2Co
13:1-10 一共查出 0 筆，引用資料有問題！select chineses,engs from main where sengs = '2Co
13' or engs='2Co
13'

哥林多後書 1:1-1:1

註釋:

 {And Timothy} (kai Timotheos). Timothy is with Paul, having
been sent on to Macedonia from Ephesus ( Ac 19:22 ). He is in no
sense co-author any more than Sosthenes was in  1Co 1:1 . {In all
Achaia} (en hol(8869) t(8869) Achai(8369)). The Romans divided Greece into
two provinces (Achaia and Macedonia). Macedonia included also
Illyricum, Epirus, and Thessaly. Achaia was all of Greece south
of this (both Attica and the Peloponnesus). The restored Corinth
was made the capital of Achaia where the pro-consul resided ( Ac
18:12 ). He does not mention other churches in Achaia outside of
the one in Corinth, but only "saints" (hagiois). Athens was in
Achaia, but it is not clear that there was as yet a church there,
though some converts had been won ( Ac 17:34 ), and there was a
church in Cenchreae, the eastern port of Corinth ( Ro 16:1 ).
Paul in  2Co 9:2  speaks of Achaia and Macedonia together. His
language here would seem to cover the whole (hol(8869), all) of
Achaia in his scope and not merely the environment around
Corinth.

哥林多後書 1:2-1:2

註釋:

 Identical with  1Co 1:3  which see.

哥林多後書 1:3-1:3

註釋:

 {Blessed} (eulog(8874)os). From old verb euloge(935c), to speak
well of, but late verbal in LXX and Philo. Used of men in  Ge
24:31 , but only of God in N.T. as in  Lu 1:68  and chiefly in
Paul ( 2Co 11:31  Ro 1:25 ). Paul has no thanksgiving or prayer
as in  1Co 1:4-9 , but he finds his basis for gratitude in God,
not in them. {The God and Father} (ho theos kai pat(8872)). So
rightly, only one article with both substantives as in  2Pe 1:1 .
Paul gives the deity of Jesus Christ as our Lord (Kuriou), but
he does not hesitate to use the language here as it occurs. See
 1Pe 1:3  Eph 1:3  where the language is identical with that
here. {The father of mercies} (ho pat(8872) t(936e) oiktirm(936e)) and God
of all comfort (kai theos pas(8873) parakl(8873)e(9373)). Paul adds an item
to each word. He is the compassionate Father characterized by
mercies (oiktirm(936e), old word from oikteir(935c), to pity, and here
in plural, emotions and acts of pity). He is the God of all
comfort (parakl(8873)e(9373), old word from parakale(935c), to call to
one's side, common with Paul). Paul has already used it of God
who gave eternal comfort ( 2Th 2:16 ). The English word comfort
is from the Latin _confortis_ (brave together). The word used by
Jesus of the Holy Spirit as the Comforter or Paraklete is this
very word ( Joh 14:16  16:7 ). Paul makes rich use of the verb
parakale(935c) and the substantive parakl(8873)is in this passage
( 3-7 ). He urges all sorrowing and troubled hearts to find
strength in God.

哥林多後書 1:4-1:4

註釋:

 {In all our affliction} (epi pas(8869) t(8869) thlipsei h(886d)(936e)).
Thlipsis is from 	hlib(935c), to press, old and common word, as
tribulation is from Latin _tribulum_ (roller). See on 烘t 13:21|
and  1Th 1:6 . The English affliction is Latin _afflictio_ from
_ad-fligere_, to strike on. {That we may be able to comfort}
(eis to dunasthai h(886d)as parakalein). Purpose clause with eis
and the articular infinitive with the accusative of general
reference, a common idiom. Paul here gives the purpose of
affliction in the preacher's life, in any Christian's life, to
qualify him for ministry to others. Otherwise it will be
professional and perfunctory. {Wherewith} (h(8873)). Genitive case
of the relative attracted to that of the antecedent
parakl(8873)e(9373). The case of the relative here could have been
either the accusative h(886e) with the passive verb retained as in
 Mr 10:38  or the instrumental h(8869). Either is perfectly good
Greek (cf.  Eph 1:6  4:1 ). Personal experience of God's comfort
is necessary before we can pass it on to others.

哥林多後書 1:5-1:5

註釋:

 {The sufferings of Christ} (	a path(886d)ata tou Christou).
Subjective genitive, Christ's own sufferings. {Abound unto us}
(perisseuei eis h(886d)as). Overflow unto us so that we suffer like
sufferings and become fellow sufferers with Christ ( 4:10f.  Ro
8:17  Php 3:10  Col 1:24 ). {Through Christ} (dia tou
Christou). The overflow (perisseuei) of comfort comes also
through Christ. Is Paul thinking of how some of the Jewish
Christians in Corinth have become reconciled with him through
Christ? Partnership with Christ in suffering brings partnership
in glory also ( Ro 8:17  1Pe 4:13 ).

哥林多後書 1:6-1:6

註釋:

 {Whether} (eite) {--or} (eite). The alternatives in
Paul's experience (afflicted 	hlibometha, comforted
parakaloumetha) work out for their good when they are called on
to endure like sufferings "which we also suffer" (h(936e) kai h(886d)eis
paschomen). The relative h(936e) is attracted from neuter
accusative plural ha to genitive case of the antecedent
path(886d)at(936e) (sufferings).

哥林多後書 1:7-1:7

註釋:

 {Our hope for you} (h(8820)elpis h(886d)(936e) huper hum(936e)). The old
word elpis, from elpiz(935c), to hope, has the idea of waiting
with expectation and patience. So here it is "steadfast"
(ebaia, stable, fast, from ain(935c), to plant the feet down).
{Partakers} (koin(936e)oi). Partners as in  Lu 5:10 .

哥林多後書 1:8-1:8

註釋:

 {Concerning our affliction} (huper t(8873) thlipse(9373) h(886d)(936e)).
Manuscripts read also peri for in the _Koin(825f) huper (over)
often has the idea of peri (around). Paul has laid down his
philosophy of afflictions and now he cites a specific
illustration in his own recent experience. {In Asia} (en
Asi(8369)). Probably in Ephesus, but what it was we do not know
whether sickness or peril. We do know that the disciples and the
Asiarchs would not allow Paul to face the mob in the amphitheatre
gathered by Demetrius ( Ac 20:30f. ). In  Ro 16:4  Paul says that
Prisca and Aquila laid down their necks for him, risked their
very lives for him. It may have been a later plot to kill Paul
that hastened his departure from Ephesus ( Ac 20:1 ). He had a
trial so great that "we were weighed down exceedingly beyond our
power" (kath' huperbol(886e) huper dunamin ebar(8874)h(886d)en). Old verb
from aros, weight, arus, weighty. First aorist passive
indicative. See on 氣Co 12:31| for kath' huperbol(886e) (cf. our
hyperbole). It was beyond Paul's power to endure if left to
himself. {Insomuch that we despaired even of life} (h(9373)te
exapor(8874)h(886e)ai h(886d)as kai tou z(8869)n). Usual clause of result with
h(9373)te and the infinitive. First aorist passive infinitive
exapor(8874)h(886e)ai, late compound for utter despair (perfective use
of ex and at a complete loss, a privative and poros, way).
There seemed no way out. {Of life} (	ou z(8869)n). Ablative case of
the articular infinitive, of living.

哥林多後書 1:9-1:9

註釋:

 {Yea} (alla). Confirmatory use as in  7:11 , rather than
adversative. {The answer of death} (	o apokrima tou thanatou)
This late word from apokrinomai, to reply, occurs nowhere else
in N.T., but is in Josephus, Polybius, inscriptions and papyri
(Deissmann, _Bible Studies_, p. 257; Moulton and Milligan's
_Vocabulary_), and always in the sense of decision or judgment
rendered. But Vulgate renders it by _responsum_ and that idea
suits best here, unless Paul conceives God as rendering the
decision of death. {We ourselves have had within ourselves}
(autoi en heautois esch(886b)amen). Regular perfect of ech(935c), to
have. And still have the vivid recollection of that experience.
For this lively dramatic use of the present perfect indicative
for a past experience see also esch(886b)a in  2:13  (Moulton,
_Prolegomena_, p. 143f.; Robertson, _Grammar_, p. 896f.). {That
we should not trust in ourselves} (hina m(8820)pepoithotes (936d)en eph'
heautois). A further purpose of God in affliction beyond that in
verse  4 . "This dreadful trial was sent to him in order to give
him a precious spiritual lesson ( 12:7-10 )" (Robertson and
Plummer). Note periphrastic perfect active subjunctive of
peith(935c), to persuade. {In} (epi), upon, both ourselves and
God.

哥林多後書 1:10-1:10

註釋:

 {Out of so great a death} (ek t(886c)ikoutou thanatou). He had
considered himself as good as dead. {Delivered} (erusato)
{--will deliver} (
usetai). Old verb 
u(935c), middle, 
uomai,
draw oneself, as out of a pit, rescue. So Paul faces death
without fear. {On whom we have set our hope} (eis hon
(886c)pikamen). Perfect active indicative of elpiz(935c). We still have
that hope, emphasized by eti rusetai (he will still deliver).

哥林多後書 1:11-1:11

註釋:

 {Ye also helping together on our behalf} (sunupourgount(936e)
kai hum(936e) huper h(886d)(936e)). Genitive absolute with present active
participle of late compound verb (sun and hupourge(935c) for
hupo and ergon). Paul relied on God and felt the need of the
prayer of God's people. {By means of many} (ek poll(936e)
pros(9370)(936e)). Pros(9370)on means face (pros, ops). 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 ( 3:7,13,18  8:24  10:1,7  11:20 ).
In  5:12  it means outward appearance. It may mean face or person
here,  2:10  4:6 . It is more pictorial to take it here as face
"that out of many upturned faces" thanks may be given
(hina--eucharist(8874)h(8869) first aorist passive subjunctive) for the
gift to us by means of many (dia pollon). It is indeed a
difficult sentence to understand.

哥林多後書 1:12-1:12

註釋:

 {Glorying} (kauch(8873)is). Act of glorying, while in verse
 14  kauch(886d)a is the thing boasted of. {The testimony of our
conscience} (	o marturion t(8873) suneid(8873)e(9373) h(886d)(936e)). In apposition
with kauch(8873)is. {Sincerity of God} (eilikrinei(8369) tou theou).
Like dikaiosun(8820)theou ( Ro 1:17  3:21 ), the God-kind of
righteousness. So the God-kind (genitive case) of sincerity. Late
word from eilikrin(8873). See on 氣Co 5:8|. {Not in fleshly wisdom}
(ouk en sophi(8369) sarkik(8869)). See on 氣Co 1:17; 2:4,13f|. Paul
uses sarkikos five times and it occurs only twice elsewhere in
N.T. See on 氣Co 3:3|. {We behaved ourselves} (anestraph(886d)en).
Second aorist passive indicative of anastreph(935c), old verb, to
turn back, to turn back and forth, to walk. Here the passive is
used as in late Greek as if middle. {More abundantly to you-ward}
(perissoter(9373) pros humas). They had more abundant opportunity
to observe how scrupulous Paul was ( Ac 18:11 ).

哥林多後書 1:13-1:13

註釋:

 {Than what ye read} (all' (8820)ha anagin(9373)kete). Note
comparative conjunction (885c) (than) after all' and that after
alla (other things, same word in reality), "other than." Read
in Greek (anagin(9373)k(935c)) is knowing again, recognizing. See on 涉c
8:30|. {Or even acknowledge} ((8820)kai epigin(9373)kete). Paul is fond
of such a play on words (anagin(9373)kete, epigin(9373)kete) or
paronomasia. Does he mean "read between the lines," as we say, by
the use of epi (additional knowledge)? {Unto the end} (he(9373)
telous). The report of Titus showed that the majority now at
last understood Paul. He hopes that it will last ( 1Co 1:8 ).

哥林多後書 1:14-1:14

註釋:

 {As also ye did acknowledge us in part} (kath(9373) kai
epegn(9374)e h(886d)as apo merous). Gracious acknowledgment (second
aorist active indicative of epign(9373)k(935c)) to the original Pauline
party ( 1Co 1:12  3:4 ) that he had seemed to care so little for
them. And now in his hour of victory he shows that, if he is
their ground of glorying, they are his also (cf.  1Th 2:19f.  Php
2:16 ).

哥林多後書 1:15-1:15

註釋:

 {Confidence} (pepoith(8873)ei). This late word (LXX Philo,
Josephus) is condemned by the Atticists, but Paul uses it a half
dozen times ( 3:4  also). {I was minded to come} (eboulom(886e)
elthein). Imperfect, I was wishing to come, picturing his former
state of mind. {Before unto you} (proteron pros humas). This
was his former plan (proteron) while in Ephesus to go to Achaia
directly from Ephesus. This he confesses in verse  16  "and by
you to pass into Macedonia." {That ye might have a second
benefit} (hina deuteran charin sch(8874)e). Or second "joy" if we
accept charan with Westcott and Hort. This would be a real
second blessing (or joy) if they should have two visits from
Paul.

哥林多後書 1:16-1:16

註釋:

 {And again} (kai palin). This would have been the second
benefit or joy. But he changed his plans and did not make that
trip directly to Corinth, but came on to Macedonia first ( Ac
19:21  20:1f.  1Co 16:2  2Co 2:12 ). {To be set forward by you}
(huph' hum(936e) propemphth(886e)ai). First aorist passive infinitive
of propemp(935c). Paul uses this same verb in  Ro 15:24  for the
same service by the Roman Christians on his proposed trip to
Spain. The Corinthians, especially the anti-Pauline party, took
advantage of Paul's change of plans to criticize him sharply for
vacillation and flippancy. How easy it is to find fault with the
preacher! So Paul has to explain his conduct.

哥林多後書 1:17-1:17

註釋:

 {Did I shew fickleness?} (m(8874)i ara t(8869) elaphri(8369)?). An
indignant negative answer is called for by m(8874)i. The
instrumental case of elaphri(8369) is regular after echr(8873)am(886e)
from chraomai, to use. Elaphria is a late word for levity
from the old adjective, elaphros, light, agile ( 2Co 10:17  Mt
11:30 ). Here only in N.T. {Purpose} (ouleuomai). Paul raises
the question of fickleness about any of his plans. {Yea yea}
(Nai nai) {--nay nay} (ou ou). See a similar repetition in
 Mt 5:37 . It is plain in  Jas 5:12  where "the yea" is "yea" and
"the nay" is "nay." That seems to be Paul's meaning here, "that
the Yea may be yea and the Nay may be nay."

哥林多後書 1:18-1:18

註釋:

 {Is not yea and nay} (ouk estin nai kai ou). He is not a
Yes and No man, saying Yes and meaning or acting No. Paul calls
God to witness on this point.

哥林多後書 1:19-1:19

註釋:

 {Was not Yea and Nay} (ouk egeneto nai kai ou). "Did not
become Yes and No." {But in him is yea} (alla Nai en aut(9369)
gegonen). Rather, "But in him Yes has become yes," has proved
true. So Paul appeals to the life of Christ to sustain his own
veracity.

哥林多後書 1:20-1:20

註釋:

 {In him is the yea} (en aut(9369) to Nai). Supply gegonen
from the preceding sentence, "In him was the Yea come true." This
applies to all God's promises. {The Amen} (	o Am(886e)). In public
worship ( 1Co 14:16 ).

哥林多後書 1:21-1:21

註釋:

 {Establishes} (ebai(936e)). Present active participle from
ebaios, firm. An apt metaphor in Corinth where confirmation of
a bargain often took place (ebai(9373)is) as Deissmann shows
(_Bible Studies_, p. 109) and as verse  22  makes plain.
{Anointed} (chrisas). From chri(935c), to anoint, old verb, to
consecrate, with the Holy Spirit here as in  1Jo 2:20 .

哥林多後書 1:22-1:22

註釋:

 {Sealed us} (sphragisamenos h(886d)as). From sphragiz(935c) old
verb, common in LXX and papyri for setting a seal to prevent
opening ( Da 6:17 ), in place of signature ( 1Ki 21:18 ). Papyri
examples show a wide legal use to give validity to documents, to
guarantee genuineness of articles as sealing sacks and chests,
etc. (Deissmann, _Bible Studies_, p. 238; Moulton and Milligan's
_Vocabulary_). {The earnest of the Spirit} (	on arrab(936e)a tou
pneumatos). A word of Semitic origin (possibly Phoenician) and
spelled both arab(936e) and arrab(936e). It is common in the papyri
as earnest money in a purchase for a cow or for a wife (a dowry).
In N.T. only here;  5:5  Eph 1:14 . It is part payment on the
total obligation and we use the very expression today, "earnest
money." It is God, says Paul, who has done all this for us and
God is Paul's pledge that he is sincere. He will come to Corinth
in due time. This earnest of the Spirit in our hearts is the
witness of the Spirit that we are God's.

哥林多後書 1:23-1:23

註釋:

 {But I call God for a witness upon my soul} (Eg(9320)de martura
ton theon epikaloumai epi t(886e) em(886e) psuch(886e)). Solemn attestation,
"calling heaven to witness is frequent in literature from Homer
onwards" (Plummer). Thus God is described above (cf.  1Th 2:5,10  Ro 1:9  Ga 1:20  Php 1:8 ). {To spare you} (pheidomenos hum(936e)).
Present middle participle (causal rather than final) of
pheidomai, old verb, to hold back, to spare. Ablative case
hum(936e).

哥林多後書 1:24-1:24

註釋:

 {We have lordship over} (kurieuomen). Old verb from
kurios, to be lord of or over. See  Lu 22:25 . {Helpers of your
joy} (sunergoi t(8873) charas hum(936e)). Co-workers ( 1Co 3:8 ) in
your joy. A delicate correction to present misapprehension
(epanorth(9373)is).

哥林多後書 2:1-2:1

註釋:

 {That I would not come again to you with sorrow} (	o m(880a)palin en lup(8869) pros humas elthein). Articular second aorist
active infinitive with negative m(885c) in apposition with 	outo
(this) preceding. What does Paul mean by "again" (palin)? Had
he paid another visit besides that described in  Ac 18  which was
in sorrow (en lup(8869))? Or does he mean that having had one
joyful visit (that in  Ac 18 ) he does not wish the second one to
be in sorrow? Either interpretation is possible as the Greek
stands and scholars disagree. So in  12:14  "The third time I am
ready to come" may refer to the proposed second visit ( 1:15f. )
and the present plan (a third). And so as to  13:1 . There is
absolutely no way to tell clearly whether Paul had already made a
second visit. If he had done so, it is a bit odd that he did not
plainly say so in  1:15f.  when he is apologizing for not having
made the proposed visit ("a second benefit").

哥林多後書 2:2-2:2

註釋:

 {Who then?} (kai tis?). For this use of kai see on 烘r
10:26; Joh 9:36|. The kai accepts the condition (first class
ei--lup(935c)) and shows the paradox that follows. Lupe(935c) is old
word from lup(885c) (sorrow) in causative sense, to make sorry.
{Maketh glad} (euphrain(936e)). Present active participle of old
word from eu, well, and phr(886e), mind, to make joyful,
causative idea like lupe(935c).

