KJV: How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.
YLT: because in much trial of tribulation the abundance of their joy, and their deep poverty, did abound to the riches of their liberality;
Darby: that in a great trial of affliction the abundance of their joy and their deep poverty has abounded to the riches of their free-hearted liberality.
ASV: how that in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.
ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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πολλῇ | much |
Parse: Adjective, Dative Feminine Singular Root: πολύς Sense: many, much, large. |
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δοκιμῇ | proof |
Parse: Noun, Dative Feminine Singular Root: δοκιμή Sense: proving, trial. |
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θλίψεως | of tribulation |
Parse: Noun, Genitive Feminine Singular Root: θλῖψις Sense: a pressing, pressing together, pressure. |
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περισσεία | abundance |
Parse: Noun, Nominative Feminine Singular Root: περισσεία Sense: abundance, superabundantly, superfluously. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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χαρᾶς | joy |
Parse: Noun, Genitive Feminine Singular Root: χαρά Sense: joy, gladness. |
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αὐτῶν | of them |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἡ | - |
Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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βάθους | deep |
Parse: Noun, Genitive Neuter Singular Root: βάθος Sense: depth, height. |
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πτωχεία | poverty |
Parse: Noun, Nominative Feminine Singular Root: πτωχεία Sense: beggary. |
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ἐπερίσσευσεν | abounded |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: περισσεύω Sense: to exceed a fixed number of measure, to be left over and above a certain number or measure. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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πλοῦτος | riches |
Parse: Noun, Accusative Neuter Singular Root: πλοῦτος Sense: riches, wealth. |
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ἁπλότητος | generosity |
Parse: Noun, Genitive Feminine Singular Root: ἁπλότης Sense: singleness, simplicity, sincerity, mental honesty. |
Greek Commentary for 2 Corinthians 8:2
Tests as of metals as in 2 Corinthians 2:9. [source]
Late word from περισσευω perisseuō to overflow. Their deep poverty (η κατα βατους πτωχεια αυτων hē kata bathous ptōcheia autōn). Πτωχεια Ptōcheia is old word from πτωχευω ptōcheuō to be a beggar, as of Jesus in 2 Corinthians 8:9 (from πτωχος ptōchos cowering in fear and poverty, as in Luke 14:13, but ennobled by Christ as in Matthew 5:3; 2 Corinthians 8:9). Poverty down deep. Strabo (LX 419) has κατα βατους kata bathous down to the bottom. Liberality From απλους haplous single, simple (Matthew 6:22). “The passage from single-mindedness or simplicity to liberality is not quite obvious” (Plummer). Perhaps “heartiness” supplies the connecting link. See also 2 Corinthians 9:11-13. [source]
Πτωχεια Ptōcheia is old word from πτωχευω ptōcheuō to be a beggar, as of Jesus in 2 Corinthians 8:9 (from πτωχος ptōchos cowering in fear and poverty, as in Luke 14:13, but ennobled by Christ as in Matthew 5:3; 2 Corinthians 8:9). Poverty down deep. Strabo (LX 419) has κατα βατους kata bathous down to the bottom. [source]
From απλους haplous single, simple (Matthew 6:22). “The passage from single-mindedness or simplicity to liberality is not quite obvious” (Plummer). Perhaps “heartiness” supplies the connecting link. See also 2 Corinthians 9:11-13. [source]
Reverse Greek Commentary Search for 2 Corinthians 8:2
Compare disciples, Matthew 10:1. Apostles is the official term, used here for the first time. They were merely learners (disciples, μαθηταὶ ) until Christ gave them authority. From ἀποστέλλω , to send away. An apostle is one sent forth. Compare John 13:16 and Rev., one that is sent. Cremer (“Biblico-Theological Lexicon”) suggests that it was the rare occurrence of the word in profane Greek that made it all the more appropriate as the distinctive appellation of the twelve. Compare Luke 6:13; Acts 1:2. Also, John 17:18, I have sent. The word is once used of Christ (Hebrews 3:1), and in a very general sense to denote an:), one sent (2 Corinthians 8:23; Philemon 2:25). [source]
