 8:11; 2 Corinthians 11:2; Philemon 4:8. Also in James, Peter, and 1John. Ἁγνότης purity 2 Corinthians 6:6; 2 Corinthians 11:3. olxx, oClass. Ἁγνός always with a moral sense; not limited to sins of the flesh, but covering purity in motives as well as in acts. In 1 John 3:3, of Christ. In 2 Corinthians 11:2, of virgin purity. In James 3:17, as a characteristic of heavenly wisdom. Ἁγνῶς purely(Philemon 1:17), of preaching the gospel with unmixed motives. The verb ἁγνίζειν topurify, which in lxx is used only of ceremonial purification, has that meaning in four of the seven instances in N.T. (John 11:55; Acts 21:24, Acts 21:26; Acts 24:18). In the others (James 4:8; 1 Peter 1:22; 1 John 3:3) it is used of purifying the heart and soul. [source]
“I have gratitude.” As in 1 Timothy 1:12. Robinson cites examples of this phrase from the papyri. It occurs also in Luke 17:9; Acts 2:47. Χαρις Charis in doxologies Paul uses (1 Corinthians 15:57; 2 Corinthians 2:14; 2 Corinthians 8:16; 2 Corinthians 9:15; Romans 6:17; Romans 7:25). His usual idiom is ευχαριστω eucharistō (1 Corinthians 1:4; Romans 1:8; Philemon 1:4; Philemon 1:3) or ευχαριστουμεν eucharistoumen (1 Thessalonians 1:2; Colossians 1:3) or ου παυομαι ευχαριστων ou pauomai eucharistōn (Ephesians 1:16) or ευχαριστειν οπειλομεν eucharistein opheilomen (2 Thessalonians 1:3). [source]
A play on the word Onesimus profitable. Compare unprofitable ( ἀχρεῖος ) servant, Matthew 25:30. These plays upon proper names are common both in Greek and Roman literature. Thus Aeschylus on the name of Helen of Troy, the play or pun turning on the root ἑλ , hel destroy: Helene helenaus helandras heleptolisHelen, ship-destroyer, man-destroyer, city-destroyer (“Agamemnon,” 671). Or, as Robert Browning: “Helen, ship's-hell, man's-hell, city's-hell.” So on Prometheus (forethought ): “Falsely do the gods call thee Prometheus, for thou thyself hast need of prometheus i.e., of forethought ” (“Prometheus Bound,” 85,86). Or Sophocles on Ajax. Aias (Ajax) cries ai, ai! and says, “Who would have thought that my name would thus be the appropriate expression for my woes?” (“Ajax,” 430). In the New Testament, a familiar example is Matthew 16:18; “thou art Petros and on this petra will I build my church.” See on Epaenetus, 2 Corinthians 8:18.Now profitable“Christianity knows nothing of hopeless cases. It professes its ability to take the most crooked stick and bring it straight, to flash a new power into the blackest carbon, which will turn it into a diamond” (Maclaren, “Philemon,” in “Expositor's Bible”).And to meThe words are ingeniously thrown in as an afterthought. Compare Philemon 2:27; Romans 16:13; 1 Corinthians 16:18. A strong appeal to Philemon lies in the fact that Paul is to reap benefit from Onesimus in his new attitude as a christian brother. [source]
For κρατῆσαι tolay fast hold, see on Mark 7:3; see on Acts 3:11; see on Colossians 2:19. Προκειμένης lyingbefore or set before; destined or appointed. Mostly in Hebrews. Comp. 2 Corinthians 8:12; Judges 1:7. [source]
Present (keep on doing so) active volitive subjunctive of κατανοεω katanoeō The verb used about Jesus in Hebrews 3:1. To provoke Our very word “paroxysm,” from παροχυνω paroxunō Unto love and good works (agapēs kai kalōn ergōn). Objective genitive. So Paul seeks to stir up the Corinthians by the example of the Macedonians (2 Corinthians 8:1-7). [source]
Our very word “paroxysm,” from παροχυνω paroxunō Unto love and good works (agapēs kai kalōn ergōn). Objective genitive. So Paul seeks to stir up the Corinthians by the example of the Macedonians (2 Corinthians 8:1-7). [source]
Not strong enough. The word is compounded of πρό , forward, and θυμός , heart or spirit. Hence Rev., with a ready mind; a forward spirit; denoting not mere willingness, but zeal. Only here in New Testament. Compare the kindred adjective πρόθυμος , ready (Romans 1:15; Matthew 26:41; Mark 14:38), and the kindred noun προθυμία , readiness (2 Corinthians 8:11, 2 Corinthians 8:12, 2 Corinthians 8:19; 2 Corinthians 9:2). [source]
“In so far forth as” (“according to which thing”), old conjunction, in N.T. only here and 2 Corinthians 8:12; Romans 8:26. [source]