哥林多後書 2:3-2:3

註釋:

 {I wrote this very thing} (egrapsa touto auto). Is this
(and egrapsa in verses  4,9,12 ) 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  8:18  9:3 
(Robertson, _Grammar_, p. 854f.). If not epistolary aorist as
seems improbable from the context and from  7:8-12 , to what
Epistle does he refer? To  1Co 5  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 verses
 3,4  7:8-12  can hardly apply to I Corinthians. {Should have
sorrow} (lup(886e) sch(935c)). Second aorist (ingressive) active
subjunctive of ech(935c), should get sorrow, after hina m(885c)
negative final particles. {From them of whom} (aph' h(936e)).
Antecedent omitted, apo tout(936e) aph' h(936e) (from those from whom).
{I ought} (edei me). Imperfect for unrealized present
obligation as often and like English. {Having confidence}
(pepoith(9373)). Second perfect active participle of peith(935c)
( 1:9 ).

哥林多後書 2:4-2:4

註釋:

 {Anguish} (sunoch(8873)). Ablative case after ek (out of).
Old word from sunech(935c), to hold together. So contraction of
heart (Cicero, _contractio animi_), a spiritual _angina
pectoris_. In N.T. only here and  Lu 21:25 . {With many tears}
(dia poll(936e) dakru(936e)). He dictated that letter "through tears"
(accompanied by tears). Paul was a man of heart. He writes to the
Philippians with weeping (klai(936e)) over the enemies of the Cross
of Christ ( Php 3:18 ). He twice mentions his tears in his speech
at Miletus ( Ac 20:19-31 ). {But that ye might know the love}
(alla t(886e) agap(886e) hina gn(9374)e). Proleptic position of agap(886e)
and ingressive second aorist active subjunctive gn(9374)e, come to
know.

哥林多後書 2:5-2:5

註釋:

 {If any} (ei tis). Scholars disagree whether Paul refers to
 1Co 5:1 , where he also employs 	is, toioutos, and Satan(8373)
as here, or to the ringleader of the opposition to him. Either
view is possible. In both cases Paul shows delicacy of feeling by
not mentioning the name. {But in part} (alla apo merous). "But
to some extent to you all." The whole Corinthian Church has been
injured in part by this man's wrongdoing. There is a parenthesis
({that I press not too heavily}, hina m(8820)epibar(935c)) that
interrupts the flow of ideas. Epibare(935c), to put a burden on
(epi, baros), is a late word, only in Paul in N.T. (here and
 1Th 2:9  2Th 3:8 ). He does not wish to give pain by too severe
language.

哥林多後書 2:6-2:6

註釋:

 {Punishment} (epitimia). Late word for old Greek to
epitimion (so papyri), from epitima(935c), to show honour to, to
award, to adjudge penalty. Only here in N.T. {By the many} (hupo
t(936e) pleion(936e)). By the more, the majority. If Paul refers to the
case in  1Co 5 , they had taken his advice and expelled the
offender.

哥林多後書 2:7-2:7

註釋:

 1Co
15:54 一共查出 0 筆，引用資料有問題！select chineses,engs from main where sengs = '1Co
15' or engs='1Co
15'

哥林多後書 2:8-2:8

註釋:

 {To confirm} (kur(9373)ai). First aorist active infinitive of
old verb kuro(935c), to make valid, to ratify, from kuros (head,
authority). In N.T. only here and  Ga 3:15 .

哥林多後書 2:9-2:9

註釋:

 {That I might know the proof of you} (hina gn(9320)t(886e) dokim(886e)
hum(936e)). Ingressive second aorist active subjunctive, come to
know. Dokim(885c) is proof by testing. Late word from dokimos and
is in Dioscorides, medical writer in reign of Hadrian. Earliest
use in Paul and only in him in N.T. ( 2Co 2:9  8:2  9:13  13:3  Ro 5:4  Php 2:22 ). {Obedient} (hup(886b)ooi). Old word from
hupakou(935c), to give ear. In N.T. only in Paul ( 2Co 2:9  Php 2:8  Ac 7:39 ).

哥林多後書 2:10-2:10

註釋:

 {In the person of Christ} (en pros(9370)(9369) Christou). More
exactly, "in the presence of Christ," before Christ, in the face
of Christ. Cf. en(9370)ion tou theou ( 4:2 ) in the eye of God,
en(9370)ion Kuriou ( 8:21 ).

哥林多後書 2:11-2:11

註釋:

 {That no advantage may be gained over us} (hina m(880a)pleonekt(8874)h(936d)en). First aorist passive subjunctive after hina
m(885c) (negative purpose) of pleonekte(935c), old verb from
pleonekt(8873), a covetous man ( 1Co 5:10f. ), to take advantage
of, to gain, to overreach. In N.T. only in  1Th 4:6  2Co 2:11  7:2  12:17f . "That we may not be overreached by Satan." {His
devices} (autou ta no(886d)ata). No(886d)a from 
oe(935c) to use the

ous is old word, especially for evil plans and purposes as
here.

哥林多後書 2:12-2:12

註釋:

 {To Troas} (eis t(886e) Tr(9369)ada). Luke does not mention this
stop at Troas on the way from Ephesus to Macedonia ( Ac 20:1f. ),
though he does mention two other visits there ( Ac 16:8  20:6 ).
{When a door was opened unto me} (	huras moi ane(9369)gmen(8873)).
Genitive absolute with second perfect passive participle of
anoignumi. Paul used this very metaphor in  1Co 16:9 . He will
use it again in  Col 4:3 . Here was an open door that he could
not enter.

哥林多後書 2:13-2:13

註釋:

 {I had no relief} (ouk esch(886b)a anesin). Perfect active
indicative like that in  1:9 , vivid dramatic recital, not to be
treated as "for" the aorist (Robertson, _Grammar_, p. 896,
898ff.). He still feels the shadow of that restlessness.
Anesis, from ani(886d)i, to let up, to hold back, is old word for
relaxing or release ( Ac 24:34 ). {For my spirit} (	(9369) pneumati
mou). Dative of interest. {Because I found not Titus} (	(9369) m(880a)heurein me Titon). Instrumental case of the articular infinitive
with negative m(885c) and accusative of general reference me, "by
the not finding Titus as to me." {Taking my leave of them}
(apotaxamenos autois). First aorist middle participle of
apotass(935c), old verb, to set apart, in middle in late Greek to
separate oneself, to bid adieu to as in  Mr 6:46 .

哥林多後書 2:14-2:14

註釋:

 {But thanks be unto God} (	(9369) de the(9369) charis). Sudden
outburst of gratitude in contrast to the previous dejection in
Troas. Surely a new paragraph should begin here. In point of fact
Paul makes a long digression from here to  6:10  on the subject
of the Glory of the Christian Ministry as Bachmann points out in
his _Kommentar_ (p. 124), only he runs it from  2:12-7:1  (_Aus
der Tiefe in die Hohe_, Out of the Depths to the Heights). We can
be grateful for this emotional outburst, Paul's rebound of joy on
meeting Titus in Macedonia, for it has given the world the finest
exposition of all sides of the Christian ministry in existence,
one that reveals the wealth of Paul's nature and his mature grasp
of the great things in service for Christ. See my _The Glory of
the Ministry (An Exposition of II Cor. 2:12-6:10_). {Always}
(pantote). The sense of present triumph has blotted out the
gloom at Troas. {Leadeth in triumph} (	hriambeuonti). Late
common _Koin(825f) word from 	hriambos (Latin _triumphus_, a hymn
sung in festal processions to Bacchus). Verbs in -eu(935c) (like
math(8874)eu(935c), to make disciples) may be causative, but no example
of 	hriambeu(935c) has been found with this meaning. It is always to
lead in triumph, in papyri sometimes to make a show of. Picture
here is of Paul as captive in God's triumphal procession. {The
savour} (	(886e) osm(886e)). In a Roman triumph garlands of flowers
scattered sweet odour and incense bearers dispensed perfumes. The
knowledge of God is here the aroma which Paul had scattered like
an incense bearer.

哥林多後書 2:15-2:15

註釋:

 {A sweet savour of Christ} (Christou eu(9364)ia). Old word
from eu, well, and oz(935c), to smell. In N.T. only here and  Php
4:18  Eph 5:2 . In spreading the fragrance of Christ the preacher
himself becomes fragrant (Plummer). {In them that are perishing}
(en tois apollumenois). Even in these if the preacher does his
duty.

哥林多後書 2:16-2:16

註釋:

 {From death unto death} (ek thanatou eis thanaton). From
one evil condition to another. Some people are actually hardened
by preaching. {And who is sufficient for these things?} (kai
pros tauta tis hikanos?). Rhetorical question. In himself no one
is. But some one has to preach Christ and Paul proceeds to show
that he is sufficient. {For we are not as the many} (ou gar
esmen h(9373) hoi polloi). A bold thing to say, but necessary and
only from God ( 3:6 ).

哥林多後書 2:17-2:17

註釋:

 {Corrupting} (kap(886c)euontes). Old word from kap(886c)os, a
huckster or peddlar, common in all stages of Greek for
huckstering or trading. It is curious how hucksters were
suspected of corrupting by putting the best fruit on top of the
basket. Note Paul's solemn view of his relation to God as a
preacher ({from God} ek theou, {in the sight of God} katenanti
theou, {in Christ} en Christ(9369)).

哥林多後書 3:1-3:1

註釋:

 {To commend ourselves?} (heautous sunistanein?). Late
(_Koin(825f)) form of sunist(886d)i, to place one with another, to
introduce, to commend. Paul is sensitive over praising himself,
though his enemies compelled him to do it. {Epistles of
commendation} (sustatik(936e) epistol(936e)). Late verbal adjective
from sunist(886d)i and often in the papyri and in just this sense.
In the genitive case here after chr(8869)zomen. 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  Ac 15:25f.  18:27  (Apollos),  1Co 16:10f. 
(Timothy);  Ro 16:1  (Phoebe with the verb sunist(886d)i);  Col
4:10  (Mark);  2Co 8:22f.  (Titus and his companion).

哥林多後書 3:2-3:2

註釋:

 {Ye are our epistle} (h(8820)epistol(8820)h(886d)(936e) humeis este). Bold
turn. Paul was writing in their hearts. {Known and read}
(gin(9373)komen(8820)kai anagin(9373)komen(885c)). Play on the word. Literally
true. Professing Christians are the Bible that men read and know.

哥林多後書 3:3-3:3

註釋:

 {An epistle of Christ} (epistol(8820)Christou). He turns the
metaphor round and round. They are Christ's letter to men as well
as Paul's. {Not with ink} (ou melani). Instrumental case of
melas, black. Plato uses 	o melan for ink as here. See also
 2Jo 1:12  3Jo 1:13 . {Of stone} (lithinais). Composed of stone
(lithos and ending -inos). {Of flesh} (sarkinais).
"Fleshen" as in  1Co 3:1  Ro 7:14 .

哥林多後書 3:4-3:4

註釋:

 {Through Christ} (dia tou Christou). It is not self-conceit
on Paul's part, but through Christ.

哥林多後書 3:5-3:5

註釋:

 {Of ourselves} (aph' heaut(936e)). Starting from ourselves
(reflexive pronoun). {As from ourselves} (h(9373) ex haut(936e)). He
says it over again with preposition ex (out of). He has no
originating power for such confidence. {Sufficiency}
(hikanot(8873)). Old word, only here in N.T.

哥林多後書 3:6-3:6

註釋:

 {Who also made us sufficient for such confidence} (hos kai
hikan(9373)en h(886d)as). Late causative verb from hikanos (verse  5 )
first aorist active indicative, "who (God) rendered us fit." In
N.T. only here and  Col 1:12 . {As ministers of a new covenant}
(diakonous kain(8873) diath(886b)(8873)). Predicate accusative with
hikan(9373)en. For diath(886b)(885c) see on 烘t 26:28| and for diakonos
on 烘t 20:26| and for kain(8873) (fresh and effective) on 烊u
5:38|. Only God can make us that.

哥林多後書 3:7-3:7

註釋:

 {Of death} (	ou thanatou). Subjective genitive, marked by
death in its outcome (cf.  1Co 15:56  Ga 3:10 ). The letter
kills. {Engraven on stones} (entetup(936d)en(8820)lithois). Perfect
passive participle of entupo(935c), late verb, to imprint a figure
(	upos). Used by Aristias (67) of the "inlaid" work on the
table sent by Ptolemy Philadelphus to Jerusalem. Lithois in
locative case. {Came with glory} (egen(8874)h(8820)en dox(8869)). In glory.
As it did, condition of first class, assumed as true. See  Ex
34:29,35 . {Look steadfastly} (atenisai). Late verb from
aten(8873) (stretched, intent, 	ein(935c) and a intensive) as in  Lu
4:20  Ac 3:4 . {Was passing away} (katargoumen(886e)). Late verb,
to render of no effect, and present passive participle here as in
 1Co 2:6 .

哥林多後書 3:8-3:8

註釋:

 {How shall not rather?} (p(9373) ouchi mallon?). _Argumentum a
minore ad majus_ (from the less to the greater). {Of the spirit}
(	ou pneumatos). Marked by the spirit. Picture of the Christian
ministry now.

哥林多後書 3:9-3:9

註釋:

 {Of condemnation} (	(8873) katakrise(9373)). Genitive, that brings
condemnation because unable to obey the law. {Is glory} (doxa).
No copula, but makes the figure bolder. Paul freely admits the
glory for the old dispensation. {Of righteousness} (	(8873)
dikaiosun(8873)). Marked by and leading to righteousness. See
 11:15 . {Much more} (poll(9369) mallon). Instrumental case, by
much more. {Exceed} (perisseuei). Overflow.

哥林多後書 3:10-3:10

註釋:

 {In this respect} (en tout(9369) t(9369) merei). The glory on the
face of Moses was temporary, though real, and passed away (verse
 7 ), a type of the dimming of the glory of the old dispensation
by the brightness of the new. The moon makes a dim light after
the sun rises, "is not glorified" (ou dedoxastai, perfect
passive indicative of doxaz(935c)). {By reason of the glory that
surpasseth} (heineken t(8873) huperballous(8873) dox(8873)). The surpassing
(huper-ball(935c), throwing beyond) glory. Christ as the Sun of
Righteousness has thrown Moses in the shade. Cf. the claims of
superiority by Christ in  Mt 5-7 .

哥林多後書 3:11-3:11

註釋:

 {Passeth away} (katargoumenon). In process of disappearing
before the gospel of Christ. {Remaineth} (menon). The new
ministry is permanent. This claim may be recommended to those who
clamour for a new religion. Christianity is still alive and is
not dying. Note also en dox(8869), in glory, in contrast with dia
dox(8873), with glory. {Boldness} (parr(8873)i(8369)). Instrumental case
after chr(936d)etha. Old word, panr(8873)is=parr(8873)is, telling it all,
absolute unreservedness. Surely Paul has kept nothing back here,
no mental reservations, in this triumphant claim of superiority.

哥林多後書 3:13-3:13

註釋:

 {Put a veil upon his face} (etithei kalumma epi to pros(9370)on
autou). Imperfect active of 	ith(886d)i, used to put ( Ex 34:33 ).
{That the children of Israel should not look steadfastly} (pros
to m(8820)atenisai tous huious). Purpose expressed by pros and the
articular infinitive with negative m(885c) and the accusative of
general reference. The Authorized Version had a wrong translation
here as if to hide the glory on his face.

哥林多後書 3:14-3:14

註釋:

 {But their minds were hardened} (alla ep(9372)(9374)h(8820)ta no(886d)ata
aut(936e)). Their thoughts (
o(886d)ata) literally. P(9372)o(935c) (first
aorist passive indicative here) is late verb from p(9372)os, hard
skin, to cover with thick skin (callus), to petrify. See on 烘r
6:52; 8:17|. {Of the old covenant} (	(8873) palaias diath(886b)(8873)). The
Old Testament. Palaios (ancient) in contrast to kainos
(fresh, verse  6 ). See  Mt 13:52 . {The same veil} (	o auto
kalumma). Not that identical veil, but one that has the same
effect, that blinds their eyes to the light in Christ. This is
the tragedy of modern Judaism. {Unlifted} (m(8820)anakaluptomenon).
Present passive participle of anakalupt(935c), old verb, to draw
back the veil, to unveil. {Is done away} (katargeitai). Same
verb as in verses  7,11 .

哥林多後書 3:15-3:15

註釋:

 {Whensoever Moses is read} (h(886e)ika an anagin(9373)k(8874)ai
M(9375)s(8873)). Indefinite temporal clause with h(886e)ika an and the
present passive subjunctive. {A veil lieth upon their heart}
(epi t(886e) kardian aut(936e) keitai). Vivid and distressing picture,
a fact that caused Paul agony of heart ( Ro 9:1-5 ). With wilful
blindness the rabbis set aside the word of God by their tradition
in the time of Jesus ( Mr 7:8f. ).

哥林多後書 3:16-3:16

註釋:

 {It shall turn} (epistrepsei). The heart of Israel. {The
veil is taken away} (periaireitai to kalumma). Present passive
indicative of periaire(935c), old verb, to take from around, as of
anchors ( Ac 27:40 ), to cut loose ( Ac 28:13 ), for hope to be
taken away ( Ac 27:20 ). Here Paul has in mind  Ex 34:34  where
we find of Moses that peri(8869)reito to kalumma (the veil was
taken from around his face) whenever he went before the Lord.
After the ceremony the veil is taken from around (peri-) the
face of the bride.

哥林多後書 3:17-3:17

註釋:

 {Now the Lord is the Spirit} (ho de Kurios to pneuma
estin). Some, like E. F. Scott (_The Spirit in the N.T._), take
Kurios here to be Christ and interpret Paul as denying the
personality of the Holy Spirit, identifying Christ and the Holy
Spirit. But is not Bernard right here in taking Kurios (Lord)
in the same sense here as in  Ex 34:34  (enanti Kuriou, before
the Lord), the very passage that Paul is quoting? Certainly, the
Holy Spirit is interchangeably called in the N.T. the Spirit of
God and the Spirit of Christ ( Ro 8:9f. ). Christ dwells in us by
the Holy Spirit, but the language here in  2Co 3:17  should not
be pressed unduly (Plummer. See also P. Gardner, _The Religious
Experience of St. Paul_, p. 176f.). Note "the Spirit of the Lord"
here. {Liberty} (eleutheria). Freedom of access to God without
fear in opposition to the fear in  Ex 34:30 . We need no veil and
we have free access to God.

哥林多後書 3:18-3:18

註釋:

 {We all} (h(886d)eis pantes). All of us Christians, not merely
ministers. {With unveiled face} (anakekalummen(9369) pros(9370)(9369)).
Instrumental case of manner. Unlike and like Moses. {Reflecting
as in a mirror} (katoptrizomenoi). Present middle participle of
katoptriz(935c), late verb from katoptron, mirror (kata, optron,
a thing to see with). In Philo (_Legis Alleg_. iii. 33) the word
means beholding as in a mirror and that idea suits also the
figure in  1Co 13:12 . There is an inscription of third century
B.C. with egkatoptrisasthai eis to hud(9372), to look at one's
reflection in the water. Plutarch uses the active for mirroring
or reflecting and Chrysostom takes it so here. Either makes good
sense. The point that Paul is making is that we shall not lose
the glory as Moses did. But that is true if we keep on beholding
or keep on reflecting (present tense). Only here in N.T. {Are
transformed} (metamorphoumetha). Present passive (are being
transformed) of metamorpho(935c), late verb and in papyri. See on
烘t 17:2; Mr 9:2| where it is translated "transfigured." It is
the word used for heathen mythological metamorphoses. {Into the
same image} (	(886e) aut(886e) eikona). Accusative retained with
passive verb metamorphoumetha. Into the likeness of God in
Christ ( 1Co 15:48-53  Ro 8:17,29  Col 3:4  1Jo 3:2 ). {As from
the Lord the Spirit} (kathaper apo Kuriou pneumatos). More
likely, "as from the Spirit of the Lord."