The same root It was a crisis in the work of Christ. Jesus assumed full responsibility even for the choice of Judas who was not forced upon Jesus by the rest of the Twelve. “You did not choose me, but I chose you,” (John 15:16) where Jesus uses εχελεχαστε exelexasthe and εχελεχαμην exelexamēn as here by Luke.Whom also he named apostles (ους και αποστολους ωνομασεν hous kai apostolous ōnomasen). So then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in Mark 3:14 besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in Mark 3:14, but it remains doubtful whether they were not brought into Mark from Luke 6:13 where they are undoubtedly genuine. See note on Matthew 10:2 where the connection with sending them out by twos in the third tour of Galilee. The word is derived from αποστελλω apostellō to send (Latin, mitto) and apostle is missionary, one sent. Jesus applies the term to himself (απεστειλας apesteilas John 17:3) as does Hebrews 3:1. The word is applied to others, like Barnabas, besides these twelve including the Apostle Paul who is on a par with them in rank and authority, and even to mere messengers of the churches (2 Corinthians 8:23). But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself “that they might be with him” (Mark 3:14), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts 1:22). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see notes on Matthew 10:1-4; and notes on Mark 3:14-19. [source]
First aorist passive indicative of σχιζω schizō old verb to split, to make a schism or factions as Sadducees and Pharisees (Acts 23:7). This division was within the Gentile populace. Part held Common demonstrative of contrast The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (Acts 17:4.). This is the first time in the Acts that Paul and Barnabas are termed “apostles” (see also Acts 13:14). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (Acts 1:22.). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1 Corinthians 9:1.; 1 Corinthians 15:8). Paul claimed to be an apostle on a par with the twelve (Galatians 1:1, Galatians 1:16-18). The word originally means simply one sent (John 13:16) like messengers of the churches with the collection (2 Corinthians 8:23). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord‘s brother (Galatians 1:19), to Epaphroditus (Philemon 2:25) as the messenger of the church in Philippi, to Silvanus and Timothy (1 Thessalonians 2:6; Acts 18:5), apparently to Apollos (1 Corinthians 4:9), and to Andronicus and Junias (Romans 16:6.). He even calls the Judaizers “false apostles” (2 Corinthians 11:13). [source]
These “God-fearers” among the Gentiles were less under the control of the jealous rabbis and so responded more readily to Paul‘s appeal. In 1 Thessalonians 1:9 Paul expressly says that they had “turned to God from idols,” proof that this church was mainly Gentile (cf. also 1 Thessalonians 2:14). And of the chief women not a few (γυναικων τε των πρωτων ουκ ολιγαι gunaikōn te tōn prōtōn ouk oligai). Literally, “And of women the first not a few.” That is, a large number of women of the very first rank in the city, probably devout women also like the men just before and like those in Acts 13:50 in Antioch in Pisidia who along with “the first men of the city” were stirred up against Paul. Here these women were openly friendly to Paul‘s message, whether proselytes or Gentiles or Jewish wives of Gentiles as Hort holds. It is noteworthy that here, as in Philippi, leading women take a bold stand for Christ. In Macedonia women had more freedom than elsewhere. It is not to be inferred that all those converted belonged to the higher classes, for the industrial element was clearly large (1 Thessalonians 4:11). In 2 Corinthians 8:2 Paul speaks of the deep poverty of the Macedonian churches, but with Philippi mainly in mind. Ramsay thinks that Paul won many of the heathen not affiliated at all with the synagogue. Certain it is that we must allow a considerable interval of time between Acts 17:4, Acts 17:5 to understand what Paul says in his Thessalonian Epistles. [source]
