KJV: Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.
YLT: with much entreaty calling on us to receive the favour and the fellowship of the ministration to the saints,
Darby: begging of us with much entreaty to give effect to the grace and fellowship of the service which was to be rendered to the saints.
ASV: beseeching us with much entreaty in regard of this grace and the fellowship in the ministering to the saints:
| πολλῆς | much |
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Parse: Adjective, Genitive Feminine Singular Root: πολύς Sense: many, much, large. |
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| παρακλήσεως | entreaty |
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Parse: Noun, Genitive Feminine Singular Root: παράκλησις Sense: a calling near, summons, (esp. |
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| δεόμενοι | imploring |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: δέομαι Sense: to want, lack. |
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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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| τὴν | for the |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| χάριν | grace |
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Parse: Noun, Accusative Feminine Singular Root: χάρις Sense: grace. |
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| κοινωνίαν | fellowship |
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Parse: Noun, Accusative Feminine Singular Root: κοινωνία Sense: fellowship, association, community, communion, joint participation, intercourse. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| διακονίας | service |
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Parse: Noun, Genitive Feminine Singular Root: διακονία Sense: service, ministering, esp. |
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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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| ἁγίους | saints |
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Parse: Adjective, Accusative Masculine Plural Root: ἅγιος Sense: most holy thing, a saint. |
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Greek Commentary for 2 Corinthians 8:4
Literally, “with much intreaty begging of us the favour and the partnership in the ministry to the saints.” The accusative Apparently Paul had been reluctant to press the Macedonians because of their manifest poverty. They demanded the right to have a share in it. [source]
Rev., beseeching us, etc., in regard of this grace and the fellowship in the ministering. The Greek reads simply, praying us for the favor and the fellowship of the ministry. The renderings of both A.V. and Rev. are clumsy. Paul means that they earnestly besought him as a favor that they might have a share in ministering to the poor saints. Χάρις means grace, gift, and favor. Here the last. [source]
Reverse Greek Commentary Search for 2 Corinthians 8:4
From παρά , to the side of, and καλέω , to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb παρακαλέω , to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4: with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (Matthew 8:34; Matthew 14:36; Mark 1:40; Mark 5:12, etc.). In the sense of consolation or comfort the noun occurs in Luke 2:25; Luke 6:24; 2 Corinthians 1:3; 2 Corinthians 7:4; Philemon 1:7. The verb, in Matthew 2:18; Matthew 5:4:; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in Acts 13:15; Romans 12:8; Hebrews 13:22. The verb, in Acts 2:40; Acts 11:23; Acts 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word παράκλητος the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80, “the child waxed, and was comforted in spirit” (A. V., waxed strong )and Tyndale, Luke 22:43, “there appeared an angel from heaven comforting him” (A. V., strengthening )The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and ofjudgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says “they that mourn shall be comforted,” he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights. [source]
Not in Matthew. Did Jesus mean this literally and always? Luke has been charged with Ebionism, but Jesus does not condemn property as inherently sinful. “The attempt to keep the letter of the rule here given (Acts 2:44, Acts 2:45) had disastrous effects on the church of Jerusalem, which speedily became a church of paupers, constantly in need of alms (Romans 15:25, Romans 15:26; 1 Corinthians 16:3; 2 Corinthians 8:4; 2 Corinthians 9:1)” (Plummer). [source]