哥林多後書 4:1-4:1

註釋:

 {We faint not} (ouk egkakoumen). Present active indicative
of egkake(935c), late verb (en, kakos) to behave badly in, to give
in to evil, to lose courage. In Symmachus (LXX), Polybius, and
papyri. It is the faint-hearted coward. Paul speaks of himself
(literary plural). Can he not speak for all of us?

哥林多後書 4:2-4:2

註釋:

 {But we have renounced} (alla apeipametha). Indirect middle
second aorist (timeless aorist) indicative of apeipon
(defective verb) with a of first aorist ending, to speak forth,
to speak off or away from. Common verb in the active, but rare in
middle and only here in N.T. {The hidden things of shame} (	a
krupta t(8873) aischun(8873)). They do attack the minister. His only
safety is in instant and courageous defiance to all the powers of
darkness. It is a terrible thing to see a preacher caught in the
toils of the tempter. {In craftiness} (en panourgi(8369)). Old word
from panourgos (pan, ergon), a doer of any deed (good or
bad), clever, cunning, deceitful. See on 烊u 20:23|. {Handling
deceitfully} (dolountes). Present active participle of dolo(935c),
from dolos, deceit (from del(935c), to catch with bait), old and
common verb, in papyri and inscriptions, to ensnare, to corrupt
with error. Only here in N.T. Used of adulterating gold or wine.
{To every conscience of men} (pros p(8373)an suneid(8873)in anthr(9370)(936e)).
Not to whim, foible, prejudice. See  3:1-6  for "commending"
(sunistanontes).

哥林多後書 4:3-4:3

註釋:

 {It is veiled in them that are perishing} (en tois
apollumenois estin kekalummenon). Periphrastic perfect passive
of kalupt(935c), to veil in both condition (first class) and
conclusion. See on 氧:15f.| for "the perishing."

哥林多後書 4:4-4:4

註釋:

 {The god of this world} (ho theos tou ai(936e)os toutou).
"Age," more exactly, as in  1Co 1:20 . Satan is "the god of this
age," a phrase nowhere else in the N.T., but Jesus uses the same
idea in  Joh 12:31  14:30  and Paul in  Eph 2:2  6:12  and John
in  1Jo 5:19 . Satan claimed the rule over the world in the
temptations with Jesus. {Blinded} (etuphl(9373)en). First aorist
active of 	uphlo(935c), old verb to blind (	uphlos, blind). They
refused to believe (apist(936e)) and so Satan got the power to
blind their thoughts. That happens with wilful disbelievers. {The
light} (	on ph(9374)ismon). The illumination, the enlightening.
Late word from photiz(935c), to give light, in Plutarch and LXX. In
N.T. only in  2Co 4:4,6 . Accusative case of general reference
here with the articular infinitive (eis to m(8820)augasai that
should not dawn). That is, if augasai is intransitive as is
likely, though it is transitive in the old poets (from aug(885c),
radiance. Cf. German _Auge_=eye). If it is transitive, the idea
would be "that they should not see clearly the illumination,
etc."

哥林多後書 4:5-4:5

註釋:

 {For we preach not ourselves} (ou gar heautous k(8872)ussomen).
Surely as poor and disgusting a topic as a preacher can find.
{But Christ Jesus as Lord} (alla Christon I(8873)oun Kurion).
Kurion is predicate accusative in apposition. {As your servants
for Jesus' sake} (doulous hum(936e) dia I(8873)oun). Your bond-slave
for the sake of Jesus. This is the sufficient reason for any
preacher's sacrifice, "for Jesus' sake."

哥林多後書 4:6-4:6

註釋:

 {God who said} (ho theos ho eip(936e)). Paraphrase of  Ge 1:3 .
{Who shined} (hos elampsen). Like a lamp in the heart (cf.  Mt
5:15 ). Miners carry a lamp on the forehead, Christians carry one
in their hearts lit by the Spirit of God. {To give the light}
(pros ph(9374)ismon). For the illumination. {In the face of Jesus
Christ} (en pros(9370)(9369) I(8873)ou Christou). The Christian who looks
on the face of Jesus Christ as Moses looked upon the glory of God
will be able to give the illumination of the knowledge of the
glory of God. See  2:10  for pros(9370)on.

哥林多後書 4:7-4:7

註釋:

 {This treasure} (	on th(8873)auron touton). On 	h(8873)auron see
 Mt 6:19-21 . It is the power of giving the illumination of the
knowledge of the glory of God (verse  6 ). "The power is
limitless, but it is stored in very unlikely receptacles"
(Plummer). This warning Paul gives in contrast (de) with the
exultation of verse  6  (Bernard). {In earthen vessels} (en
ostrakinois skeuesin). This adjective is common in the LXX with
skeuos, aggos and aggeion. It occurs again in  2Ti 2:20  with
skeu(885c). It is found also in the papyri with skeuos as here. It
is from ostrakon, baked clay (same root as osteon, bone), so
many fragments of which are found in Egypt with writing on them.
We are but earthen jars used of God for his purposes ( Ro
9:20ff. ) and so fragile. {The exceeding greatness} (h(880a)huperbol(885c)). See on 氣Co 12:31| for this word, "the preeminence
of the power." This is God's purpose (hina--(8869)). God, not man,
is the {dynamo} (dunamis). It comes from God (	ou theou,
ablative) and does not originate with us (m(8820)ex h(886d)(936e)).

哥林多後書 4:8-4:8

註釋:

 {Pressed} (	hlibomenoi). From 	hlib(935c), to press as grapes,
to contract, to squeeze. Series of present passive participles
here through verse  9  that vividly picture Paul's ministerial
career. {Yet not straitened} (all' ou stenoch(9372)oumenoi). Each
time the exception is stated by all' ou. From stenoch(9372)e(935c)
(stenoch(9372)os, from stenos, narrow, ch(9372)os, space), to be in
a narrow place, to keep in a tight place. Late verb, in LXX and
papyri. In N.T. only here and  2Co 6:12 . {Yet not unto despair}
(all' ouk exaporoumenoi). Late perfective compound with ex-
of exapore(935c). A very effective play on words here, lost, but not
lost out.

哥林多後書 4:9-4:9

註釋:

 {Forsaken} (egkataleipomenoi). Double compound of old verb
eg-kata-leip(935c), to leave behind, to leave in the lurch. {Smitten
down} (kataballomenoi). As if overtaken. {Destroyed}
(apollumenoi). Perishing as in verse  3 . Was Paul referring to
Lystra when the Jews stoned him and thought him dead?

哥林多後書 4:10-4:10

註釋:

 {Bearing about} (peripherontes). Ignatius was called
Theophoros, God-bearer. See  1Co 15:31  where Paul says "I die
daily" and  Php 3:10  Col 1:24 . {The dying of Jesus} (	(886e)
nekr(9373)in tou I(8873)ou). Late word from 
ekro(935c), to put to death.
In Galen. In N.T. only here and  Ro 4:19 .

哥林多後書 4:11-4:11

註釋:

 {Are alway delivered unto death} (eis thanaton
paradidometha). This explains verse  10 .

哥林多後書 4:12-4:12

註釋:

 {Death worketh in us} (ho thanatos en h(886d)in energeitai).
Middle voice present tense of the old verb to operate, be at
work. Physical death works in him while spiritual life (paradox)
works in them.

哥林多後書 4:13-4:13

註釋:

 {According to that which is written} (kata to
gegrammenon). This formula in legal documents in the papyri
(_Bible Studies_, p. 250). Paul makes adaptation of the words in
 Ps 95:1 . {We also believe} (kai h(886d)eis pisteuomen). Like the
Psalmist. And therefore can speak with effect. Otherwise useless.
{Shall present us with you} (kai parast(8873)ei sun h(886d)in). This
shows that Paul was not certain that he would be alive when Jesus
comes as has been wrongly inferred from  1Co 7:29  10:11  15:51 .

哥林多後書 4:15-4:15

註釋:

 {Being multiplied through the many} (pleonasasa dia t(936e)
pleion(936e)). Late word pleonaz(935c) from pleon, more, "making more
through the more," with play on pleon. One can think of
Bunyan's _Grace Abounding_.

哥林多後書 4:16-4:16

註釋:

 {Wherefore we faint not} (dio ouk egkakoumen). Repeats
from verse  1 . {Our outward man} (ho ex(9320)h(886d)(936e) anthr(9370)os),
{our inward man} (ho es(9320)h(886d)(936e)). In  Ro 7:22  Col 3:9  Eph
4:22f. , we have the inward man and the outward for the higher
and the lower natures (the spirit and the flesh). "Here the decay
(diaphtheiretai) of the bodily organism is set over against the
growth in grace (anakainoutai, is refreshed) of the man
himself" (Bernard). Plato (_Republ_. ix, p. 589) has ho entos
anthr(9370)os. Cf. "the hidden man of the heart" ( 1Pe 3:4 ). {Day
by day} (h(886d)er(8369) kai h(886d)er(8369)). This precise idiom is not in LXX
nor rest of N.T. It may be colloquial use of locative in
repetition.

哥林多後書 4:17-4:17

註釋:

 {Our light affliction which is for the moment} (	o
parautika elaphron t(8873) thlipese(9373) h(886d)(936e)). Literally, "the for
the moment (old adverb parautika, here only in N.T.) lightness
(old word, in N.T. only here and  Mt 11:30 )." {More and more
exceedingly} (kath' huperbol(886e) eis huperbol(886e)). Like piling
Pelion on Ossa, "according to excess unto excess." See on 氣Co
12:31|. {Eternal weight of glory} (ai(936e)ion baros dox(8873)).
Careful balancing of words in contrast (affliction vs. glory,
lightness vs. weight, for the moment vs. eternal).

哥林多後書 4:18-4:18

註釋:

 {While we look not} (m(8820)skopount(936e) h(886d)(936e)). Genitive
absolute with participle of skope(935c) from skopos, goal.
{Temporal} (proskaira). Rather temporary, for a season (pros
kairon). Late word. See on 烘t 13:21|. See  1Co 13:12  Heb
11:1 .

哥林多後書 5:1-5:1

註釋:

 {If--be dissolved} (ean--kataluth(8869)). Third class
condition, ean and first aorist passive subjunctive. The very
word used (katalu(935c)) for striking down a tent. {The earthly
house of our tabernacle} (h(8820)epigeios h(886d)(936e) oikia tou sk(886e)ous).
Rather, "If our earthly (see on 氣Co 15:40| for epigeios) house
of the tent (sk(886e)os, another form of sk(886e)(885c), tent, from root
ska, to cover)." Appositive genitive, the house (oikia) is
the tent. {We have} (echomen). Present indicative. We possess
the title to it now by faith. "Faith is the title-deed
(hupostasis) to things hoped for" ( Heb 11:7 ). {A building
from God} (oikodom(886e) ek theou). This oikodom(885c) (found in
Aristotle, Plutarch, LXX, etc., and papyri, though condemned by
Atticists) is more substantial than the sk(886e)os. {Not made with
hands} (acheiropoi(8874)on). Found first in  Mr 14:58  in charge
against Jesus before the Sanhedrin (both the common verbal
cheiropoi(8874)on and the newly made vernacular acheiropoi(8874)on,
same verbal with a privative). Elsewhere only here and  Col
2:11 . Spiritual, eternal home.

哥林多後書 5:2-5:2

註釋:

 {To be clothed upon with our habitation which is from heaven}
(	o oik(8874)(8872)ion h(886d)(936e) to ex ouranou ependusasthai). First aorist
middle infinitive of late verb ependu(935c), double compound (ep,
en) to put upon oneself. Cf. ependut(8873) for a fisherman's linen
blouse or upper garment ( Joh 21:7 ). Oik(8874)(8872)ion is old word
used here of the spiritual body as the abode of the spirit. It is
a mixed metaphor (putting on as garment the dwelling-place).

哥林多後書 5:3-5:3

註釋:

 {Being clothed} (endusamenoi). First aorist middle
participle, having put on the garment. {Naked} (gumnoi). That
is, disembodied spirits, "like the souls in Sheol, without form,
and void of all power of activity" (Plummer).

哥林多後書 5:4-5:4

註釋:

 {Not for that we would be unclothed} (eph' h(9369) ou thelomen
ekdusasthai). Rather, "For that (eph' h(9369)) we do not wish to
put off the clothing, but to put it on" (all' ependusasthai).
The transposition of the negative ou weakens the sense. Paul
does not wish to be a mere disembodied spirit without his
spiritual garment. {That what is mortal may be swallowed up of
life} (hina katapoth(8869) to thn(8874)on hupo t(8873) z(9388)s). "Only what is
mortal perishes; the personality, consisting of soul and body,
survives," (Plummer). See on 氣:22| for "the earnest of the
spirit."

哥林多後書 5:6-5:6

註釋:

 {At home in the body} (end(886d)ountes en t(9369) s(936d)ati). Rare
verb end(886d)e(935c) from end(886d)os (one among his own people as
opposed to ekd(886d)os, one away from home). Both ekd(886d)e(935c) (more
common in the old Greek) and end(886d)e(935c) occur in the papyri with
the contrast made by Paul here.

哥林多後書 5:7-5:7

註釋:

 {By sight} (dia eidous). Rather, by appearance.

哥林多後書 5:8-5:8

註釋:

 {We are of good courage} (	harroumen). Good word for cheer
and same root as 	harse(935c) ( Mt 9:2,22 ). Cheer up. {Are willing
rather} (eudokoumen). Rather, "We are well-pleased, we prefer"
if left to ourselves. Cf.  Php 1:21f . Same eudoke(935c) used in  Lu
3:22 . {To be at home with the Lord} (end(886d)(8873)ai pros ton
Kurion). First aorist (ingressive) active infinitive, to attain
that goal is bliss for Paul.

哥林多後書 5:9-5:9

註釋:

 {We make it our aim} (philotimoumetha). Old and common
verb, present middle, from philotimos (philos, tim(885c), fond of
honour), to act from love of honour, to be ambitious in the good
sense ( 1Th 4:11  2Co 5:9  Ro 15:20 ). The Latin _ambitio_ has a
bad sense from _ambire_, to go both ways to gain one's point. {To
be well-pleasing to him} (euarestoi aut(9369) einai). Late
adjective that shows Paul's loyalty to Christ, his Captain. Found
in several inscriptions in the _Koin(825f) period (Deissmann, _Bible
Studies_, p. 214; Moulton and Milligan's _Vocabulary_).

哥林多後書 5:10-5:10

註釋:

 {Before the judgment-seat of Christ} (emprosthen tou
b(886d)atos tou Christou). Old word (886d)a, a step (from ain(935c)), a
platform, the seat of the judge ( Mt 27:19 ). Christ is Saviour,
Lord, and Judge of us all (	ous pantas, the all). {That each
may receive} (hina komis(8874)ai hekastos). Receive as his due,
komiz(935c) means, old verb. See on 烘t 25:27|. {Bad} (phaulon).
Old word, akin to German _faul_, worthless, of no account, base,
wicked.

哥林多後書 5:11-5:11

註釋:

 {The fear of the Lord} (	on phobon tou Kuriou). Many today
regard this a played-out motive, but not so Paul. He has in mind
verse  10  with the picture of the judgment seat of Christ. {We
persuade} (peithomen). Conative present active, we try to
persuade. It is always hard work. {Unto God} (	he(9369)). Dative
case. God understands whether men do or not. {That we are made
manifest} (pephaner(9373)thai). Perfect passive infinitive of
phanero(935c) in indirect discourse after elpiz(935c). Stand
manifested, state of completion.

哥林多後書 5:12-5:12

註釋:

 {As giving you occasion of glorying} (aphorm(886e) didontes
humin kauch(886d)atos). An old Greek word (apo, horm(885c), onset,
rush), a base of operations, material with which to glory, as we
say "a tip" only much more. {That ye may have wherewith to
answer} (hina ech(8874)e pros). Literally, "That ye may have
something against (for facing those, etc.)." Paul wishes his
champions in Corinth to know the facts. {In appearance, and not
in heart} (en pros(9370)(9369) kai m(8820)en kardi(8369)). He means the
Judaizers who were braggarts about their orthodox Judaism.

哥林多後書 5:13-5:13

註釋:

 {Whether we are beside ourselves} (eite exest(886d)en). Second
aorist active indicative of exist(886d)i, old verb, here to stand
out of oneself (intransitive) from ekstasis, ecstasy, comes as
in  Mr 5:42 . It is literary plural, for Paul is referring only
to himself. See on 氣:6| for eite--eite. It is a condition of
the first class and Paul assumes as true the charge that he was
crazy (if I was crazy) for the sake of argument. Festus made it
later ( Ac 26:24 ). He spoke with tongues ( 1Co 14:18 ) and had
visions ( 2Co 12:1-6 ) which probably the Judaizers used against
him. A like charge was made against Jesus ( Mr 3:21 ). People
often accuse those whom they dislike with being a bit off.

哥林多後書 5:14-5:14

註釋:

 {The love of Christ} (h(8820)agap(8820)tou Christou). Subjective
genitive, Christ's love for Paul as shown by verse  15 .
{Constraineth us} (sunechei h(886d)as). Old and common verb, to
hold together, to press the ears together ( Ac 7:57 ), to press
on every side ( Lu 8:45 ), to hold fast ( Lu 22:63 ), to hold
oneself to ( Ac 18:5 ), to be pressed (passive,  Lu 12:50  Php
1:23 ). So here Paul's conception of Christ's love for him holds
him together to his task whatever men think or say. {Judging
this} (krinantas touto). Having reached this conclusion, ever
since his conversion ( Ga 1:17f. ). {One died for all} (heis
huper pant(936e) apethanen). This is the central tenet in Paul's
theology and Christology. Huper (over) here is used in the
sense of substitution as in  Joh 11:50  Ga 3:13 , death in behalf
so that the rest will not have to die. This use of huper is
common in the papyri (Robertson, _Grammar_, p. 631). In fact,
huper in this sense is more usual in Greek than anti, pro or
any other preposition. {Therefore all died} (ara hoi pantes
apethanon). Logical conclusion (ara, corresponding), the one
died for the all and so the all died when he did, all the
spiritual death possible for those for whom Christ died. This is
Paul's gospel, clear-cut, our hope today.

哥林多後書 5:15-5:15

註釋:

 {Should no longer live unto themselves} (hina m(886b)eti
heautois z(9373)in). The high doctrine of Christ's atoning death
carries a correspondingly high obligation on the part of those
who live because of him. Selfishness is ruled out by our duty to
live "unto him who for their sakes died and rose again."