Literally, “And of women the first not a few.” That is, a large number of women of the very first rank in the city, probably devout women also like the men just before and like those in Acts 13:50 in Antioch in Pisidia who along with “the first men of the city” were stirred up against Paul. Here these women were openly friendly to Paul‘s message, whether proselytes or Gentiles or Jewish wives of Gentiles as Hort holds. It is noteworthy that here, as in Philippi, leading women take a bold stand for Christ. In Macedonia women had more freedom than elsewhere. It is not to be inferred that all those converted belonged to the higher classes, for the industrial element was clearly large (1 Thessalonians 4:11). In 2 Corinthians 8:2 Paul speaks of the deep poverty of the Macedonian churches, but with Philippi mainly in mind. Ramsay thinks that Paul won many of the heathen not affiliated at all with the synagogue. Certain it is that we must allow a considerable interval of time between Acts 17:4, Acts 17:5 to understand what Paul says in his Thessalonian Epistles. [source]
Wrong. The word means either the process of trial, proving, as 2 Corinthians 8:2, or the result of trial, approvedness, Philemon 2:22. Here it can only be the latter: tried integrity, a state of mind which has stood the test. The process has already been expressed by tribulation. Rev. renders probation, which might be defended on the ground of English classical usage. Thus Shakespeare:“And of the truth hereinThis present object made probation.“Hamlet,” i., 1 Jeremy Taylor: “When by miracle God dispensed great gifts to the laity, He gave probation that He intended that all should prophecy and preach.” But probation has come to be understood, almost universally, of the process of trial. The more accurate rendering is proof or approval. -DIVIDER- -DIVIDER- [source]
See on single, Matthew 6:22, and compare James 1:5, where it is said that God gives ἁπλῶς simplySee note there. In 2 Corinthians 8:2; 2 Corinthians 9:11, 2 Corinthians 9:13, the A.V. gives liberality; and in James 1:5, liberally. Rev. accepts this in the last-named passage, but gives singleness in margin. In all the others liberality is, at best, very doubtful. The sense is unusual, and the rendering simplicity or singleness is defensible in all the passages. [source]
The A.V. uses provide in its earlier and more literal meaning of taking thought in advance. This has been mostly merged in the later meaning of furnish, so that the translation conveys the sense of providing honestly for ourselves and our families. Better, as Rev., take thought for. The citation is from Proverbs 3:4, and varies from both Hebrew and Septuagint. Hebrew: And thou shalt find favor and good understanding in the eyes of God and man. Septuagint: And thou shalt find favor and devise excellent things in the sight of the Lord and of men. Compare 2 Corinthians 8:21. Construe in the sight of all men with the verb, not with honorable. Men's estimate of what is honorable is not the standard. [source]
Exclamation with omega and the nominative case of βατος bathos (see note on 2 Corinthians 8:2; Romans 8:39). Paul‘s argument concerning God‘s elective grace and goodness has carried him to the heights and now he pauses on the edge of the precipice as he contemplates God‘s wisdom and knowledge, fully conscious of his inability to sound the bottom with the plummet of human reason and words. [source]
Directly opposite to the law of retaliation of the Pharisees as in Matthew 5:39; 1 Thessalonians 5:15; 1 Corinthians 13:5. Take thought of (προνοουμενοι pronooumenoi). “Taking thought beforehand.” Old word. See note on 2 Corinthians 8:21. [source]
“Taking thought beforehand.” Old word. See note on 2 Corinthians 8:21. [source]
The only other N.T. example of this word is in Hebrews 9:5 where we have the “cherubim overshadowing the mercy seat” In Hebrews the adjective is used as a substantive or as “the propitiatory place” But that idea does not suit here. Deissmann (Bible Studies, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning “a votive offering” or “propitiatory gift.” Hence he concludes about Romans 3:25: “The crucified Christ is the votive gift of the Divine Love for the salvation of men.” God gave his Son as the means of propitiation (1 John 2:2). ιλαστηριον Hilastērion is an adjective There is no longer room for doubting its meaning in Romans 3:25. Through faith, by his blood (δια πιστεως εν τωι αυτου αιματι dia pisteōs en tōi autou haimati). So probably, connecting εν τοι αιματι en toi haimati (in his blood) with προετετο proetheto To show his righteousness See note on 2 Corinthians 8:24. “For showing of his righteousness,” the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. Because of the passing over (δια την παρεσιν dia tēn paresin). Late word from παριημι pariēmi to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from απεσις aphesis (remission). Done aforetime Second perfect active genitive participle of προγινομαι proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
