KJV: I desire to be present with you now, and to change my voice; for I stand in doubt of you.
YLT: and I was wishing to be present with you now, and to change my voice, because I am in doubt about you.
Darby: and I should wish to be present with you now, and change my voice, for I am perplexed as to you.
ASV: but I could wish to be present with you now, and to change my tone; for I am perplexed about you.
| ἤθελον | I was wishing |
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Parse: Verb, Imperfect Indicative Active, 1st Person Singular Root: θέλω Sense: to will, have in mind, intend. |
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| δὲ | indeed |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| παρεῖναι | to be present |
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Parse: Verb, Present Infinitive Active Root: πάρειμι Sense: to be by, be at hand, to have arrived, to be present. |
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| ἄρτι | presently |
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Parse: Adverb Root: ἄρτι Sense: just now, this moment. |
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| ἀλλάξαι | to change |
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Parse: Verb, Aorist Infinitive Active Root: ἀλλάσσω Sense: to change, to exchange one thing for another, to transform. |
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| φωνήν | tone |
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Parse: Noun, Accusative Feminine Singular Root: φωνή Sense: a sound, a tone. |
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| μου | of me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ὅτι | because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ἀποροῦμαι | I am perplexed |
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Parse: Verb, Present Indicative Middle, 1st Person Singular Root: ἀπορέω Sense: to be without resources, to be in straits, to be left wanting, to be embarrassed, to be in doubt, not to know which way to turn. |
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| ἐν | as to |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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Greek Commentary for Galatians 4:20
Imperfect active, I was wishing like Agrippa‘s use of εβουλομην eboulomēn in Acts 25:22, “I was just wishing. I was longing to be present with you just now (αρτι arti).” [source]
Paul could put his heart into his voice. The pen stands between them. He knew the power of his voice on their hearts. He had tried it before. I am perplexed (απορουμαι aporoumai). I am at a loss and know not what to do. Απορεω Aporeō is from α a privative and πορος poros way. I am lost at this distance from you. About you In your cases. For this use of εν en see 2 Corinthians 7:16; Galatians 1:24. [source]
I am at a loss and know not what to do. Απορεω Aporeō is from α a privative and πορος poros way. I am lost at this distance from you. [source]
In your cases. For this use of εν en see 2 Corinthians 7:16; Galatians 1:24. [source]
Better, I could wish, the imperfect tense referring to a suppressed conditional clause, as if it were possible. Comp. Acts 25:22; Romans 9:3. [source]
To address you, not with my former severity, so as to make you think me your enemy, but affectionately, as a mother speaks to her children, yet still telling them the truth ( ἀληθεύων ). [source]
Lit. I am perplexed in you. For this use of ἐν, comp. 2 Corinthians 7:16; Galatians 1:24. Paul's perplexity is conceived as taking place in the readers. For the verb, see on Mark 6:20; see on 2 Corinthians 4:8. Paul means: “I am puzzled how to deal with you; how to find entrance to your hearts. [source]
Reverse Greek Commentary Search for Galatians 4:20
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER- -DIVIDER- Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER- -DIVIDER- Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER- receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER- to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER- advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER- (Demosth., “Olynth.,” 2:20). -DIVIDER- In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER- to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER- to put her away secretly. -DIVIDER- -DIVIDER- Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER- ( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER- ( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER- ( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER- -DIVIDER- In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]