哥林多後書 5:16-5:16

註釋:

 {Henceforth} (apo tou nun). From the time that we gained
this view of Christ's death for us. {After the flesh} (kata
sarka). According to the flesh, the fleshy way of looking at
men. He, of course, knows men "in the flesh (en t(8869) sarki), but
Paul is not speaking of that. Worldly standards and distinctions
of race, class, cut no figure now with Paul ( Ga 3:28 ) as he
looks at men from the standpoint of the Cross of Christ. {Even
though we have known Christ after the flesh} (ei kai egn(936b)amen
kata sarka Christon). Concessive clause (ei kai, if even or
also) with perfect active indicative. Paul admits that he had
once looked at Christ kata sarka, but now no longer does it.
Obviously he uses kata sarka in precisely the same sense that
he did in verse  15  about men. He had before his conversion
known Christ kata sarka, according to the standards of the men
of his time, the Sanhedrin and other Jewish leaders. He had led
the persecution against Jesus till Jesus challenged and stopped
him ( Ac 9:4 ). That event turned Paul clean round and he no
longer knows Christ in the old way kata sarka. Paul may or may
not have seen Jesus in the flesh before his death, but he says
absolutely nothing on that point here.

哥林多後書 5:17-5:17

註釋:

 {A new creature} (kain(8820)ktisis). A fresh start is made
(kain(885c)). Ktisis is the old word for the act of creating ( Ro
1:20 ), but in N.T. by metonymy it usually bears the notion of
ktisma, the thing created or creature as here. {The old things
are passed away} (	a archaia par(886c)then). Did pass by, he means.
Second aorist active of parerchomai, to go by. The ancient
(archaia) way of looking at Christ among other things. And yet
today there are scholars who are trying to revive the old
prejudiced view of Jesus Christ as a mere man, a prophet, to give
us "a reduced Christ." That was once Paul's view, but it passed
by forever for him. It is a false view and leaves us no gospel
and no Saviour. {Behold, they are become new} (idou, gegone
kaina). Perfect active indicative of ginomai, have become new
(fresh, kaina) to stay so.

哥林多後書 5:18-5:18

註釋:

 {Who reconciled us to himself through Christ} (	ou
katallaxantos h(886d)as heaut(9369) dia Christou). Here Paul uses one of
his great doctrinal words, katallass(935c), old word for exchanging
coins. Diallass(935c), to change one's mind, to reconcile, occurs in
N.T. only in  Mt 5:24  though in papyri (Deissmann, _Light from
the Ancient East_, p. 187), and common in Attic. Katallass(935c) is
old verb, but more frequent in later writers. We find
sunallass(935c) in  Ac 7:26  and apokatallass(935c) in  Col 1:20f.  Eph
2:16  and the substantive katallag(885c) in  Ro 5:11  11:15  as well
as here. It is hard to discuss this great theme without apparent
contradiction. God's love ( Joh 3:16 ) provided the means and
basis for man's reconciliation to God against whom he had sinned.
It is all God's plan because of his love, but God's own sense of
justice had to be satisfied ( Ro 3:26 ) and so God gave his Son
as a propitiation for our sins ( Ro 3:25  Col 1:20  1Jo 2:2  4:10 ). The point made by Paul here is that God needs no
reconciliation, but is engaged in the great business of
reconciling us to himself. This has to be done on God's terms and
is made possible through (dia) Christ. {And gave unto us the
ministry of reconciliation} (kai dontos h(886d)in t(886e) diakonian t(8873)
katallag(8873)). It is a ministry marked by reconciliation, that
consists in reconciliation. God has made possible through Christ
our reconciliation to him, but in each case it has to be made
effective by the attitude of each individual. The task of winning
the unreconciled to God is committed to us. It is a high and holy
one, but supremely difficult, because the offending party (the
guilty) is the hardest to win over. We must be loyal to God and
yet win sinful men to him.

哥林多後書 5:19-5:19

註釋:

 {To wit, that} (h(9373) hoti). Latin puts it _quoniam quidem_.
It is an unclassical idiom, but occurs in the papyri and
inscriptions (Moulton, _Prol_., p. 212; Robertson, _Grammar_, p.
1033). It is in  Es 4:14 . See also  2Co 11:21  2Th 2:2 . It
probably means "how that." {Not reckoning} (m(8820)logizomenos).
What Jesus did (his death for us) stands to our credit ( Ro
8:32 ) if we make our peace with God. This is our task, "the word
of reconciliation," that we may receive "the righteousness of
God" and be adopted into the family of God.

哥林多後書 5:20-5:20

註釋:

 {We are ambassadors therefore on behalf of Christ} (huper
Christou oun presbeuomen). Old word from presbus, an old man,
first to be an old man, then to be an ambassador (here and  Eph
6:20  with en halus(8869) in a chain added), common in both senses
in the Greek. "The proper term in the Greek East for the
Emperor's Legate" (Deissmann, _Light from the Ancient East_, p.
374), in inscriptions and papyri. So Paul has a natural pride in
using this dignified term for himself and all ministers. The
ambassador has to be _persona grata_ with both countries (the one
that he represents and the one to which he goes). Paul was
Christ's _Legate_ to act in his behalf and in his stead. {As
though God were intreating by us} (h(9373) tou theou parakalountos
di' h(886d)(936e)). Genitive absolute with h(9373) used with the
participle as often to give the reason (apparent or real). Here
God speaks through Christ's Legate. {Be ye reconciled to God}
(katallag(8874)e t(9369) the(9369)). Second aorist passive imperative of
katallass(935c) and used with the dative case. "Get reconciled to
God," and do it now. This is the ambassador's message as he bears
it to men from God.

哥林多後書 5:21-5:21

註釋:

 {Him who knew no sin} (	on m(8820)gnonta hamartian). Definite
claim by Paul that Jesus did not commit sin, had no personal
acquaintance (m(8820)gnonta, second aorist active participle of
gin(9373)k(935c)) with it. Jesus made this claim for himself ( Joh
8:46 ). This statement occurs also in  1Pe 2:22  Heb 4:15  7:26  1Jo 3:5 . Christ was and is "a moral miracle" (Bernard) and so
more than mere man. {He made to be sin} (hamartian epoi(8873)en).
The words "to be" are not in the Greek. "Sin" here is the
substantive, not the verb. God "treated as sin" the one "who knew
no sin." But he knew the contradiction of sinners ( Heb 12:3 ).
We may not dare to probe too far into the mystery of Christ's
suffering on the Cross, but this fact throws some light on the
tragic cry of Jesus just before he died: "My God, My God, why
didst thou forsake me?" ( Mt 27:46 ). {That we might become}
(hina h(886d)eis gen(936d)etha). Note "become." This is God's purpose
(hina) in what he did and in what Christ did. Thus alone can we
obtain God's righteousness ( Ro 1:17 ).

哥林多後書 6:1-6:1

註釋:

 {Working together with him} (sunergountes). We are
co-workers, partners with God ( 1Co 3:9 ), in this work of grace.
{In vain} (eis kenon). Into emptiness. The plan of God, the
work of Christ on the Cross, the pleas of the ambassador may all
be nullified by the recipient of the message.

哥林多後書 6:2-6:2

註釋:

 {Behold, now is the acceptable time} (idou nun kairos
euprosdektos). Here is another "Pauline parenthesis" (Plummer)
as in  5:7  by the quotation from  Isa 49:8 . The LXX has
dektos (dektoi) verbal of dechomai, but Paul employs the
double compound (eu, pros, dektos), well-received. It occurs in
Aristophanes, Plutarch, inscription, etc.

哥林多後書 6:3-6:3

註釋:

 {Giving no occasion of stumbling in any thing} (m(8864)emian en
m(8864)eni didontes proskop(886e)). Proskop(885c), late word (Polybius,
LXX), from proskopt(935c), to strike against, to stumble. Only here
in N.T. Note double negative in the Greek. {That the ministry be
not blamed} (hina m(8820)m(936d)(8874)h(8869) h(8820)diakonia). Negative purpose
(hina m(885c)). First aorist passive subjunctive of old verb
m(936d)aomai from m(936d)os, blot, blemish. One can read with profit
J. A. Hutton's Warrack Lectures, _That the Ministry Be Not
Blamed_.

哥林多後書 6:4-6:4

註釋:

 {But in everything commending ourselves} (all' en panti
sunistanontes heautous). Paul gives a marvellous summary of his
argument about the dignity and glory of ministers of Christ as
{ministers of God} (h(9373) theou diakonoi) under three aspects,
the first with {in} (en) verses  3-7a , the second with {by}
(dia) verses  7b,8 , the third with {as} (h(9373)) verses  9-10 .
The negative view with en we have in verse  3 , then the
positive in verses  4-7a . 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. {In distresses} (en stenoch(9372)iais). In tight places
( 12:10 ). Late word from stenoch(9372)e(935c) (see on  4:8 ).

哥林多後書 6:5-6:5

註釋:

 {In stripes} (en pl(8867)ais). In blows, wounds ( Lu 10:30  12:48  Ac 16:23,33 ). Our plague. {In tumults} (en
akatastasiais). See on  1Co 14:33 ). Instabilities, often from
politics. {In watchings} (en agrupniais). In sleeplessnesses,
instances of insomnia. Old word, in N.T. only here and  11:27 .
Paul knew all about this.

哥林多後書 6:6-6:6

註釋:

 {In love unfeigned} (en agap(8869) anupokrit(9369)). Late and rare
word (a privative and hupokritos, from hupokrinomai) This
is the only love that is worth while ( Ro 12:9 ).

哥林多後書 6:7-6:7

註釋:

 {On the right hand and on the left} (	(936e) dexi(936e) kai
arister(936e)). Offensive weapons (hopl(936e)) on the right, defensive
on the left. See  1Th 5:8  Eph 6:11  for Paul's description of
the panoply of God and  Ro 6:13  for the phrase "weapons of
righteousness," the only kind that will stand the strain. See
also Book of Wisdom 5:18ff.

哥林多後書 6:8-6:8

註釋:

 {By glory and dishonour} (dia dox(8873) kai atimias). Here
dia is no longer instrument, but state or condition. Doxa
here is glory. See  Ro 9:21  2Ti 2:20  for contrast between
honour and dishonour (	im(882c) atimia). {By evil report and good
report} (dia dusph(886d)ias kai euph(886d)ias). Play on the words with
prefixes dus- and eu- and ph(886d)(885c). Dusph(886d)ia is a late
word, only here in N.T. Euph(886d)ia, old and common word, only
here in N.T. {As deceivers and yet true} (h(9373) planoi kai
al(8874)heis). Paul takes up h(9373) now in place of dia which
succeeded en. Note use of kai in sense of "and yet"
(adversative). Planos is late word (Diodorus, Josephus) for
wandering, vagabond, impostor (cf. plana(935c), to lead astray, used
of Christ,  Joh 7:12 ). In N.T. only here;  Mt 27:63  (of Christ
by Pharisees);  2Jo 1:7 . "In the Clementines St. Paul is
expressly described by his adversaries as planos and as
disseminating deceit (plan(886e))" (Bernard). Such slander from
one's enemies is praise.

哥林多後書 6:9-6:9

註釋:

 {As unknown and yet well known} (h(9373) agnooumenoi kai
epiginoskomenoi). "As ignored (as nonentities, obscure, without
proper credentials  3:2 ) and yet fully recognized (by all who
really matter as in  11:6 )." {And behold, we live} (kai idou
z(936d)en). Cf. the hazards of his life ( 1:8  4:10  11:23 ). His
whole career is full of paradox).

哥林多後書 6:10-6:10

註釋:

 {Always rejoicing} (aei chairontes). Even in sorrow
( 11:9  1Th 5:16  Ro 5:3-5  9:2  Php 2:18,27  3:1  4:4,15 ). {Yet
making many rich} (pollous de ploutizontes). Old word from
ploutos (wealth), to enrich. Spiritual riches Paul has in mind
as in  1Co 1:5  (cf.  Mt 5:37 ). {As having nothing and yet
possessing all things} (h(9373) m(8864)en echontes kai panta
katechontes). Contrast between m(8864)en (nothing) and panta
(all things, cf.  1Co 3:22 ) and ech(935c) (to have) and katech(935c)
(to hold down, to hold fast). Play on words (simple and compound)
as in  3:2  4:8 . Climax of Paul's panegyric on the Christian
ministry. He now resumes the thread of the story broken off in
 2:14 .

哥林多後書 6:11-6:11

註釋:

 {Our mouth is open unto you} (	o stoma h(886d)(936e) ane(9369)gen pros
humas). Second perfect active indicative of anoig(935c) and
intransitive, stand open. He has kept back nothing in his
portrayal of the glory of the ministry as the picture of the open
mouth shows. {Our heart is enlarged} (h(8820)kardia h(886d)(936e)
peplatuntai). Perfect passive indicative of old verb platun(935c),
to broaden, from platus, broad. In N T. only here and  Mt 23:5 
(cf. phylacteries). Hence his freedom of speech for "out of the
abundance of the heart the mouth speaks" ( Mt 12:34 ).

哥林多後書 6:12-6:12

註釋:

 {Ye are not straitened in us} (ou stenoch(9372)eisthe en
h(886d)in). The same figure as in verse  11 . See on 氦:8| for
stenoch(9372)e(935c). There is no restraint in me (my heart). My
adversaries may have caused some of you to tighten up your
affections (splagchna for affection as in  Jas 5:11  1Pe 3:8 ).

哥林多後書 6:13-6:13

註釋:

 {Now for a recompense in like kind} (	(886e) de aut(886e)
antimisthian). No example of this expressive word outside of
this passage and  Ro 1:27  and later Christian writers. Paul may
have found it in use in the _Koin(825f) vernacular or he may have
coined it from antimisthos, remunerating (paying back). There
is no verb here to explain the accusative which may be the
accusative of general reference or the object of a verb not
expressed. {Be ye also enlarged} (platunth(8874)e kai humeis). As I
have been (verse  11 ). First aorist passive imperative of
platun(935c).

哥林多後書 6:14-6:14

註釋:

 {Be not unequally yoked with unbelievers} (m(8820)ginesthe
heterozugountes apistois). No other example of this verb has yet
been found, though the adjective from which it is apparently
formed, heterozugos (yoked with a different yoke) occurs in  Le
19:19  of the union of beasts of different kinds. In  De 22:10 
we read: "Thou shalt not plough with an ox and an ass together."
Literally, "Stop becoming (m(8820)ginesthe present imperative, not
m(8820)gen(8873)the aorist subj.) unequally yoked with unconverted
heathen (unbelievers)." Some were already guilty. Marriage is
certainly included, but other unions may be in mind. Cf.  Eph
5:7 . Paul gives as the reason (gar) for this prohibition five
words in questions to distinguish the contrasts. {Fellowship}
(metoch(885c)). Sharing with and followed by associative
instrumental case of dikaiosun(8869) (righteousness) and iniquity
(anomi(8369)). A pertinent challenge today when church members wink
at violations of laws of the land and laws of God. {Communion}
(koin(936e)ia). Partnership to light (ph(9374)i dative case) with
(pros), facing darkness.

哥林多後書 6:15-6:15

註釋:

 {Concord} (sumph(936e)(8873)is). Symphony. Late word from
sumph(936e)e(935c), only here and ecclesiastical writers, though
sumph(936e)(886d)a in the papyri. {Belial} (Belial). Transliteration
of Hebrew word for worthlessness and applied to Satan (_Book of
Jubilees_ 1.20) as here. Paul graphically sums up the contrast
between Christ and Belial (Satan), the heads of the contending
forces of good and evil. {Portion} (meris). The fourth of the
words. Here by "unbeliever" (apistou) Paul means "disbeliever,"
not just an unconverted man who yet approves Christ.

哥林多後書 6:16-6:16

註釋:

 {Agreement} (sunkatathesis). Fifth of these words. Late
word, but common, though here only in N.T. Approved by putting
together the votes. In the papyri ek sunkatathese(9373) means "by
agreement." On the temple of God and idols see  1Co 10:14-22 .
See  Lu 23:51  for the verb sunkatatith(886d)i. {For we are the
temple of the living God} (h(886d)eis gar naos theou esmen z(936e)tos).
We, not temples ( Ac 7:48  17:24  1Co 3:16  6:19 ). {As God said}
(kath(9373) eipen ho theos). A paraphrase and catena of quotations,
what J. Rendel Harris calls _Testimonia_ (from  Le 26:11f.  Isa
52:11  Eze 20:34  37:27  2Sa 7:8,14 ). Plummer notes that at the
beginning "I will dwell in them" (enoik(8873)(9320)en autois) is not in
any of them. "As God said" points to  Le 26:12  Eze 37:27 .

哥林多後書 6:17-6:17

註釋:

 {Saith the Lord} (legei Kurios).  Isa 52:5  Eze 20:33 .
Cf.  Re 18:4 . {Unclean thing} (akathartou). Or unclean person.
Genitive case is the same for both.

哥林多後書 6:18-6:18

註釋:

 2Sa
7:8 一共查出 0 筆，引用資料有問題！select chineses,engs from main where sengs = '2Sa
7' or engs='2Sa
7'

哥林多後書 7:1-7:1

註釋:

 {These promises} (	autas tas epaggelias). So many and so
precious ( 2Pe 2:4  epaggelmata;  Heb 11:39f. ). {Let us
cleanse ourselves} (katharis(936d)en heautous). Old Greek used
kathair(935c) (in N.T. only in  Joh 15:2 , to prune). In _Koin(825f)
kathariz(935c) occurs in inscriptions for ceremonial cleansing
(Deissmann, _Bible Studies_, p. 216f.). Paul includes himself in
this volitive aorist subjunctive. {From all defilement} (apo
pantos molusmou). Ablative alone would have done, but with apo
it is plainer as in  Heb 9:14 . Molusmos is a late word from
molun(935c), to stain (see on 氣Co 8:7|), to pollute. In the LXX,
Plutarch, Josephus. It includes all sorts of filthiness,
physical, moral, mental, ceremonial, "of flesh and spirit."
Missionaries in China and India can appreciate the atmosphere of
pollution in Corinth, for instance. {Perfecting holiness}
(epitelountes hagiosun(886e)). Not merely negative goodness
(cleansing), but aggressive and progressive (present tense of
epitele(935c)) holiness, not a sudden attainment of complete
holiness, but a continuous process ( 1Th 3:13  Ro 1:4  1:6 ).

哥林多後書 7:2-7:2

註釋:

 1Th
2:3 一共查出 0 筆，引用資料有問題！select chineses,engs from main where sengs = '1Th
2' or engs='1Th
2'

哥林多後書 7:3-7:3

註釋:

 {Not to condemn you} (pros katakrisin ou). "Not for
condemnation." Late word from katakrin(935c), found in Vettius
Valens, and here only in N.T. {To die together and live together}
(eis to sunapothanein kai sunz(8869)n). "For the dying together
(second aorist ingressive active infinitive of sunapothn(8873)k(935c))
and living together (present active infinitive)." One article
(	o) with both infinitives. You are in our hearts to share
death and life.

哥林多後書 7:4-7:4

註釋:

 {I overflow with joy in all our affliction}
(huperperisseuomai t(8869) char(8369) epi p(8373)(8869) t(8869) thlipsei h(886d)(936e)). A
thoroughly Pauline sentiment. Perisseu(935c) means to overflow, as
we have seen. Huper-perisseu(935c) (late word, so far only here and
Byzantine writers) is to have a regular flood. Vulgate
_superabundo_.