See note on 2 Corinthians 8:24. “For showing of his righteousness,” the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. Because of the passing over (δια την παρεσιν dia tēn paresin). Late word from παριημι pariēmi to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from απεσις aphesis (remission). Done aforetime Second perfect active genitive participle of προγινομαι proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
Indefinite relative with εαν ean and aorist subjunctive of δοκιμαζω dokimazō (to test and so approve as in Philemon 1:10). “By letters” to make it formal and regular and Paul would approve their choice of messengers to go with him to Jerusalem (2 Corinthians 8:20.). Curiously enough no names from Corinth occur in the list in Acts 20:4. To carry (απενεγκειν apenegkein). Second aorist active infinitive of αποπερω apopherō to bear away. Bounty Gift, grace, as in 2 Corinthians 8:4-7. As a matter of fact, the messengers of the churches (αποστολοι εκκλησιων apostoloi ekklēsiōn 2 Corinthians 8:23) went along with Paul to Jerusalem (Acts 20:4.). [source]
Gift, grace, as in 2 Corinthians 8:4-7. As a matter of fact, the messengers of the churches (αποστολοι εκκλησιων apostoloi ekklēsiōn 2 Corinthians 8:23) went along with Paul to Jerusalem (Acts 20:4.). [source]
Only here and 2 Corinthians 8:20. The kindred μῶμος blemishis found 2 Peter 2:13, and in the Septuagint of bodily defects. Similarly the Septuagint ἄμωμος spotlesswithout bodily defect; and, in the moral sense, 1 Peter 1:19, applied to Christ. Compare Hebrews 9:14; Ephesians 5:27; Judges 1:24. [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]
Προσωπον Prosōpon means face The word is common in all Greek. The papyri use it for face, appearance, person. It occurs twelve times in II Corinthians. It certainly means face in eight of them (2 Corinthians 3:7, 2 Corinthians 3:13, 2 Corinthians 3:18; 2 Corinthians 8:24; 2 Corinthians 10:1, 2 Corinthians 10:7; 2 Corinthians 11:20). In 2 Corinthians 5:12 it means outward appearance. It may mean face or person here, 2 Corinthians 2:10; 2 Corinthians 4:6. It is more pictorial to take it here as face “that out of many upturned faces” thanks may be given It is indeed a difficult sentence to understand. [source]
Ingressive second aorist active subjunctive, come to know. Δοκιμη Dokimē is proof by testing. Late word from δοκιμος dokimos and is in Dioscorides, medical writer in reign of Hadrian. Earliest use in Paul and only in him in N.T. (2 Corinthians 2:9; 2 Corinthians 8:2; 2 Corinthians 9:13; 2 Corinthians 13:3; Romans 5:4; Philemon 2:22). [source]
More exactly, “in the presence of Christ,” before Christ, in the face of Christ. Cf. ενωπιον του τεου enōpion tou theou (2 Corinthians 4:2) in the eye of God, ενωπιον Κυριου enōpion Kuriou (2 Corinthians 8:21). [source]
Late verbal adjective from συνιστημι sunistēmi and often in the papyri and in just this sense. In the genitive case here after χρηιζομεν chrēizomen Such letters were common as seen in the papyri (Deissmann, Light from the Ancient East, p. 226). N.T. examples of commending individuals by letters occur in Acts 15:25.; Acts 18:27 (Apollos), 1 Corinthians 16:10. (Timothy); Romans 16:1 (Phoebe with the verb συνιστημι sunistēmi); Colossians 4:10 (Mark); 2 Corinthians 8:22. (Titus and his companion). [source]
Ingressive aorist active indicative of πτωχευω ptōcheuō (see 2 Corinthians 8:2 on πτωχεια ptōcheia). Through his poverty (τηι εκεινου πτωχειαι tēi ekeinou ptōcheiāi). Instrumental case, by means of. Might become rich Ingressive first aorist active subjunctive of πλουτεω plouteō to be rich with ινα hina (that). See Luke 1:53; note on 1 Corinthians 4:8. [source]
Late word from περισσευω perisseuō like περισσεια perisseia (2 Corinthians 8:2) Cf. Matthew 12:34. Want (υστερημα husterēma). Late word from υστερεω hustereō to be in want. See also 2 Corinthians 9:12; Luke 21:4 (cf. υστερησις husterēsis in Mark 12:44). [source]
See note on 2 Corinthians 8:2. Anacoluthon with nominative participle too far from περισσευητε perisseuēte for agreement. More like the independent use of the participle. [source]