Old word from κοινωνος Koinōnos (partner, sharer in common interest) and this from κοινος Koinos what is common to all. This partnership involves participation in, as the blood of Christ (Philemon 2:1) or co-operation in the work of the gospel (Philemon 1:5) or contribution for those in need (2 Corinthians 8:4; 2 Corinthians 9:13). Hence there is wide diversity of opinion concerning the precise meaning of κοινωνια Koinōnia in this verse. It may refer to the distribution of funds in Acts 2:44 or to the oneness of spirit in the community of believers or to the Lord‘s Supper (as in 1 Corinthians 10:16) in the sense of communion or to the fellowship in the common meals or αγαπαε agapae (love-feasts). The breaking of bread (τηι κλασει του αρτου tēi klasei tou artou). The word κλασις klasis is an old word, but used only by Luke in the N.T. (Luke 24:35; Acts 2:42), though the verb κλαω klaō occurs in other parts of the N.T. as in Acts 2:46. The problem here is whether Luke refers to the ordinary meal as in Luke 24:35 or to the Lord‘s Supper. The same verb κλαω klaō is used of breaking bread at the ordinary meal (Luke 24:30) or the Lord‘s Supper (Luke 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord‘s Supper at first, a combination called αγαπαι agapai or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1 Corinthians 11:20. Hence it is possible that what is referred to here is the Lord‘s Supper following the ordinary meal. “To simply explain τηι κλασει του αρτου tēi klasei tou artou as=‹The Holy Communion‘ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Acts 20:7 they seem to have come together especially for the observance of the Lord‘s Supper. Perhaps there is no way to settle the point conclusively here. The prayers Services where they prayed as in Acts 1:14, in the temple (Acts 3:1), in their homes (Acts 4:23). [source]
Futuristic present as in John 14:2. Ministering unto the saints (διακονον τοις αγιοις diakonon tois hagiois). Present active participle of purpose like ευλογουντα eulogounta in Acts 3:26. This collection had been one of Paul‘s chief cares for over a year now (see 2 Corinthians 8; 2 Corinthians 9:1-15). See note on 2 Corinthians 8:4. [source]
Present active participle of purpose like ευλογουντα eulogounta in Acts 3:26. This collection had been one of Paul‘s chief cares for over a year now (see 2 Corinthians 8; 2 Corinthians 9:1-15). See note on 2 Corinthians 8:4. [source]
“For Macedonia and Achaia took pleasure.” The use of ηυδοκησαν ēudokēsan (first aorist active indicative of ευδοκεω eudokeō) shows that it was voluntary (2 Corinthians 8:4). Paul does not here mention Asia and Galatia. [source]
Put thus because it was unknown to the Romans. For this sense of κοινωνιαν Koinéōnian see 2 Corinthians 8:4; 2 Corinthians 9:13. For the poor among the saints (εις τους πτωχους των αγιων eis tous ptōchous tōn hagiōn). Partitive genitive. Not all there were poor, but Acts 4:32-5:11; Acts 6:1-6; Acts 11:29.; Galatians 2:10 prove that many were. [source]
God is the agent Old word from κοινωνος Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
Old word from κοινωνος Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
Literally, a participation in (objective genitive) the blood of Christ. The word κοινωνια Koinéōnia is an old one from κοινωνος Koinéōnos partner, and so here and Philemon 2:1; Philemon 3:10. It can mean also fellowship (Galatians 2:9) or contribution (2 Corinthians 8:4; Philemon 1:5). It is, of course, a spiritual participation in the blood of Christ which is symbolized by the cup. Same meaning for κοινωνια Koinéōnia in reference to “the body of Christ.” The bread which we break (τον αρτον ον κλωμεν ton arton hon klōmen). The loaf. Inverse attraction of the antecedent (αρτον arton) to the case (accusative) of the relative (ον hon) according to classic idiom (Robertson, Grammar, p. 488). Αρτος Artos probably from αρω arō to join or fit (flour mixed with water and baked). The mention of the cup here before the bread does not mean that this order was observed for see the regular order of bread and then cup in 1 Corinthians 11:24-27. [source]
This old word is from διακονος diakonos and has a general meaning of service as here (Romans 11:13) and a special ministration like that of Martha (Luke 10:40) and the collection (1 Corinthians 16:15; 2 Corinthians 8:4). [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]
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]
This is the point that matters just now. Paul drives it home. On this use of Koinéōnia see 2 Corinthians 8:4. [source]
Late and rare word from υποτασσω hupotassō to subject, middle to obey. Only in Paul in N.T. Of your confession (της ομολογιας υμων tēs homologias humōn). Old word from ομολογεω homologeō (ομολογοσ ομου λεγω homologosαπλοτητι της κοινωνιας homouκοινωνια legō), to say together. It is either to profess (Latin profiteor, to declare openly) or to confess (Latin confiteor, to declare fully, to say the same thing as another). Both confess and profess are used to translate the verb and each idea is present in the substantive. Only the context can decide. Actions speak louder than words. The brethren in Jerusalem will know by this collection that Gentiles make as good Christians as Jews. For the liberality of your contribution This is the point that matters just now. Paul drives it home. On this use of Koinéōnia see 2 Corinthians 8:4. [source]
“On the basis of your contribution” as in 2 Corinthians 8:4; 2 Corinthians 9:13; Acts 2:42. The particular kind of “partnership” or “fellowship” involved is the contribution made by the Philippians for the spread of the gospel (Phlippians 1:7 συγκοινωνους sugKoinéōnous and Phlippians 4:14 where συγκοινωνησαντες sugKoinéōnēsantes occurs). [source]
Lit. but be not forgetful of doing good and communicating. Ἑυποιΐ̀α beneficenceN.T.oolxx, oClass. For κοινωνία communicationof alms, etc., see on Luke 5:10; see on Acts 2:42. See also Romans 15:26; 2 Corinthians 8:4; 2 Corinthians 9:13. Comp. the verb κοινωνεῖν toimpart, Romans 12:13; Romans 15:27; Philemon 4:15. [source]