哥林多後書 7:5-7:5

註釋:

 1Co
15:32 一共查出 0 筆，引用資料有問題！select chineses,engs from main where sengs = '1Co
15' or engs='1Co
15'

哥林多後書 7:6-7:6

註釋:

 {Cormforteth} (parakal(936e)). See on 氣:3-7| for this word.
{The lowly} (	ous tapeinous). See on 烘t 11:29|. Literally, low
on the ground in old sense ( Eze 17:24 ). Low in condition as
here;  Jas 1:9 . In  2Co 10:1  regarded as abject. In this sense
in papyri. "Humility as a sovereign grace is the creation of
Christianity" (Gladstone, _Life_, iii, p. 466). {By the coming}
(en t(8869) parousi(8369)). Same use of parousia as in  1Co 16:7 
which see. See also  2Co 7:7  10:10 .

哥林多後書 7:7-7:7

註釋:

 {Wherewith} (h(8869)). Either locative case with preceding en
or instrumental of the relative with parekl(8874)h(885c) (first aorist
passive indicative). "The manner in which Paul, so to speak,
_fondles_ this word (parakale(935c)) is most beautiful" (Vincent).
{In you} (eph' humin). Over you, upon you. {Your longing} (	(886e)
hum(936e) epipoth(8873)in). Late word from epipothe(935c) (epi,
directive, longing towards, yearning). Only here in N.T.
{Mourning} (odurmon). Old word from oduromai, to lament. Only
here in N.T. {So that I rejoiced yet more} (h(9373)te me mallon
char(886e)ai). Result expressed by h(9373)te and the second aorist
passive infinitive of chair(935c) with accusative of general
reference.

哥林多後書 7:8-7:8

註釋:

 {Though} (ei kai). If also. Paul treats it as a fact. {With
my epistle} (en t(8869) epistol(8869)). The one referred to in  2:3f .
{I do not regret it} (ou metamelomai). This verb really means
"repent" (be sorry again) which meaning we have transferred to
metanoe(935c), to change one's mind (not to be sorry at all). See
 Mt 21:30  27:3  for the verb metamelomai, to be sorry, to
regret as here. Paul is now glad that he made them sorry. {Though
I did regret} (ei kai metemelom(886e)). Imperfect indicative in the
concessive clause. I was in a regretful mood at first. {For I
see} (lep(9320)gar). A parenthetical explanation of his present
joy in their sorrow. B D do not have gar. The Latin Vulgate has
_videns_ (seeing) for lep(936e). {For a season} (pros h(9372)an).
Cf.  1Th 2:17 . It was only "for an hour."

哥林多後書 7:9-7:9

註釋:

 {Now I rejoice} (
un chair(935c)). Now that Titus has come and
told him the good news from Corinth ( 2:12f. ). This was the
occasion of the noble outburst in  2:12-6:10 . {Unto repentance}
(eis metanoian). Note the sharp difference here between
"sorrow" (lup(885c)) which is merely another form of metamelomai
(regret, remorse) and "repentance" (metanoia) or change of mind
and life. It is a linguistic and theological tragedy that we have
to go on using "repentance" for metanoia. But observe that the
"sorrow" has led to "repentance" and was not Itself the
repentance. {After a godly sort} (kata theon). In God's way.
"God's way as opposed to man's way and the devil's way"
(Plummer). It was not mere sorrow, but a change in their attitude
that counted. {That ye might suffer loss by us in nothing} (hina
en m(8864)eni z(886d)i(9374)h(8874)e ex hum(936e)). Purpose clause with hina and
first aorist passive subjunctive of z(886d)io(935c), old verb to suffer
damage. See on 烘t 16:26|. This was God's intention and so he
overruled their sorrow to good.

哥林多後書 7:10-7:10

註釋:

 {For godly sorrow} (h(8820)gar kata theon lup(885c)). "For the
sorrow according to God" (God's ideal, verse  9 ). {Worketh
repentance unto salvation a repentance without regret}
(metanoian eis s(9374)(8872)ian ametamel(8874)on ergazetai). This clause
alone should have prevented the confusion between mere "sorrow"
(lup(885c)) as indicated in metamelomai, to regret (to be sorry
again) and "change of mind and life" as shown by metanoian
(metanoe(935c)) and wrongly translated "repentance." The sorrow
according to God does work this "change of mind and life" unto
salvation, a change "not to be regretted" (ametamel(8874)on, an old
verbal adjective of metamelomai and a privative, but here
alone in N.T.). It agrees with metanoian, not s(9374)(8872)ian. {But
the sorrow of the world} (h(8820)de tou kosmou lup(885c)). In contrast,
the kind of sorrow that the world has, grief "for failure, not
for sin" (Bernard), for the results as seen in Cain, Esau (his
tears!), and Judas (remorse, metemel(8874)h(885c)). Works out
(perfective use of kat-) death in the end.

哥林多後書 7:11-7:11

註釋:

 {This selfsame thing} (auto touto). "This very thing,"
"the being made sorry according to God" (	o kata theon
lup(8874)h(886e)ai, articular first aorist passive infinitive with which
auto touto agrees and the proleptic subject of the verb
kateirgasato. {Earnest care} (spoud(886e)). Diligence, from
speud(935c), to hasten. Cf.  Ro 12:11 . {Yea} (alla). Not
adversative use of alla, but copulative as is common (half
dozen examples here). {Clearing of yourselves} (apologia). In
the old notion of apologia (self-vindication, self-defence) as
in  1Pe 3:15 . {Indignation} (aganakt(8873)in). Old word, only here
in N.T. From aganakteo ( Mr 10:14 , etc.). {Avenging}
(ekdik(8873)in). Late word from ekdike(935c), to avenge, to do justice
( Lu 18:5  21:22 ), vindication from wrong as in  Lu 18:7 , to
secure punishment ( 1Pe 2:14 ). {Pure} (hagnous). Kin to
hagios (haz(935c), to reverence), immaculate.

哥林多後書 7:12-7:12

註釋:

 {But that your earnest care for us might be made manifest}
(all' heineken tou phaner(9374)h(886e)ai t(886e) spoud(886e) hum(936e) t(886e) huper
h(886d)(936e)). So the correct text, not "our care for you." Easy to
interchange Greek hum(936e) (your) and h(886d)(936e) (our). Usual
construction with preposition heneken and genitive of articular
infinitive with accusative of general reference.

哥林多後書 7:13-7:13

註釋:

 {We joyed the more exceedingly} (perissoter(9373) mallon
echar(886d)en). Double comparative (pleonastic use of mallon,
more, with perissoter(9373), more abundantly) as is common in the
_Koin(825f) ( Mr 7:36  Php 1:23 ). {For the joy of Titus} (epi t(8869)
char(8369) Titou). On the basis of (epi) the joy of Titus who was
proud of the outcome of his labours in Corinth. {Hath been
refreshed} (anapepautai). Perfect passive indicative of
anapau(935c). Cf.  1Co 16:18  for this striking verb.

哥林多後書 7:14-7:14

註釋:

 {If--I have gloried} (ei--kekauch(886d)ai). Condition of first
class. On this verb see  1Co 3:21  2Co 5:12 . {I was not put to
shame} (ou kat(8869)schunth(886e)). First aorist passive indicative of
kataischun(935c). Paul had assured Titus, who hesitated to go after
the failure of Timothy, that the Corinthians were sound at bottom
and would come round all right if handled properly. Paul's joy is
equal to that of Titus. {In truth} (en al(8874)hei(8369)). In the sharp
letter as well as in I Corinthians. He had not hesitated to speak
plainly of their sins. {Our glorying before Titus} (h(8820)kauch(8873)is
epi Titou). The two things were not inconsistent and were not
contradictory as the outcome proved.

哥林多後書 7:15-7:15

註釋:

 {Whilst he remembereth} (anamimn(8873)komenou). Present middle
participle of anamimn(8873)k(935c), to remind, in the genitive case
agreeing with autou (his, of him). {The obedience of you all}
(	(886e) pant(936e) hum(936e) hupakou(886e)). A remarkable statement of the
complete victory of Titus in spite of a stubborn minority still
opposing Paul. {With fear and trembling} (meta phobou kai
tromou). He had brought a stern message ( 1Co 5:5 ) and they had
trembled at the words of Titus (cf.  Eph 6:5  Php 2:12 ). Paul
had himself come to the Corinthians at first with a nervous dread
( 1Co 2:3 ).

哥林多後書 7:16-7:16

註釋:

 {I am of good courage} (	harr(935c)). The outcome has brought
joy, courage, and hope to Paul.

哥林多後書 8:1-8:1

註釋:

 {The grace} (	(886e) charin). As manifested in the collection
in the churches, poor as they were. The Romans had lacerated
Macedonia (Livy, XLV. 30).

哥林多後書 8:2-8:2

註釋:

 {Proof} (dokim(8869)). Tests as of metals as in  2:9 .
{Abundance} (perisseia). Late word from perisseu(935c), to
overflow. {Their deep poverty} (h(8820)kata bathous pt(9363)heia
aut(936e)). Pt(9363)heia is old word from pt(9363)heu(935c), to be a beggar,
as of Jesus in  8:9  (from pt(9363)hos, cowering in fear and
poverty, as in  Lu 14:13 , but ennobled by Christ as in  Mt 5:3  2Co 8:9 ). Poverty down deep. Strabo (LX 419) has kata bathous,
down to the bottom. {Liberality} (haplot(8874)os). From haplous,
single, simple ( Mt 6:22 ). "The passage from single-mindedness
or simplicity to liberality is not quite obvious" (Plummer).
Perhaps "heartiness" supplies the connecting link. See also
 9:11-13 .

哥林多後書 8:3-8:3

註釋:

 {Beyond their power} (para dunamin). "Alongside" with
accusative like huper dunamin in  1:8 . Field (_Ot. Nov_.)
quotes Josephus (_Ant_. iii. 6, 1) for kata dunamin and para
dunamin as here. Few give kata dunamin (according to actual
ability). Paul commends this high pressure collection because of
the emergency. {Of their own accord} (authairetoi). Old verbal
adjective (autos, hairetos from haireomai, to choose), of
their own initiative, voluntary. Only here and verse  17  in N.T.
Papyri often have hekousi(9373) kai authairet(9373) (willingly and
voluntarily).

哥林多後書 8:4-8:4

註釋:

 {Beseeching us with much intreaty in regard of this grace}
(meta poll(8873) parakl(8873)e(9373) deomenoi h(886d)(936e) t(886e) charin). Literally,
"with much intreaty begging of us the favour and the partnership
in the ministry to the saints." The accusative (charin) after
deomai is unusual. By charis Paul means the privilege of
giving (cf.  Ac 24:27 ). Apparently Paul had been reluctant to
press the Macedonians because of their manifest poverty. They
demanded the right to have a share in it.

哥林多後書 8:5-8:5

註釋:

 {We had hoped} ((886c)pisamen). First aorist active indicative
of elpiz(935c). "Expected," he means. They went beyond his hopes
about them. {First they gave their own selves} (heautous ed(936b)an
pr(9374)on). First aorist active indicative of did(936d)i (k aorist).
"Themselves they gave first." That is the explanation of the
generous giving.

哥林多後書 8:6-8:6

註釋:

 {Insomuch that we exhorted Titus} (eis to parakalesai h(886d)as
Titon). Use of eis to and the infinitive for result with
accusative of general reference (h(886d)as). See Robertson,
_Grammar_, p. 1003. {He had made a beginning before}
(proen(8872)xato). First aorist active indicative of the double
compound verb pro-en-archomai, still found only here and verse
 10 , to make a start before others. {Complete} (epitelesei)
First aorist (effective) active subjunctive of epitele(935c), to
finish, with perfective use of epi in composition.

哥林多後書 8:7-8:7

註釋:

 {In this grace also} (kai en taut(8869) t(8869) chariti). This
gifted church ( 1Co 12-14 ) had fallen behind in the grace of
giving. Kindly irony in this allusion.

哥林多後書 8:8-8:8

註釋:

 {Proving} (dokimaz(936e)). Testing and so proving. {The
sincerity also of your love} (kai to t(8873) humeteras agap(8873)
gn(8873)ion). Old adjective, contraction of genesios (ginomai),
legitimately born, not spurious. A collection is a test of one's
love for Christ, not the only test, but a real one.

哥林多後書 8:9-8:9

註釋:

 {Though he was rich} (plousios (936e)). Concessive present
participle (936e) from eimi, to be. {Be became poor}
(ept(9363)heusen). Ingressive aorist active indicative of
pt(9363)heu(935c) (see verse  2  on pt(9363)heia). {Through his poverty}
(	(8869) ekeinou pt(9363)hei(8369)). Instrumental case, by means of. {Might
become rich} (plout(8873)(8874)e). Ingressive first aorist active
subjunctive of ploute(935c), to be rich with hina (that). See on
烊u 1:53; 1Co 4:8|.

哥林多後書 8:10-8:10

註釋:

 {Judgment} (gn(936d)(886e)). Deliberate opinion, but not a
"command" (epitag(885c) verse  8 ). Cf.  1Co 7:25 . {A year ago}
(apo perusi) From last year. {Not only to do, but also to will}
(ou monon to poi(8873)ai, alla kai to thelein). Articular
infinitives the objects of proen(8872)xasthe on which verb see
verse  6 ). That is to say, the Corinthians promised before any
others.

哥林多後書 8:11-8:11

註釋:

 {The readiness to will} (h(8820)prothumia tou thelein). Old
word from prothumos (pro, thumos), forwardness, eagerness
( Ac 17:11 ). They were quick to pledge. {The completion also}
(kai to epitelesai). 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"
(verse  12 ).

哥林多後書 8:12-8:12

註釋:

 {Is there} (prokeitai). Lies before one. Old word.
{Acceptable} (euprosdektos). See on 泰:2|. {According as a man
hath} (katho ean ech(8869)). Indefinite comparative clause with
ean and present subjunctive echei. Clearly God does not
expect us to give what we do not have. {Not according as he hath
not} (ou katho ouk echei). Note present indicative rather than
subjunctive because a specific case is presented. See  9:7  Mr
12:43 .

哥林多後書 8:13-8:13

註釋:

 {Others may be eased} (allois anesis). "Release to
others." {Ye distressed} (humin thlipsis). "To you
tribulation." The verb (8869) (present subjunctive) with hina is
not expressed.

哥林多後書 8:14-8:14

註釋:

 {By equality} (ex isot(8874)os). Old word from isos, fair,
equal. In N.T. only here and  Col 4:1 . {Abundancy}
(perisseuma). Late word from perisseu(935c) like perisseia
(verse  2 ) Cf.  Mt 12:34 . {Want} (huster(886d)a). Late word from
hustere(935c), to be in want. See also  9:12  Lu 21:4  (cf.
huster(8873)is in  Mr 12:44 ).

哥林多後書 8:16-8:16

註釋:

 {Which putteth} (	(9369) didonti). Present active articular
participle, "who is continually giving." Hence Titus is full of
zealous care for you.

哥林多後書 8:17-8:17

註釋:

 {Very earnest} (spoudaioteros). "More earnest than
ordinarily," comparative adjective.

哥林多後書 8:18-8:18

註釋:

 {We have sent with him} (sunepempsamen met' autou).
Epistolary aorist. {The brother} (	on adelphon). This may be,
probably is, Luke who may also be the brother of Titus (see also
 12:18 ) according to a common Greek idiom where the article is
used as "his." But this idiom is not necessary. As a matter of
fact, we do not know who this brother is. {Is spread through all
the churches} (dia pas(936e) t(936e) ekkl(8873)i(936e)). No verb in the Greek
(ellipsis).

哥林多後書 8:19-8:19

註釋:

 {But who was also appointed} (alla kai cheiroton(8874)heis).
Anacoluthon. The first aorist passive participle
cheiroton(8874)heis is from cheirotone(935c), old verb to stretch out
the hands (cheir tein(935c)) and so to vote in public. The idea is
that this brother was chosen by the churches, not by Paul. Only
here in N.T. save  Ac 14:23  where it means to appoint without
notion of raising the hands. In  Ac 10:41  we have
procheirotone(935c). {To travel with us} (sunekd(886d)os). Late word
for travelling companion. So in the inscriptions (sun, together
with, ekd(886d)os, away from home).

哥林多後書 8:20-8:20

註釋:

 {Avoiding this} (stellomenoi touto). Present middle
participle of stell(935c), old verb, to set, to arrange. So
"arranging for ourselves this." {That any man should blame us}
(m(8820)tis h(886d)as m(936d)(8873)(8874)ai). Literally, "lest any one blame us"
(negative purpose with m(885c) and first aorist middle subjunctive
of m(936d)eomai. See on 泰:3|, only other N.T. example). {Bounty}
(hadrot(8874)i). Old word from hadros, thick, stout, ripe, rich,
great as in  1Ki 1:9  2Ki 10:6 . Only here in N.T.

哥林多後書 8:21-8:21

註釋:

 {We take thought} (pronoumen). Old verb, to plan
beforehand (pro-) as in  Ro 12:17  1Ti 5:8 . {But also in the
sight of men} (alla kai en(9370)ion anthr(9370)(936e)). It is not enough
for one's financial accounts to be honourable (kala) as God
sees them, but they should be so kept that men can understand
them also. A timely warning. Paul took the utmost pains that no
suspicion could be attached to him in this collection.

哥林多後書 8:22-8:22

註釋:

 {Our brother} (	on adelphon h(886d)(936e)). Not Paul's personal
brother, but a brother in Christ, one whom Paul had tested and
was willing to trust. It may have been Tychicus or Apollos, but
we do not know.

哥林多後書 8:23-8:23

註釋:

 {About Titus} (huper Titou). There is no verb expressed.
Supply "inquire." He endorses Titus up to the hilt. He is "my
partner" (koin(936e)os emos) and "fellow-worker" (sunergos).
{Messengers of the churches} (apostoloi ekkl(8873)i(936e)). Apostles in
the general sense of "sent ones" (from apostell(935c), to send) by
the churches and responsible to the churches for the handling of
the funds. {The glory of Christ} (doxa Christou). Financial
agents, please observe.

哥林多後書 8:24-8:24

註釋:

 {The proof of your love} (	(886e) endeixin t(8873) agap(8873) hum(936e)).
There is a word here for pastors and deacons who try to protect
the churches from the denominational representatives of kingdom
causes. {In the face of the churches} (eis pros(9370)on t(936e)
ekkl(8873)i(936e)). A great host is pictured as watching how the
Corinthians will treat these duly accredited agents in the
collection (Titus and the other two brethren). It requires
courage to stand by such representatives of great causes before
stingy saints.

哥林多後書 9:1-9:1

註釋:

 {Superfluous} (perisson). All the same he does write. "The
writing" (	o graphein) ought to be superfluous.

哥林多後書 9:2-9:2

註釋:

 {I glory} (kauch(936d)ai). Present middle indicative. I still
am glorying, in spite of the poor performance of the Corinthians.
{Hath been prepared} (pareskeuastai). Perfect passive
indicative of paraskeuaz(935c), to make ready, "stands prepared."
{Stirred up} ((8872)ethise). First aorist active indicative of
erethiz(935c) (from ereth(935c), to excite), to excite in a good sense
here, in a bad sense in  Col 3:21 , the only N.T. examples. {Very
many of them} (	ous pleionas). The more, the majority.

哥林多後書 9:3-9:3

註釋:

 {I sent} (epempsa). Not literary plural with this
epistolary aorist as in  18,22 . {That ye may be prepared} (hina
pareskeuasmenoi (8874)e). Perfect passive subjunctive in the final
clause, "that ye may really be prepared," "as I said" (kath(9373)
elegon) and not just say that ye are prepared. Paul's very
syntax tells against them.