In Class. of assaying metals Comp. lxx, Proverbs 8:10; Proverbs 17:3; 1Corinthians href="/desk/?q=1co+3:13&sr=1">1 Corinthians 3:13; 1 Peter 1:7. It is the classical verb for testing money; see Plato, Tim. 65 C. Δοκιμάζειν and πυροῦσθαι toburn or try by fire occur together, Jeremiah 9:7; Psalm 11:6; Psalm 65:10. Generally, to prove or examine, as 1 Corinthians 11:28; 1 Thessalonians 5:21. To accept that which is approved, 1 Corinthians 16:3; 2 Corinthians 8:22; 1 Thessalonians 2:4. [source]
Comp. 2 Corinthians 13:2; Philemon 3:18. Not to be referred to the preceding verse, since the compound verb would be too strong, and now in the following clause points to an earlier time, a previous visit. Comp. Galatians 5:21; 2 Corinthians 8:2; 1 Thessalonians 4:6. [source]
Every word here is significant. Suffering is a gift of grace. “It is given” should be “it was given,” referring to the gift bestowed when they became Christians. Suffering was the marriage-gift when they were espoused to Christ: the bounty when they enlisted in His service. Becoming one with Him they entered into the fellowship of His suffering (Phlippians 3:10). The gift was not suffering as such. Its meaning and value lay in its being for His sake. The Macedonian churches, and the Philippian church especially, were preeminently suffering churches. See 2 Corinthians 8:2. [source]
Only here, Romans 3:25, Romans 3:26; 2 Corinthians 8:24. Lit., a pointing out. Used in Attic law of a writ of indictment. A demonstration or proof. [source]
These men who were lined up against (present middle participle of αντικειμαι antikeimai) may have been Jews or Gentiles or both. See note on 2 Thessalonians 2:4 for this late verb. Any preacher who attacks evil will have opposition. Evident token (ενδειχις endeixis). Old word for proof. See note on 2 Corinthians 8:24; Romans 3:25. “An Attic law term” (Kennedy) and only in Paul in N.T. Perdition “Loss” in contrast with “salvation” And that (και τουτο kai touto). Idiomatic adverbial accusative. “It is a direct indication from God. The Christian gladiator does not anxiously await the signal of life or death from the fickle crowd” (Lightfoot). [source]
Old word for proof. See note on 2 Corinthians 8:24; Romans 3:25. “An Attic law term” (Kennedy) and only in Paul in N.T. [source]
Common name, though only in Philippians in N.T., contracted into Epaphras, though not the same man as Epaphras in Colossians 1:7. Note one article τον ton (the) with the three epithets given in an ascending scale (Lightfoot), brother Μου Mou (my) and υμων humōn (your) come together in sharp contrast. Messenger (αποστολον apostolon). See note on 2 Corinthians 8:23 for this use of αποστολος apostolos as messenger (missionary). Minister See note on Romans 13:6; Romans 15:16 for this ritualistic term. [source]
See note on 2 Corinthians 8:23 for this use of αποστολος apostolos as messenger (missionary). [source]
Note the paradox, strive to be quiet. For similar instances see Romans 1:20, unseen things clearly seen: Romans 1:22, wise, be fooled (comp. Horace, Od. 1,34, 2, insaniens sapientia ): 2 Corinthians 8:2, poverty abounded unto riches: 2 Corinthians 7:10, repentance, not to be repented of. The disturbances rebuked in the second Epistle may have begun to show themselves, so that there is a possible allusion to the idle busybodies of 2 Thessalonians 3:11. [source]
He widens the negation to include those outside of the church circles and changes the preposition from εχ ex (out of) to απο apo (from). When we might have been burdensome, as apostles of Christ (δυναμενοι εν βαρει ειναι ως Χριστου αποστολοι dunamenoi en barei einai hōs Christou apostoloi). Westcott and Hort put this clause in 1 Thessalonians 2:7. Probably a concessive participle, though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or “men of weight” as Moffatt suggests). Milligan suggests that Paul “plays here on the double sense of the phrase” like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy, as Christ‘s apostles, as missionaries clearly, whether in the technical sense or not (cf. Acts 14:4, Acts 14:14; 2 Corinthians 8:23; 2 Corinthians 11:13; Romans 16:7; Philemon 2:25; Revelation 2:2). They were entitled to pay as “Christ‘s apostles” (cf. 1 Corinthians 9; 2 Corinthians 11:7.), though they had not asked for it. [source]