哥林多後書 9:4-9:4

註釋:

 {If there come with me any of Macedonia and find you
unprepared} (ean elth(9373)in sun emoi Makedones kai heur(9373)in humas
aparaskeuastous). Condition of third class (undetermined, but
stated as a lively possibility) with ean and the second aorist
active subjunctive (elth(9373)in, heur(9373)in), a bold and daring
challenge. Aparaskeuastos is a late and rare verbal adjective
from paraskeuaz(935c) with a privative, only here in the N.T.
{Lest by any means we should be put to shame} (m(8820)p(9373)
kataischunth(936d)en h(886d)eis). Negative purpose with first aorist
passive subjunctive of kataischun(935c) (see on 浪:14|) in the
literary plural. {That we say not, ye} (hina m(8820)leg(936d)en
humeis). A delicate syntactical turn for what he really has in
mind. He does wish that they become ashamed of not paying their
pledges. {Confidence} (hupostasei). This word, common from
Aristotle on, comes from huphist(886d)i, to place under. It always
has the notion of substratum or foundation as here;  11:17  Heb
1:3 . The papyri give numerous examples (Moulton and Milligan's
_Vocabulary_) of the word for "property" in various aspects. So
in  Heb 11:1  "faith is the title-deed of things hoped for." In
the LXX it represents fifteen different Hebrew words.

哥林多後書 9:5-9:5

註釋:

 {I thought} (heg(8873)am(886e)). Epistolary aorist again. See  Php
2:25  for the expression here. {Go before} (proelth(9373)in).
Second aorist active of proerchomai. Go to you before I come.
{Make up beforehand} (prokatartis(9373)i). Late and rare double
compound verb prokatartiz(935c) (in Hippocrates). Only here in N.T.
See katartiz(935c) in  1Co 1:10 . {Your afore-promised bounty} (	(886e)
proep(8867)gelmen(886e) eulogian hum(936e)). "Blessing" (eulogia)
literally, but applied to good deeds also as well as good words
( Ge 33:11 ). Note third use of "pro" before. He literally rubs
it in that the pledge was overdue. {That the same might be ready}
(	aut(886e) hetoim(886e) einai). Here the infinitive alone (einai) is
used to express purpose without h(9373)te or eis to or pros to
with the accusative of general reference (	aut(886e)). The feminine
form hetoim(886e) is regular ( 1Pe 1:5 ) though hetoimos also
occurs with the feminine like the masculine ( Mt 25:10 ). {And
not of extortion} (kai m(8820)h(9373) pleonexian). "And not as
covetousness." Some offerings exhibit covetousness on the part of
the giver by their very niggardliness.

哥林多後書 9:6-9:6

註釋:

 {Sparingly} (pheidomen(9373)). Late and rare adverb made from
the present middle participle pheidomenos from pheidomai, to
spare. It occurs in Plutarch (Alex. 25).

哥林多後書 9:7-9:7

註釋:

 {He hath purposed} (pro(8869)r(8874)ai). Perfect middle indicative
of proaireomai, to choose beforehand, old verb, here only in
N.T. Permanent purpose also. {Not grudgingly} (m(8820)ek lup(8873)).
The use of m(885c) rather than ou shows that the imperative
poieit(935c) (do) or didot(935c) (give) is to be supplied. Not give as
out of sorrow. {Or of necessity} ((8820)ex anagk(8873)). As if it were
like pulling eye-teeth. {For God loveth a cheerful giver}
(hilaron gar dot(886e) agap(8369) ho theos). Our word "hilarious" comes
from hilaron which is from hilaos (propitious), an old and
common adjective, only here in N.T.

哥林多後書 9:8-9:8

註釋:

 {Is able} (dunatei). Late verb, not found except here;
 13:3  Ro 14:4 . So far a Pauline word made from dunatos, able.
{All sufficiency} (p(8373)an autarkeian). Old word from autark(8873)
( Php 4:11 ), common word, in N.T. only here and  1Ti 6:6 ). The
use of this word shows Paul's acquaintance with Stoicism. Paul
takes this word of Greek philosophy and applies it to the
Christian view of life as independent of circumstances. But he
does not accept the view of the Cynics in the avoidance of
society. Note threefold use of "all" here (en panti, pantote,
p(8373)an, in everything, always, all sufficiency).

哥林多後書 9:9-9:9

註釋:

 {As it is written} (kath(9373) gegraptai).  Ps 92:3,9 . Picture
of the beneficent man. {He hath scattered abroad} (eskorpisen).
First aorist active indicative of skorpiz(935c), to scatter, _Koin(825f)
verb for skedannumi of the Attic. Probably akin to skorpios
(scorpion) from root skarp, to cut asunder. See on 烘t 12:30|.
It is like sowing seed. {To the poor} (	ois pen(8873)in). Old word
from penamai, to work for one's living. Latin _penuria_ and
Greek peina(935c), to be hungry, are kin to it. Only N.T. instance
and to be distinguished from pt(9363)hos, beggar, abjectly poor.

哥林多後書 9:10-9:10

註釋:

 {Supplieth} (epichor(8867)(936e)). Late _Koin(825f) compound verb from
epi and chor(8867)e(935c), just below ( 1Pe 4:11 ). Chor(8867)os is old
word for leader of a chorus (choros, h(8867)eomai) or
chorus-leader. The verb means to furnish a chorus at one's own
expense, then to supply in general. N.T. examples of
epichor(8867)e(935c) are  2Co 9:10  Ga 3:15  Col 2:19  2Pe 1:5 . {Shall
multiply} (pl(8874)hunei). Future active indicative of pl(8874)hun(935c),
old verb from pl(8874)hus, fulness. Cf.  Ac 6:1 . {Fruits}
(gen(886d)ata). Correct reading (from ginomai, to become) and not
genn(886d)ata (from genna(935c), to beget). This spelling is supported
by LXX where Thackeray shows that gen(886d)ata in LXX refers to
vegetables and genn(886d)ata to animals. The papyri support this
distinction (Moulton and Milligan's _Vocabulary_).

哥林多後書 9:11-9:11

註釋:

 {Enriched} (ploutizomenoi). Present passive participle of
ploutiz(935c) for which see on 氣Co 1:5; 2Co 6:10| only other N.T.
examples. {Liberality} (haplot(8874)a). See on 涕:2|. Anacoluthon
with nominative participle too far from perisseu(8874)e for
agreement. More like the independent use of the participle.

哥林多後書 9:12-9:12

註釋:

 {Service} (leitourgias). Old word from le(9373) (people,
laos), leitos like d(886d)osios, public, and ergon, work. So
public service either in worship to God ( Lu 1:23 ) or
benefaction to others ( 2Co 9:12  Php 2:30 ). Our word liturgy is
this word. {Filleth up} (estin prosanapl(8872)ousa). Present active
periphrastic indicative of double compound verb prosanapl(8872)o(935c),
_Koin(825f) word, here and  11:9  only in N.T., to fill up by adding
to. The Corinthians simply added to the total from others. {Unto
God} (	(9369) the(9369)). Dative case and with a certain suddenness as
at close of verse  11 , really a parenthesis between in the
somewhat tangled sentence.

哥林多後書 9:13-9:13

註釋:

 {Seeing that they glorify God} (doxazontes ton theon).
Anacoluthon again. The nominative participle used independently
like ploutizomenoi in verse  11 . {Obedience} (hupotag(8869)).
Late and rare word from hupotass(935c), to subject, middle to obey.
Only in Paul in N.T. {Of your confession} (	(8873) homologias
hum(936e)). Old word from homologe(935c) (homologos, homou, leg(935c)), 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} (haplot(8874)i t(8873) koin(936e)ias).
This is the point that matters just now. Paul drives it home. On
this use of koin(936e)ia see on 涕:4|.

哥林多後書 9:14-9:14

註釋:

 {While they themselves long after you} (aut(936e)
epipothount(936e)). Genitive absolute of present active participle
of epipothe(935c) ( 5:2 ). {In you} (eph' humin). Upon you.

哥林多後書 9:15-9:15

註釋:

 {Thanks be to God} (charis t(9369) the(9369)). Third time (verses
 11,12,15 ). {For his unspeakable gift} (epi t(8869) anekdi(8867)(8874)(9369)
autou d(9372)e(8369)). One of Paul's gems flashed out after the somewhat
tangled sentence (verses  10-14 ) like a gleam of light that
clears the air. Words fail Paul to describe the gift of Christ to
and for us. He may have coined this word as it is not found
elsewhere except in ecclesiastical writers save as a variant (B
L) for adi(8867)(8874)on in Aristeas 99 (	haumasmon anekdi(8867)(8874)on,
"wonder beyond description," Moulton and Milligan's
_Vocabulary_). See similar word in  Ro 11:33  (anexichniasta,
unsearchable) and  Eph 3:8 .

哥林多後書 10:1-10:1

註釋:

 {Now I Paul myself} (Autos de eg(9320)Paulos). Cf.  Ga 5:2 .
Paul now turns to the third part of the epistle in chapters
 10-13  in which he vigorously defends himself against the
accusations of the stubborn minority of Judaizers in Corinth.
Great ministers of Christ through the ages have had to pass
through fiery trials like these. Paul has shown the way for us
all. He speaks of himself now plainly, but under compulsion, as
is clear. It may be that at this point he took the pen from the
amanuensis and wrote himself as in  Ga 6:11 . {By the meekness
and gentleness of Christ} (dia tes praut(8874)os kai epieikias tou
Christou). This appeal shows (Plummer) that Paul had spoken to
the Corinthians about the character of Christ. Jesus claimed
meekness for himself ( Mt 11:29 ) and felicitated the meek ( Mt
5:5 ) and he exemplified it abundantly ( Lu 23:34 ). See on 烘t
5:15; 1Co 4:21| for this great word that has worn thin with us.
Plutarch combines praut(8873) with epieikia as Paul does here.
Matthew Arnold suggested "sweet reasonableness" for epieikeia
in Plato, Aristotle, Plutarch. It is in the N.T. only here and
 Ac 24:4  (	o epieikes in  Php 4:5 ). In Greek Ethics the
equitable man was called epieik(8873), a man who does not press for
the last farthing of his rights (Bernard). {Lowly among you}
(	apeinos en humin). The bad use of 	apeinos, the old use,
but here alone in N.T. in that meaning. Socrates and Aristotle
used it for littleness of soul. Probably Paul here is quoting one
of the sneers of his traducers in Corinth about his humble
conduct while with them ( 1Co 2:23  2Co 7:6 ) and his boldness
(ap(936e) tharr(935c)) when away ( 1Co 7:16 ). "It was easy to satirize
and misrepresent a depression of spirits, a humility of
demeanour, which were either the direct results of some bodily
affliction, or which the consciousness of this affliction had
rendered habitual" (Farrar). The words stung Paul to the quick.

哥林多後書 10:2-10:2

註釋:

 {I beseech} (deomai). So here, but parakal(935c) in verse
 1 . Perhaps, "I beg" suits the new turn here. {That I may not
when present show courage} (	o m(8820)par(936e) tharr(8873)ai). Articular
infinitive (aorist active of 	harre(935c)) in the accusative case
with negative m(885c) the direct object of deomai. Literally, "I
beg the not when present (par(936e) nominative present participle
agreeing with subject of 	harr(935c) in spite of being in the
accusative infinitive clause, 	o m(8820)tharr(8873)ai) showing
courage." The example of humility in Christ makes Paul drop "from
magisterial exhortation to earnest entreaty" (Plummer). {As if we
walked according to the flesh} (h(9373) kata sarka peripatountas).
Another sneering charge as made plain by the use of h(9373) with
the participle for the alleged reason.

哥林多後書 10:3-10:3

註釋:

 {In the flesh} (en sarki). But that is a very different
thing from walking kata sarka according to the standards of the
flesh as his enemies charged. It is easy enough to make
insinuations. {We war} (strateuometha). Literary plural again
after logizomai in verse  2 . Old word to lead an army
(stratos). In N.T. only in the middle as here. Paul admits that
he fights, but only the devil and his agents even if wearing the
livery of heaven. Paul knew the Roman army well. He knows how to
use the military metaphor.

哥林多後書 10:4-10:4

註釋:

 {The weapons of our warfare} (	a hopla t(8873) strateias).
Strateia (old word, in N.T. only here and  1Ti 1:18 ) is
{campaign} and not army as some MSS. have (stratia). But both
strateia and stratia occur in the papyri for the same word
(Deissmann, _Bible Studies_, p. 181f.). For hopla (Latin
_arma_) see on 泰:7; Rom 6:13; 13:12|. {Of the flesh}
(sarkika). See on 氣Co 3:3; 2Co 1:12|. They had accused him of
artifices and craft. {Mighty before God} (dunata t(9369) the(9369)).
This dative of personal interest (ethical dative) can be like
asteios t(9369) the(9369) ( Ac 7:20 ), in God's eyes, as it looks to
God. {To the casting down of strongholds} (pros kathairesin
ochur(936d)at(936e)). Kathairesis is old word from kathaire(935c), to
take down, to tear down walls and buildings. Carries on the
military metaphor. Ochur(936d)a is old word, common in the
Apocrypha, from ochuro(935c), to fortify, and that from ochuros
(from ech(935c), to hold fast). Nowhere else in N.T. In Cilicia the
Romans had to tear down many rocky forts in their attacks on the
pirates.

哥林多後書 10:5-10:5

註釋:

 {Casting down imaginations} (logismous kathairountes). The
same military figure (kathairesis) and the present active
participle agreeing with strateuometha in verse  3  (verse  4 
a parenthesis). The reasonings or imaginations (logismous, old
word from logizomai, to reckon, only here in N.T. and  Ro
2:15 ) are treated as forts or citadels to be conquered. {Every
high thing that is exalted} (pan hups(936d)a epairomenon). Same
metaphor. Hups(936d)a from hupso(935c) is late _Koin(825f) word (in LXX,
Plutarch, Philo, papyri) for height and that figure carried on by
epairomenon. Paul aims to pull down the top-most perch of
audacity in their reasonings against the knowledge of God. We
need Paul's skill and courage today. {Bringing every thought into
captivity} (aichmal(9374)izontes p(836e) no(886d)a). Present active
participle of aichmal(9374)iz(935c), common _Koin(825f) verb from
aichmal(9374)os, captive in war (aichm(885c), spear, hal(9374)os verbal
of haliskomai, to be taken). See on 烊u 21:24|. Paul is the
most daring of thinkers, but he lays all his thoughts at the feet
of Jesus. For 
o(886d)a (device) see on 氧:11|. {To the obedience
of Christ} (eis t(886e) hupako(886e) tou Christou). Objective genitive,
"to the obedience unto Christ." That is Paul's conception of
intellectual liberty, freedom in Christ. Deissmann (_St. Paul_,
p. 141) calls this "the mystic genitive."

哥林多後書 10:6-10:6

註釋:

 {Being in readiness} (en hetoim(9369) echontes). This very
idiom occurs in Polybius, Philo, etc. "Holding in readiness." In
 12:14  we have hetoim(9373) ech(935c) for the same idea (adverb
hetoim(9373)). {Disobedience} (parako(886e)). Rare word (Plato,
papyri) hearing amiss (aside), failing to hear, refusing to heed
(cf.  Mt 18:17  for same idea in parakou(935c)). In N.T. only here;
 Ro 5:19  Heb 2:2 . In contrast with hupako(885c) (obedience) rather
than the common apeithia ( Ro 11:30,32 ). {When your obedience
shall be fulfilled} (hotan pl(8872)(9374)h(8869) hum(936e) h(8820)hupako(885c)).
Indefinite temporal clause with hotan and first aorist passive
subjunctive. Paul expects that the whole church will become
obedient to Christ's will soon as came true.

哥林多後書 10:7-10:7

註釋:

 {Ye look} (Blepete). Either indicative or imperative.
Either makes sense but the indicative the best sense. {Before
your face} (kata pros(9370)on). They ought to look below the
surface. If it is imperative, they should see the facts. {That he
is Christ's} (Christou einai). Predicate genitive in indirect
discourse).

哥林多後書 10:8-10:8

註釋:

 {Somewhat abundantly} (perissoteron ti). Comparative,
"somewhat more abundantly" than I have, in order to show that he
is as true a minister of Christ as his accusers are. Concessive
(conditional) clause of third class. For ean te see  Ro 14:8 .
{I shall not be put to shame} (ouk aischunth(8873)omai). As a
convicted impostor or pretentious boaster (Plummer). First future
passive, singular number (not literary plural as in verse  7 ).

哥林多後書 10:9-10:9

註釋:

 {As if I would terrify you by my letters} (h(9373) an ekphobein
humas dia t(936e) epistol(936e)). This use of h(9373) an with the
infinitive is seen in the papyri (Moulton, _Prolegomena_, p. 167)
and it is not an in the apodosis (Robertson, _Grammar_, pp.
974, 1040). The active of this old compound verb means to
frighten, to terrify. Here only in N.T. It is common in the LXX
( Job 7:14  33:16 ). Note plural (letters) here and cf.  1Co 5:9  2Co 2:3 .

哥林多後書 10:10-10:10

註釋:

 {They say} (phasin). Reading of B old Latin Vulgate, but
Westcott and Hort prefer ph(8873)in (says one, the leader). This
charge Paul quotes directly. {Weighty and strong} (areiai kai
ischurai). These adjectives can be uncomplimentary and mean
"severe and violent" instead of "impressive and vigorous." The
adjectives bear either sense. {His bodily presence} (h(8820)parousia
tou s(936d)atos). This certainly is uncomplimentary. "The presence
of his body." It seems clear that Paul did not have a commanding
appearance like that of Barnabas ( Ac 14:12 ). He had some
physical defect of the eyes ( Ga 4:14 ) and a thorn in the flesh
( 2Co 12:7 ). In the second century _Acts of Paul and Thecla_ he
is pictured as small, short, bow-legged, with eye-brows knit
together, and an aquiline nose. A forgery of the fourth century
in the name of Lucian describes Paul as "the bald-headed,
hook-nosed Galilean." However that may be, his accusers sneered
at his personal appearance as "weak" (asthen(8873)). {His speech of
no account} (ho logos exouthen(886d)enos). Perfect passive
participle of exouthene(935c), to treat as nothing (cf.  1Co 1:28 ).
The Corinthians (some of them) cared more for the brilliant
eloquence of Apollos and did not find Paul a trained rhetorician
( 1Co 1:17  2:1,4  2Co 11:6 ). He made different impressions on
different people. "Seldom has any one been at once so ardently
hated and so passionately loved as St. Paul" (Deissmann, _St.
Paul_, p. 70). "At one time he seemed like a man, and at another
he seemed like an angel" (_Acts of Paul and Thecla_). He spoke
like a god at Lystra ( Ac 14:8-12 ), but Eutychus went to sleep
on him ( Ac 20:9 ). Evidently Paul winced under this biting
criticism of his looks and speech.

哥林多後書 10:11-10:11

註釋:

 {What we are} (hoioi esmen). Rather, "what sort"
(hoioi), not ho (what) nor hoi (who). Literary plural.
Hoios is qualitative just as 	oioutoi (such). Paul's quality
in his letters when absent (apontes) and in his deeds when
present (parontes) is precisely the same.