Westcott and Hort put this clause in 1 Thessalonians 2:7. Probably a concessive participle, though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or “men of weight” as Moffatt suggests). Milligan suggests that Paul “plays here on the double sense of the phrase” like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy, as Christ‘s apostles, as missionaries clearly, whether in the technical sense or not (cf. Acts 14:4, Acts 14:14; 2 Corinthians 8:23; 2 Corinthians 11:13; Romans 16:7; Philemon 2:25; Revelation 2:2). They were entitled to pay as “Christ‘s apostles” (cf. 1 Corinthians 9; 2 Corinthians 11:7.), though they had not asked for it. [source]
Στέλλεσθαι, PoIn the active voice, to place, arrange, equip: in the middle voice, to provide for, take care. See 2 Corinthians 8:20. Here with ἀπὸ fromto place one's self away from. [source]
Name (ονομα onoma) here for authority of Jesus Christ with which compare through the Lord Jesus (δια του κυριου Ιησου dia tou kuriou Iēsou) in 1 Thessalonians 4:2. For a full discussion of the phrase see the monograph of W. Heitmuller, Im Namen Jesu. Paul wishes his readers to realize the responsibility on them for their obedience to his command. That ye withdraw yourselves Present middle (direct) infinitive of στελλω stellō old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with απο apo and the ablative). In 2 Corinthians 8:20 the middle voice He calls him “brother” still. The adverb ατακτως ataktōs is common in Plato and is here and 2 Thessalonians 3:11 alone in the N.T., though the adjective ατακτος ataktos equally common in Plato we had in 1 Thessalonians 5:14 which see. Military term, out of ranks. And not after the tradition See note on 1 Thessalonians 2:15 for παραδοσιν paradosin Which they received of us (ην παρελαβοσαν παρ ημων hēn parelabosan par hēmōn). Westcott and Hort put this form of the verb (second aorist indicative third person plural of παραλαμβανω paralambanō the οσαν ̇osan form instead of ον ̇on with slight support from the papyri, but in the lxx and the Boeotian dialect, Robertson, Grammar, pp. 335f.) in the margin with παρελαβετε parelabete (ye received) in the text. There are five different readings of the verb here, the others being παρελαβον παρελαβε ελαβοσαν parelabonparelabeelabosan f0). [source]
Present middle (direct) infinitive of στελλω stellō old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with απο apo and the ablative). In 2 Corinthians 8:20 the middle voice He calls him “brother” still. The adverb ατακτως ataktōs is common in Plato and is here and 2 Thessalonians 3:11 alone in the N.T., though the adjective ατακτος ataktos equally common in Plato we had in 1 Thessalonians 5:14 which see. Military term, out of ranks. And not after the tradition See note on 1 Thessalonians 2:15 for παραδοσιν paradosin Which they received of us (ην παρελαβοσαν παρ ημων hēn parelabosan par hēmōn). Westcott and Hort put this form of the verb (second aorist indicative third person plural of παραλαμβανω paralambanō the οσαν ̇osan form instead of ον ̇on with slight support from the papyri, but in the lxx and the Boeotian dialect, Robertson, Grammar, pp. 335f.) in the margin with παρελαβετε parelabete (ye received) in the text. There are five different readings of the verb here, the others being παρελαβον παρελαβε ελαβοσαν parelabonparelabeelabosan f0). [source]
Condition of first class with ει ei and present active (or middle προνοειται pronoeitai) indicative of προνοεω pronoeō old verb, to think beforehand. Pauline word in N.T. only here, 2 Corinthians 8:21; Romans 12:7. With genitive case. [source]
A translation which may be commended to the attention of indiscriminate panegyrists of the A. V. Περισσεία is an unclassical word, and occurs in three other New-Testament passages - Romans 5:17; 2 Corinthians 8:2; 2 Corinthians 10:15. In all these it is rendered abundance, both by A. V. and Rev. There seems to be no need of departing from this meaning here, as Rev., overjoying. The sense is abounding or abundant wickedness. For haughtiness Rev. gives wickedness, as in 1 Peter 2:1, 1 Peter 2:16, where it changes malice to wickedness. It is mostly rendered malice in both A. V. and Rev. In this passage, as in the two from Peter, Rev. gives malice, in margin. Malice is an adequate translation, the word denoting a malevolent disposition toward one's neighbor. Hence it is not a general term for moral evil, but a special form of vice. Compare the wrath of man, James 1:20. Naughtiness has acquired a petty sense in popular usage, as of the mischievous pranks of children, which renders it out of the question here. [source]
Masculine singular, but occasionally neuter το πλουτος to ploutos in nominative and accusative (2 Corinthians 8:2). Apparently πλεοτος pleotos fulness (from πλεος pleos full, πιμπλημι pimplēmi to fill). “Wealth.” [source]
Present active imperative of αιτεω aiteō “let him keep on asking.”Of God (παρα του τεου para tou theou). “From (from beside) God,” ablative case with παρα para Liberally (απλως haplōs). This old adverb occurs here only in the N.T. (from απλους haplous single-fold, Matthew 6:22, and απλοτης haplotēs simplicity, generosity, is common - 2 Corinthians 8:2; Romans 12:8). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan‘s Vocabulary). Mayor argues for the sense of “unconditionally” (the logical moral sense) while Hort and Ropes agree and suggest “graciously.” The other sense of “abundantly” or “liberally” suits the idea in απλοτης haplotēs in 2 Corinthians 8:2; Romans 12:8, but no example of the adverb in this sense has been found unless this is one here. See Isaiah 55:1 for the idea of God‘s gracious giving and the case of Solomon (1 Kings 3:9-12; Proverbs 2:3).Upbraideth not Present active participle of ονειδιζω oneidizō (old verb to reproach, to cast in one‘s teeth, Matthew 5:11) in the ablative case like διδοντος didontos agreeing with τεου theou and with the usual negative of the participle This is the negative statement of διδοντος απλως didontos haplōs (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach 41:22 and Plutarch (Deut adulat., p. 64A). ] Cf. Hebrews 4:16.And it shall be given him (και δοτησεται αυτωι kai dothēsetai autōi). First future passive of διδωμι didōmi a blessed promise in accord with the words of Jesus (Matthew 7:7, Matthew 7:11; Luke 11:13), meaning here not only “wisdom,” but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle. [source]
“From (from beside) God,” ablative case with παρα para Liberally This old adverb occurs here only in the N.T. (from απλους haplous single-fold, Matthew 6:22, and απλοτης haplotēs simplicity, generosity, is common - 2 Corinthians 8:2; Romans 12:8). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan‘s Vocabulary). Mayor argues for the sense of “unconditionally” (the logical moral sense) while Hort and Ropes agree and suggest “graciously.” The other sense of “abundantly” or “liberally” suits the idea in απλοτης haplotēs in 2 Corinthians 8:2; Romans 12:8, but no example of the adverb in this sense has been found unless this is one here. See Isaiah 55:1 for the idea of God‘s gracious giving and the case of Solomon (1 Kings 3:9-12; Proverbs 2:3). [source]
Second aorist middle participle of αποτιτημι apotithēmi to put off, metaphor of removing clothing as in Romans 13:12; Colossians 3:8; Ephesians 4:22, Ephesians 4:25; 1 Peter 2:1.Filthiness (ρυπαριαν ruparian). Late word (Plutarch) from ρυπαρος ruparos dirty (James 2:2), here only in N.T. Surely a dirty garment.Overflowing of wickedness Περισσεια Perisseia is a late word (from περισσος perissos abundant, exceeding), only four times in N.T., in 2 Corinthians 8:2 with χαρας charas (of joy), in Romans 5:17 with χαριτος charitos (of grace). Κακια Kakia (from κακος kakos evil) can be either general like ρυπαρια ruparia (filthiness, naughtiness), or special like “malice.” But any of either sense is a “superfluity.”With meekness (εν πρατητι en praūtēti). In docility. “The contrast is with οργη orgē rather than κακιας kakias ” (Ropes).The implanted word This old verbal adjective (from εμπυω emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι sōsai from σωζω sōzō). [source]
Περισσεια Perisseia is a late word (from περισσος perissos abundant, exceeding), only four times in N.T., in 2 Corinthians 8:2 with χαρας charas (of joy), in Romans 5:17 with χαριτος charitos (of grace). Κακια Kakia (from κακος kakos evil) can be either general like ρυπαρια ruparia (filthiness, naughtiness), or special like “malice.” But any of either sense is a “superfluity.”With meekness (εν πρατητι en praūtēti). In docility. “The contrast is with οργη orgē rather than κακιας kakias ” (Ropes).The implanted word This old verbal adjective (from εμπυω emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι sōsai from σωζω sōzō). [source]
Separate articles of same gender, emphasizing each item. The tribulation was probably persecution, which helped to intensify the poverty of the Christians (James 2:5; 1 Corinthians 1:26; 2 Corinthians 6:10; 2 Corinthians 8:2). In contrast with the wealthy church in Laodicea (Revelation 3:17). [source]