哥林多後書 10:12-10:12

註釋:

 {To number or compare ourselves} (enkrinai (8820)sunkrinai).
Paronomasia here, play on the two words. Enkrinai is first
aorist active infinitive of old verb, but here only in N.T., to
judge among, to judge one as worthy to be numbered among as here.
The second verb sunkrinai (first aorist active infinitive of
sunkrin(935c), old verb, in N.T. only here and  1Co 2:13 )
originally meant to combine as in  1Co 2:13  (which see), but
here it has the sense of "compare" not found in the old Greek.
The papyri use it to mean to decide. Plummer suggests "to pair
and compare" for the play on the words here. {Measuring
themselves by themselves} (en heautois heautous metrountes). Or
"in themselves." Keenest sarcasm. Setting themselves up as the
standards of orthodoxy these Judaizers always measure up to the
standard while Paul falls short. {Comparing themselves with
themselves} (sunkrinontes heautous heautois). Associate
instrumental case heautois after sunkrinontes (verb just
explained). Paul is not keen to fall into the trap set for him.
{Are without understanding} (ou suni(8373)in). The regular form for
present active indicative third plural of suni(886d)i, to
comprehend, to grasp. Some MSS. have the late form suniousin
(omega form suni(935c)). It is a hard thing to see, but it is true.
These men do not see their own picture so obvious to others ( Eph
5:17  1Ti 1:7 ). Cf.  Mr 8:17 .

哥林多後書 10:13-10:13

註釋:

 {Beyond our measure} (eis ta ametra). "Into the
unmeasured things," "the illimitable." Old word, here only in
N.T. {Of the province} (	ou kanonos). Old word (kanna like
Hebrew) a reed, a measuring rod. Numerous papyri examples for
measuring rod and rules (our word canon). Only twice in N.T.,
here (also verse  15,16 ) and  Ga 6:16  (rule to walk by). {To
reach even unto you} (ephikesthai achri kai hum(936e)). Second
aorist middle infinitive of ephikneomai, old verb, only here
and verse  14  in N.T. Paul's measuring-rod extends to Corinth.

哥林多後書 10:14-10:14

註釋:

 {We stretch not ourselves overmuch} (ou huperekteinomen
heautous). Apparently Paul made this double compound verb to
express his full meaning (only in Gregory Nazianzen afterwards).
"We do not stretch ourselves out beyond our rights." {We came
even as far as unto you} (achri kai hum(936e) ephthasamen). First
aorist active indicative of phthan(935c), to come before, to
precede, the original idea which is retained in  Mt 12:28  ( Lu
11:20 ) and may be so here. If so, it means "We were the first to
come to you" (which is true,  Ac 18:1-18 ).

哥林多後書 10:15-10:15

註釋:

 {In other men's labours} (en allotriois kopois).
Allotrios means belonging to another as in  Lu 16:12 . Paul
founded the church in Corinth. {As your faith groweth}
(auxanomen(8873) t(8873) piste(9373)). Genitive absolute of the present
passive participle of auxan(935c), to grow. {We shall be magnified}
(megalunth(886e)ai). First aorist passive infinitive of megalun(935c),
old verb ( Lu 1:46 ) to make great (cf.  Php 1:20  of Christ).
Indirect discourse after elpida (hope) with the construction of
elpiz(935c), to hope.

哥林多後書 10:16-10:16

註釋:

 {Even unto the parts beyond you} (eis ta huperekeina
hum(936e)). Compound adverb (huper, ekeina, beyond those places)
used as preposition. Found only here and in ecclesiastical
writers. {Things ready to our hand} (	a hetoima). He had a
plenty besides that he could use.

哥林多後書 10:17-10:17

註釋:

 Paul quotes  Pr 27:2 .

哥林多後書 10:18-10:18

註釋:

 {Is approved} (dokimos). Accepted (from dechomai) by
the Lord. The Lord accepts his own recommendation (sunist(8873)in,
see on 氧Co 3:1f.|).

哥林多後書 11:1-11:1

註釋:

 {Would that ye could bear with me} (ophelon aneichesthe
mou). _Koin(825f) way of expressing a wish about the present,
ophelon (as a conjunction, really second aorist active
indicative of opheil(935c) without augment) and the imperfect
indicative instead of eithe or ei gar (Robertson, _Grammar_,
p. 1003). Cf.  Re 3:15 . See  Ga 5:12  for future indicative with
ophelon and  1Co 4:8  for aorist. Mou is ablative case after
aneichesthe (direct middle, hold yourselves back from me).
There is a touch of irony here. {Bear with me} (anechesthe
mou). Either imperative middle or present middle indicative (ye
do bear with me). Same form. {In a little foolishness} (mikron
ti aphrosun(8873)). Accusative of general reference (mikron ti).
"Some little foolishness" (from aphr(936e), foolish). Old word only
in this chapter in N.T.

哥林多後書 11:2-11:2

註釋:

 {With a godly jealousy} (	heou z(886c)(9369)). Instrumental case
of z(886c)os. With a jealousy of God. {I espoused} (h(8872)mosam(886e)).
First aorist middle indicative of harmoz(935c), old verb to join, to
fit together (from harmos, joint). Common for betrothed, though
only here in N.T. The middle voice indicates Paul's interest in
the matter. Paul treats the Corinthians as his bride.

哥林多後書 11:3-11:3

註釋:

 {The serpent beguiled Eve} (ho ophis ex(8870)at(8873)en Heuan).
Paul's only mention of the serpent in Eden. The compound
exapata(935c) means to deceive completely. {Lest by any means} (m(880a)p(9373)). Common conjunction after verbs of fearing. {Corrupted}
(phthar(8869)). Second aorist passive subjunctive with m(8820)p(9373) of
phtheir(935c), to corrupt.

哥林多後書 11:4-11:4

註釋:

 {Another Jesus} (allon I(8873)oun). Not necessarily a
different Jesus, but any other "Jesus" is a rival and so wrong.
That would deny the identity. {A different spirit} (pneuma
heteron). This is the obvious meaning of heteron in
distinction from allon as seen in  Ac 4:12  Ga 1:6f . But this
distinction in nature or kind is not always to be insisted on. {A
different gospel} (euaggelion heteron). Similar use of
heteron. {Ye do well to bear with him} (kal(9373) anechesthe).
Ironical turn again. "Well do you hold yourselves back from him"
(the coming one, whoever he is). Some MSS. have the imperfect
aneichesthe (did bear with).

哥林多後書 11:5-11:5

註釋:

 {That I am not a whit behind the very chiefest apostles}
(m(8864)en huster(886b)enai t(936e) huperlian apostol(936e)). Perfect active
infinitive of hustere(935c), old verb to fall short with the
ablative case. The rare compound adverb huperlian (possibly in
use in the vernacular) is probably ironical also, "the super
apostles" as these Judaizers set themselves up to be. "The
extra-super apostles" (Farrar). Also in  12:11 . He is not
referring to the pillar-apostles of  Ga 2:9 .

哥林多後書 11:6-11:6

註釋:

 {Rude in speech} (idi(9374)(8873) t(9369) log(9369)). Locative case with
idi(9374)(8873) for which word see on 涉c 4:13; 1Co 14:16,23,24|. The
Greeks regarded a man as idi(9374)(8873) who just attended to his own
affairs (	a idia) and took no part in public life. Paul admits
that he is not a professional orator (cf.  10:10 ), but denies
that he is unskilled in knowledge (all' ou t(8869) gn(9373)ei). {Among
all men} (en p(8373)in). He has made his mastery of the things of
Christ plain among all men. He knew his subject.

哥林多後書 11:7-11:7

註釋:

 {In abasing myself} (emauton tapein(936e)). Humbling myself by
making tents for a living while preaching in Corinth. He is
ironical still about "doing a sin" (hamartian epoi(8873)a). {For
nought} (d(9372)ean). _Gratis_. Accusative of general reference,
common adverb. It amounts to sarcasm to ask if he did a sin in
preaching the gospel free of expense to them "that ye may be
exalted."

哥林多後書 11:8-11:8

註釋:

 {I robbed} (esul(8873)a). Old verb to despoil, strip arms from
a slain foe, only here in N.T. He allowed other churches to do
more than their share. {Taking wages} (lab(936e) ops(936e)ion). For
ops(936e)ion see on 氣Co 9:7; Ro 6:17|. He got his "rations" from
other churches, not from Corinth while there.

哥林多後書 11:9-11:9

註釋:

 {I was not a burden to any man} (ou katenark(8873)a outhenos).
First aorist active indicative of katanarka(935c). Jerome calls this
word one of Paul's _cilicisms_ which he brought from Cilicia. But
the word occurs in Hippocrates for growing quite stiff and may be
a medical term in popular use. Narka(935c) means to become numb,
torpid, and so a burden. It is only here and  12:13f . Paul "did
not benumb the Corinthians by his demand for pecuniary aid"
(Vincent). {From being burdensome} (abar(885c)). Old adjective, free
from weight or light (a privative and aros, weight) . See on
氣Th 2:9| for same idea. Paul kept himself independent.

哥林多後書 11:10-11:10

註釋:

 {No man shall stop me of this glorying} (h(8820)kauch(8873)is
haut(8820)ou phrag(8873)etai eis eme). More exactly, "This glorying
shall not be fenced in as regards me." Second future passive of
phrass(935c), to fence in, to stop, to block in. Old verb, only here
in N.T. {In the regions of Achaia} (en tois klimasin t(8873)
Achaias). Klima from klin(935c), to incline, is _Koin(825f) word for
declivity slope, region (our climate). See chapter  1Co 9  for
Paul's boast about preaching the gospel without cost to them.

哥林多後書 11:11-11:11

註釋:

 {God knoweth} (ho theos oiden). Whether they do or not.
He knows that God understands his motives.

哥林多後書 11:12-11:12

註釋:

 {That I may cut off occasion} (hina ekkops(9320)t(886e)
aphorm(886e)). Purpose clause with hina and first aorist active
subjunctive of ekkopt(935c), old verb to cut out or off ( Mt 3:10  5:30 ). See  2Co 5:12  for aphorm(886e). {From them which desire an
occasion} (	(936e) thelont(936e) aphorm(886e)). Ablative case after
ekkops(935c). There are always some hunting for occasions to start
something against preachers. {They may be found} (heureth(9373)in).
First aorist passive subjunctive of heurisk(935c), to find with
final conjunction hina.

哥林多後書 11:13-11:13

註釋:

 1Co
4:6 一共查出 0 筆，引用資料有問題！select chineses,engs from main where sengs = '1Co
4' or engs='1Co
4'

哥林多後書 11:14-11:14

註釋:

 {An angel of light} (aggelon ph(9374)os). The prince of
darkness puts on the garb of light and sets the fashion for his
followers in the masquerade to deceive the saints. "Like master
like man." Cf.  2:11  Ga 1:8 . This terrible portrayal reveals
the depth of Paul's feelings about the conduct of the Judaizing
leaders in Corinth. In  Ga 2:4  he terms those in Jerusalem
"false brethren."

哥林多後書 11:15-11:15

註釋:

 {As ministers of righteousness} (h(9373) diakonoi
dikaiosun(8873)). Jesus ( Joh 10:1-21 ) terms these false shepherds
thieves and robbers. It is a tragedy to see men in the livery of
heaven serve the devil.

哥林多後書 11:16-11:16

註釋:

 {Let no man think me foolish} (m(8820)tis me dox(8869) aphrona
einai). Usual construction in a negative prohibition with m(885c)
and the aorist subjunctive dox(8869) (Robertson, _Grammar_, p.
933). {But if ye do} (ei de m(8820)ge). Literally, "But if not at
least (or otherwise)," that is, If you do think me foolish. {Yet
as foolish} (kan h(9373) aphrona). "Even if as foolish." Paul feels
compelled to boast of his career and work as an apostle of Christ
after the terrible picture just drawn of the Judaizers. He feels
greatly embarrassed in doing it. Some men can do it with complete
composure (_sang froid_).

哥林多後書 11:17-11:17

註釋:

 {Not after the Lord} (ou kata Kurion). Not after the
example of the Lord. He had appealed to the example of Christ in
 10:1  (the meekness and gentleness of Christ). Paul's conduct
here, he admits, is not in keeping with that. But circumstances
force him on.

哥林多後書 11:18-11:18

註釋:

 {After the flesh} (kata sarka). It is kata sarka not
kata Kurion. {I also} (kag(935c)). But he knows that it is a bit
of foolishness and not like Christ.

哥林多後書 11:19-11:19

註釋:

 {Gladly} (h(8864)e(9373)). Irony again. Cf. kalos in  11:4 
( Mr 7:9 ). So as to phronimoi ontes (being wise).

哥林多後書 11:20-11:20

註釋:

 {For ye bear with a man} (anechesthe gar). " You tolerate
tyranny, extortion, craftiness, arrogance, violence, and insult"
(Plummer). Sarcasm that cut to the bone. Note the verb with each
of the five conditional clauses (enslaves, devours, takes
captive, exalteth himself, smites on the face). The climax of
insult, smiting on the face.

哥林多後書 11:21-11:21

註釋:

 {By way of disparagement} (kata atimian). Intense irony.
Cf.  6:8 . {As though} (h(9373) hoti). Presented as the charge of
another. "They more than tolerate those who trample on them while
they criticize as 'weak' one who shows them great consideration"
(Plummer). After these prolonged explanations Paul "changes his
tone from irony to direct and masterful assertion" (Bernard). {I
am bold also} (	olm(9320)kag(935c)). Real courage. Cf.  10:2,12 .

哥林多後書 11:22-11:22

註釋:

 {So am I} (kag(935c)). This is his triumphant refrain with
each challenge.

哥林多後書 11:23-11:23

註釋:

 {As one beside himself} (paraphron(936e)). Present active
participle of paraphrone(935c). Old verb from paraphr(936e) (para,
phr(886e)), beside one's wits. Only here in N.T. Such open boasting
is out of accord with Paul's spirit and habit. {I more} (huper
eg(935c)). This adverbial use of huper appears in ancient Greek
(Euripides). It has no effect on eg(935c), not "more than I," but "I
more than they." He claims superiority now to these "superextra
apostles." {More abundant} (perissoter(9373)). See on 浪:15|. No
verbs with these clauses, but they are clear. {In prisons} (en
phulakais). Plural also in  6:5 . Clement of Rome (_Cor_. V.)
says that Paul was imprisoned seven times. We know of only five
(Philippi, Jerusalem, Caesarea, twice in Rome), and only one
before II Corinthians (Philippi). But Luke does not tell them all
nor does Paul. Had he been in prison in Ephesus? So many think
and it is possible as we have seen. {Above measure}
(huperballont(9373)). Old adverb from the participle
huperballont(936e) (huperball(935c), to hurl beyond). Here only in
N.T. {In deaths oft} (en thanatois pollakis). He had nearly
lost his life, as we know, many times ( 1:9f.  4:11 ).

哥林多後書 11:24-11:24

註釋:

 {Five times received I forty stripes save one} (pentakis
tesserakonta para mian elabon). The Acts and the Epistles are
silent about these Jewish floggings ( Mt 27:36 ). See on 烊u
12:47| for omission of pl(8867)as (stripes). Thirty-nine lashes was
the rule for fear of a miscount ( De 25:1-3 ). Cf. Josephus
(_Ant_. IV. 8, 1, 21).

哥林多後書 11:25-11:25

註釋:

 {Thrice was I beaten with rods} (	ris errabdisth(886e)).
Roman (Gentile) punishment. It was forbidden to Roman citizens by
the _Lex Porcia_, but Paul endured it in Philippi ( Ac
16:23,37 ), the only one of the three named in Acts. First aorist
passive of 
abdiz(935c), from 
abdos, rod, _Koin(825f) word, in N.T.
only here and  Ac 16:22  which see. {Once was I stoned} (hapax
elithasth(886e)). Once for all hapax means. At Lystra ( Ac
14:5-19 ). On lithaz(935c) _Koin(825f) verb from lithos, see on 涉c
5:26|. {Thrice I suffered shipwreck} (	ris enauag(8873)a). First
aorist active of 
auage(935c), from 
auagos, shipwrecked (
aus,
ship, agnumi, to break). Old and common verb, in N.T. only here
and  1Ti 1:19 . We know nothing of these. The one told in  Ac 27 
was much later. What a pity that we have no data for all these
varied experiences of Paul. {Night and day} (
uchth(886d)eron) Rare
word. Papyri give 
ukt(886d)ar with the same idea (night-day).
{Have I been in the deep} (en t(9369) buth(9369) pepoi(886b)a). Vivid
dramatic perfect active indicative of poie(935c), "I have done a
night and day in the deep." The memory of it survives like a
nightmare. Buthos is old word (only here in N.T.) for bottom,
depth of the sea, then the sea itself. Paul does not mean that he
was a night and day under the water, not a Jonah experience, only
that he was far out at sea and shipwrecked. This was one of the
three shipwrecks-already named.

哥林多後書 11:26-11:26

註釋:

 {In journeyings} (hodoiporiais). Locative case of old
word, only here in N.T. and  Joh 4:6 , from hodoiporos,
wayfarer. {In perils} (kindunois). Locative case of kindunos,
old word for danger or peril. In N.T. only this verse and  Ro
8:35 . The repetition here is very effective without the
preposition en (in) and without conjunctions (asyndeton). They
are in contrasted pairs. The rivers of Asia Minor are still
subject to sudden swellings from floods in the mountains. Cicero
and Pompey won fame fighting the Cilician pirates and robbers
(note l(8869)st(936e), not klept(936e), thieves, brigands or bandits on
which see 烘t 26:55|). The Jewish perils (ek genous, from my
race) can be illustrated in  Ac 9:23,29  13:50  14:5  17:5,13  18:12  23:12  24:27 , and they were all perils in the city also.
Perils from the Gentiles (ex ethn(936e)) we know in Philippi ( Ac
16:20 ) and in Ephesus ( Ac 19:23f. ). Travel in the mountains
and in the wilderness was perilous in spite of the great Roman
highways. {Among false brethren} (en pseudadelphois). Chapters
 2Co 10  11  throw a lurid light on this aspect of the subject.

哥林多後書 11:27-11:27

註釋:

 {In labour and travail} (kop(9369) kai mochth(9369)). Both old
words for severe work, combined here as in  1Th 2:9  2Th 3:8 ,
"by toil and moil" (Plummer). The rest of the list is like the
items in  2Co 6:4ff . {In cold} (en psuchei). Old word from
psuch(935c), to cool by blowing. See  Ac 28:2 . See the picture of
the aged Paul later in the Roman dungeon ( 2Ti 4:9-18 ).

哥林多後書 11:28-11:28

註釋:

 {Besides those things that are without} (ch(9372)is t(936e)
parektos). Probably, "apart from those things beside these just
mentioned." Surely no man ever found glory in such a peck of
troubles as Paul has here recounted. His list should shame us all
today who are disposed to find fault with our lot. {That which
presseth upon me daily} (h(8820)epistasis moi h(8820)kath' h(886d)eran).
For this vivid word epistasis see  Ac 24:12 , the only other
place in the N.T. where it occurs. It is like the rush of a mob
upon Paul. {Anxiety for all the churches} (h(8820)merimna pas(936e) t(936e)
ekkl(8873)i(936e)). Objective genitive after merimna (distractions in
different directions, from meriz(935c)) for which word see on 烘t
13:22|. Paul had the shepherd heart. As apostle to the Gentiles
he had founded most of these churches.

哥林多後書 11:29-11:29

註釋:

 {I burn} (puroumai). Present passive indicative of
puro(935c), old verb to inflame (from pur, fire). When a brother
stumbles, Paul is set on fire with grief.

哥林多後書 11:30-11:30

註釋:

 {The things that concern my weakness} (	a t(8873) astheneias
mou). Like the list above.

哥林多後書 11:31-11:31

註釋:

 {I am not lying} (ou pseudomai). The list seems so absurd
and foolish that Paul takes solemn oath about it (cf.  1:23 ).
For the doxology see  Ro 1:25  9:5 .

哥林多後書 11:32-11:32

註釋:

 {The governor under Aretas} (ho ethnarch(8873) Hareta). How
it came to pass that Damascus, ruled by the Romans after B.C. 65,
came at this time to be under the rule of Aretas, fourth of the
name, King of the Nabatheans (II Macc. 5:8), we do not know.
There is an absence of Roman coins in Damascus from A.D. 34 to
62. It is suggested (Plummer) that Caligula, to mark his dislike
for Antipas, gave Damascus to Aretas (enemy of Antipas).
{Guarded} (ephrourei). Imperfect active of phroure(935c), old verb
(from phrouros, a guard) to guard by posting sentries. In  Ac
9:24  we read that the Jews kept watch to seize Paul, but there
is no conflict as they cooperated with the guard set by Aretas at
their request. {To seize} (piasai). Doric first aorist active
infinitive of piez(935c) ( Lu 6:38 ) for which see on 涉c 3:7|.

哥林多後書 11:33-11:33

註釋:

 {Through a window} (dia thuridos). For this late word see
on 涉c 20:9|, the only N.T. example. {Was I let down}
(echalasth(886e)). First aorist passive of chala(935c), the very word
used by Luke in  Ac 9:25 . {In a basket} (en sargan(8869)). Old
word for rope basket whereas Luke ( Ac 9:25 ) has en sphuridi
(the word for the feeding of the 4,000 while kophinos is the
one for the 5,000). This was a humiliating experience for Paul in
this oldest city of the world whither he had started as a
conqueror over the despised Christians.

哥林多後書 12:1-12:1

註釋:

 1Co
11:23 一共查出 0 筆，引用資料有問題！select chineses,engs from main where sengs = '1Co
11' or engs='1Co
11'

哥林多後書 12:2-12:2

註釋:

 {I know a man} (oida anthr(9370)on). Paul singles out one
incident of ecstasy in his own experience that he declines to
describe. He alludes to it in this indirect way as if it were
some other personality. {Fourteen years ago} (pro et(936e)
dekatessar(936e)). Idiomatic way of putting it, the preposition
pro (before) before the date (Robertson, _Grammar, p. 621f.) as
in  Joh 12:1 . The date was probably while Paul was at Tarsus
( Ac 9:30  11:25 ). We have no details of that period. {Caught
up} (harpagenta). Second aorist passive participle of
harpaz(935c), to seize (see on  Mt 11:12 ). {Even to the third
heaven} (he(9373) tritou ouranou). It is unlikely that Paul alludes
to the idea of seven heavens held by some Jews (_Test. of the
Twelve Pat._, Levi ii. iii.). He seems to mean the highest heaven
where God is (Plummer).

哥林多後書 12:3-12:3

註釋:

 {I do not know} (ouk oida). Paul declines to pass on his
precise condition in this trance. We had best leave it as he has
told it.

哥林多後書 12:4-12:4

註釋:

 {Into Paradise} (eis paradeison). See on 烊u 23:43| for
this interesting word. Paul apparently uses paradise as the
equivalent of the third heaven in verse  2 . Some Jews (_Book of
the Secrets of Enoch_, chapter viii) make Paradise in the third
heaven. The rabbis had various ideas (two heavens, three, seven).
We need not commit Paul to any "celestial gradation" (Vincent).
{Unspeakable words} (arr(8874)a r(886d)ata). Old verbal adjective (a
privative, 
(8874)os from 
e(935c)), only here in N.T. {Not lawful}
(ouk exon). Copula estin omitted. Hence Paul does {not} give
these words.

哥林多後書 12:5-12:5

註釋:

 {But on mine own behalf} (huper de emautou). As if there
were two Pauls. In a sense there were. He will only glory in the
things mentioned above, the things of his weaknesses ( 11:30 ).

哥林多後書 12:6-12:6

註釋:

 {I shall not be foolish} (ouk esomai aphr(936e)). Apparent
contradiction to  11:1,16 . But he is here speaking of the Paul
"caught up" in case he should tell the things heard (condition of
the third class, ean and first aorist subjunctive 	hel(8873)(935c)).
{Of me} (eis eme). To my credit, almost like dative (cf. en
emoi in  1Co 14:11 ).

哥林多後書 12:7-12:7

註釋:

 {By reason of the exceeding greatness} (	(8869) huperbol(8869)).
Instrumental case, "by the excess." {That I should not be exalted
overmuch} (hina m(8820)huperair(936d)ai). Present passive subjunctive
in final clause of huperair(935c), old verb to lift up beyond, only
here in N.T. This clause is repeated at the end of the sentence.
{A thorn in the flesh} (skolops t(8869) sarki). This old word is
used for splinter, stake, thorn. In the papyri and inscriptions
examples occur both for splinter and thorn as the meaning. In the
LXX it is usually thorn. The case of 	(8869) sarki can be either
locative (in) or dative (for). What was it? Certainly it was some
physical malady that persisted. All sorts of theories are held
(malaria, eye-trouble, epilepsy, insomnia, migraine or
sick-headache, etc.). It is a blessing to the rest of us that we
do not know the particular affliction that so beset Paul. Each of
us has some such splinter or thorn in the flesh, perhaps several
at once. {Messenger of Satan} (aggelos Satana). Angel of Satan,
the affliction personified. {Buffet} (kolaphiz(8869)). See on 烘t
26:67; 1Co 4:11| for this late and rare word from kolaphos,
fist. The messenger of Satan kept slapping Paul in the face and
Paul now sees that it was God's will for it to be so.

哥林多後書 12:8-12:8

註釋:

 {Concerning this thing} (huper toutou). More likely,
"concerning this messenger of Satan." {That it might depart from
me} (hina apost(8869) aph' emou). Second aorist active
(intransitive) subjunctive of aphist(886d)i in final clause, "that
he stand off from me for good."

哥林多後書 12:9-12:9

註釋:

 {He hath said} (eir(886b)en). Perfect active indicative, as if
a final word. Paul probably still has the thorn in his flesh and
needs this word of Christ. {Is sufficient} (arkei). Old word of
rich meaning, perhaps kin to Latin _arceo_, to ward off against
danger. Christ's grace suffices and abides. {Is perfected}
(	eleitai). Present passive indicative of 	ele(935c), to finish.
It is linear in idea. Power is continually increased as the
weakness grows. See  Php 4:13  for this same noble conception.
The human weakness opens the way for more of Christ's power and
grace. {Most gladly rather} (h(8864)ista mallon). Two adverbs, one
superlative (h(8864)ista), one comparative (mallon). "Rather"
than ask any more (thrice already) for the removal of the thorn
or splinter "most gladly will I glory in my weaknesses." Slowly
Paul had learned this supreme lesson, but it will never leave him
( Ro 5:2  2Ti 4:6-8 ). {May rest upon me} (episk(886e)(9373)(8869) ep'
eme). Late and rare verb in first aorist active subjunctive with
hina (final clause), to fix a tent upon, here upon Paul himself
by a bold metaphor, as if the Shechinah of the Lord was
overshadowing him (cf.  Lu 9:34 ), the power (dunamis) of the
Lord Jesus.

哥林多後書 12:10-12:10

註釋:

 {Wherefore I take pleasure} (dio eudok(935c)). For this noble
word see on 烘t 3:17; 2Co 5:8|. The enemies of Paul will have a
hard time now in making Paul unhappy by persecutions even unto
death ( Php 1:20-26 ). He is not courting martyrdom, but he does
not fear it or anything that is "for Christ's sake" (huper
Christou). {For when} (hotan gar). "For whenever," indefinite
time. {Then I am strong} (	ote dunatos eimi). At that very
time, but not in myself, but in the fresh access of power from
Christ for the emergency.

哥林多後書 12:11-12:11

註釋:

 {I am become foolish} (gegona aphr(936e)). Perfect active
indicative of ginomai. In spite of what he said in verse  6 
that he would not be foolish if he gloried in the other Paul. But
he feels that he has dropped back to the mood of  11:1,16 . He
has been swept on by the memory of the ecstasy. {For I ought to
have been commended by you} (eg(9320)gar (9370)heilon huph' hum(936e)
sunistasthai). Explanation of "ye compelled me." Imperfect
active (9370)heilon of opheil(935c), to be under obligation, and the
tense here expresses an unfulfilled obligation about the present.
But sunistasthai is present passive infinitive, not aorist or
perfect passive. He literally means, "I ought now to be commended
by you" instead of having to glorify myself. He repeats his boast
already made ( 11:5f. ), that he is no whit behind "the
super-extra apostles" (the Judaizers), "though I am nothing" (ei
kai ouden eimi). Even boasting himself against those false
apostles causes a reaction of feeling that he has to express (cf.
 1Co 15:9  1Ti 1:15f. ).

哥林多後書 12:12-12:12

註釋:

 {Of an apostle} (	ou apostolou). "Of the apostle"
(definite article). Note the three words here for miracles
wrought by Paul (s(886d)eia, signs, 	erata, wonders, dunameis,
powers or miracles) as in  Heb 2:4 .

哥林多後書 12:13-12:13

註釋:

 {Wherein ye were made inferior} (ho h(8873)s(9374)h(8874)e). First
aorist passive indicative of h(8873)soomai, the text of Aleph B D
instead of the usual h(8874)t(8874)h(8874)e from the common h(8874)taomai to
be inferior or less from the comparative h(8874)t(936e). See h(8873)s(936e)
in verse  15 . Ho is the neuter accusative with the passive
verb (Robertson, _Grammar_, p. 479). {Forgive me this wrong}
(charisasthe moi t(886e) adikian taut(886e)). Consummate irony to the
stingy element in this church (cf.  11:9 ).

哥林多後書 12:14-12:14

註釋:

 {Third time I am ready to come} (	riton touto hetoim(9373)
ech(935c)). Had he been already twice or only once? He had changed
his plans once when he did not go ( 1:15f. ). He will not change
his plans now. This looks as if he had only been once (that in
 Ac 18 ). Note the third use of katanarka(935c) ( 11:9  12:13,14 ).
They need not be apprehensive. He will be as financially
independent of them as before. "I shall not sponge on you." {Not
yours, but you} (ou ta hum(936e), alla humas). The motto of every
real preacher. {To lay up} (	h(8873)aurizein). For this use of the
verb see  1Co 16:2  ( Mt 6:19-21  Jas 5:3 ).

哥林多後書 12:15-12:15

註釋:

 {I will most gladly spend and be spent} (h(8864)ista dapan(8873)(930a)kai ekdapan(8874)h(8873)omai). Both future active of old verb dapana(935c)
( Mr 5:26 ) to spend money, time, energy, strength and the future
passive of ekdapana(935c), late compound to spend utterly, to spend
out, (ek-), to spend wholly. Only here in N.T.

哥林多後書 12:16-12:16

註釋:

 {I did not myself burden you} (eg(9320)ou katebar(8873)a humas).
First aorist active of late verb katabare(935c), to press a burden
down on one. Only here in N.T. {Crafty} (panourgos). Old word
from pan, all, and ergo, to do anything (good or bad). Good
sense is skilful, bad sense cunning. Only here in N.T. and Paul
is quoting the word from his enemies. {With guile} (dol(9369)).
Instrumental case of dolos, bait to catch fish with. The
enemies of Paul said that he was raising this big collection for
himself. Moffatt has done well to put these charges in quotation
marks to make it plain to readers that Paul is ironical.

哥林多後書 12:17-12:17

註釋:

 {Did I take advantage} (epleonekt(8873)a). Paul goes right to
the point without hedging. For this verb from pleon and ech(935c),
to have more, see on 氧Co 2:11; 7:2|. {By any one of them}
(	ina--di' autou). An anacoluthon for 	ina is left in the
accusative without a verb and di' autou takes up the idea, "as
to any one by him." {Whom} (h(936e)). The genitive relative is
attracted from the accusative hous into the case of the
unexpressed antecedent 	outon). M(885c) expects the negative
answer as does m(8874)i in  18 .

哥林多後書 12:18-12:18

註釋:

 {The brother} (	on adelphon). Probably the brother of
Titus (cf.  8:18 ). {Did Titus take advantage of you?} (m(8874)i
epleonekt(8873)en humas Titos?). That puts the issue squarely. {By
the same Spirit} (	(9369) aut(9369) pneumati). That translation refers
to the Holy Spirit and makes the case instrumental. The locative
case, "in the same spirit," makes it mean that Paul's attitude is
the same as that of Titus and most likely is correct, for "in the
same steps" (	ois autois ichnesin) is in locative case.

哥林多後書 12:19-12:19

註釋:

 {Ye think all this time} (palai dokeite). Progressive
present indicative, "for a long time ye have been thinking." {We
are excusing ourselves} (apologoumetha). He is not just
apologizing, but is in deadly earnest, as they will find out when
he comes.

哥林多後書 12:20-12:20

註釋:

 {Lest by any means, when I come, I should find you not such
as I would} (m(8820)p(9373) elth(936e) ouch hoious thel(9320)heur(9320)humas). An
idiomatic construction after the verb of fearing (phoboumai)
with m(8820)p(9373) as the conjunction and with ouch as the negative
of the verb heur(935c) (second aorist active subjunctive of
heurisk(935c)), m(885c) the conjunction, ouch the negative. See
Robertson, _Grammar_, p. 995.  {And I be found} (kag(930a)heureth(935c)). Same construction with first aorist passive
subjunctive. {Such as ye would not} (hoion ou thelete). Neat
change in voice just before and position of the negative here.
{Lest by any means} (m(8820)p(9373)). Still further negative purpose by
repeating the conjunction. With graphic pen pictures Paul
describes what had been going on against him during his long
absence. {Backbitings} (katalaliai). Late and rare word. In
N.T. only here and  1Pe 2:1 . If it only existed nowhere else!
{Whisperings} (psithurismoi). Late word from psithuriz(935c), to
whisper into one's ear. An onomatopoetic word for the sibilant
murmur of a snake charmer ( Ec 10:11 ). Only here in N.T.
{Swellings} (phusi(9373)eis). From phusio(935c), to swell up, late
word only here and in ecclesiastical writers. Did Paul make up
the word for the occasion? See on 氣Co 4:6| for verb. {Tumults}
(akatastasiai). See on  2Co 6:5 .

哥林多後書 12:21-12:21

註釋:

 {When I come again} (palin elthontos mou). Genitive
absolute. Paul assumes it as true. {Lest my God humble me} (m(880a)tapein(9373)(8869) me ho theos mou). Negative final clause (m(885c) and
first aorist active subjunctive), going back to phoboumai in
 20 . He means a public humiliation as his fear. The conduct of
the church had been a real humiliation whether he refers to a
previous visit or not. {That have sinned heretofore} (	(936e)
pro(886d)art(886b)ot(936e)). Genitive plural of the articular perfect active
participle of proamartan(935c) to emphasize continuance of their
sinful state as opposed to m(8820)metano(8873)ant(936e) (did not repent) in
the aorist tense.

哥林多後書 13:1-13:1

註釋:

 {The third time I am coming} (	riton erchomai). Either the
third that he had planned to come or that he had been twice. The
warning is made by quoting  De 19:15 .

哥林多後書 13:2-13:2

註釋:

 {As when I was present the second time} (h(9373) par(936e) to
deuteron). This translation assumes the second visit as already
made. It is a natural way to take the Greek h(9373) par(936e). But
h(9373) with par(936e) can also mean "as if present" the second time
(Authorized Version). Probably "as when" is the more natural
rendering, but the other cannot be ruled entirely out in view of
 1:15-23 . {If I come again} (ean elth(9320)eis to palin).
Condition of third class. The use of palin of itself suits the
idea that Paul had not yet made the second visit as it means
simply "again" or "back," but in  Mt 26:44  we find palin ek
tritou (again a third time) and so it is not decisive.

哥林多後書 13:3-13:3

註釋:

 {A proof of Christ} (dokim(886e) tou Christou). He will give
it to them. "I will not spare." He will show that Christ speaks
"in me" (en emoi).

哥林多後書 13:4-13:4

註釋:

 {But we shall live with him through the power of God} (alla
z(8873)omen sun aut(9369) ek duname(9373) theou). So real is Paul's sense of
his union with Christ.

哥林多後書 13:5-13:5

註釋:

 {Unless indeed ye be reprobate} (ei m(8874)i adokimoi este).
Paul challenged his opposers in Corinth to try (peirazete)
themselves, to test (dokimazete) themselves, whether they were
"in the faith" (en t(8869) pistei), a much more vital matter for
them than trying to prove Paul a heretic. Such tests can be made,
unless, alas, they are "reprobate" (adokimoi, the very
adjective that Paul held up before himself as a dreadful outcome
to be avoided,  1Co 9:27 ).

哥林多後書 13:6-13:6

註釋:

 {That ye shall know} (hoti epign(9373)esthe). Such a testing
of themselves will give them full knowledge that Paul is not
{reprobate} (adokimos). The best way for vacillating Christians
to stop it is to draw close to Christ.

哥林多後書 13:7-13:7

註釋:

 {Though we be as reprobate} (h(886d)eis de h(9373) adokimoi (936d)en).
Literally, "And that" (hina de). Paul wishes them to do no
wrong (kakon m(8864)en). He has no desire to exercise his apostolic
authority and "appear approved" (dokimoi phan(936d)en, second
aorist passive subjunctive of phain(935c)). He had far rather see
them do "the noble thing" (	o kalon) even if it should make him
appear disapproved after all that he has said.

哥林多後書 13:8-13:8

註釋:

 {Against the truth} (kata t(8873) al(8874)heias). He means in the
long run. We can hinder and hold down the truth by evil deeds
( Ro 1:18 ), but in the end the truth wins.

哥林多後書 13:9-13:9

註釋:

 {For we rejoice} (chairomen gar). Paul had far rather be
weak in the sense of failing to exercise his apostolic power
because they did the noble thing. He is no Jonah who lamented
when Ninevah repented. {Your perfecting} (hum(936e) katartisin).
Late word from katartiz(935c), to fit, to equip (see verb in verse
 11 ). In Plutarch, only here in N.T.

哥林多後書 13:10-13:10

註釋:

 {That I may not when present deal sharply} (hina par(936e)
apotom(9373) chr(8873)(936d)ai). Late adverb from apotomos, curt, cut off.
In N.T. only here and  Tit 1:13 .

哥林多後書 13:12-13:12

註釋:

 {With a holy kiss} (en hagi(9369) phil(886d)ati). In the Jewish
synagogues where the sexes were separated, men kissed men, the
women, women. This apparently was the Christian custom also. It
is still observed in the Coptic and the Russian churches. It was
dropped because of charges made against the Christians by the
pagans. In England in 1250 Archbishop Walter of York introduced a
"pax-board" which was first kissed by the clergy and then passed
around. Think of the germ theory of disease and that kissing
tablet!