05800
 \\Is there\\ (\\prokeitai\\). Lies before one. Old word. \\Acceptable\\
 (\\euprosdektos\\).
 See note on "2Co 6:2"
 \\According as a man hath\\ (\\katho ean echˆi\\). 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

05801
 \\Others may be eased\\ (\\allois anesis\\). "Release to others." \\Ye\\
 \\distressed\\ (\\humin thlipsis\\). "To you tribulation." The verb \\ˆi\\
 (present subjunctive) with \\hina\\ is not expressed.

05802
 \\By equality\\ (\\ex isotˆtos\\). Old word from \\isos\\, fair, equal. In
 N.T. only here and
 # Col 4:1
 \\Abundancy\\ (\\perisseuma\\). Late word from \\perisseu“\\ like
 \\perisseia\\ (verse
 # 2
 Cf.
 # Mt 12:34
 \\Want\\ (\\husterˆma\\). Late word from \\hustere“\\, to be in want. See
 also
 # 9:12; Lu 21:4
 (cf. \\husterˆsis\\ in
 # Mr 12:44

05803
05804
 \\Which putteth\\ (\\t“i didonti\\). Present active articular participle,
 "who is continually giving." Hence Titus is full of zealous care
 for you.

05805
 \\Very earnest\\ (\\spoudaioteros\\). "More earnest than ordinarily,"
 comparative adjective.

05806
 \\We have sent with him\\ (\\sunepempsamen met' autou\\). Epistolary
 aorist. \\The brother\\ (\\ton 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“n t“n ekklˆsi“n\\). No verb in the Greek
 (ellipsis).

05807
 \\But who was also appointed\\ (\\alla kai cheirotonˆtheis\\).
 Anacoluthon. The first aorist passive participle \\cheirotonˆtheis\\
 is from \\cheirotone“\\, old verb to stretch out the hands (\\cheir\\
 \\tein“\\) 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“\\. \\To travel with us\\ (\\sunekdˆmos\\). Late word
 for travelling companion. So in the inscriptions (\\sun\\, together
 with, \\ekdˆmos\\, away from home).

05808
 \\Avoiding this\\ (\\stellomenoi touto\\). Present middle participle of
 \\stell“\\, old verb, to set, to arrange. So "arranging for ourselves
 this." \\That any man should blame us\\ (\\mˆ tis hˆmas m“mˆsˆtai\\).
 Literally, "lest any one blame us" (negative purpose with \\mˆ\\ and
 first aorist middle subjunctive of \\m“meomai\\.
 See note on "2Co 6:3"
 , only other N.T. example). \\Bounty\\ (\\hadrotˆti\\). Old word from
 \\hadros\\, thick, stout, ripe, rich, great as in
 # 1Ki 1:9; 2Ki 10:6
 Only here in N.T.

05809
 \\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“pion anthr“p“n\\). 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.

05810
 \\Our brother\\ (\\ton adelphon hˆm“n\\). 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.

05811
 \\About Titus\\ (\\huper Titou\\). There is no verb expressed. Supply
 "inquire." He endorses Titus up to the hilt. He is "my partner"
 (\\koin“nos emos\\) and "fellow-worker" (\\sunergos\\). \\Messengers of the\\
 \\churches\\ (\\apostoloi ekklˆsi“n\\). Apostles in the general sense of
 "sent ones" (from \\apostell“\\, 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.

05812
 \\The proof of your love\\ (\\tˆn endeixin tˆs agapˆs hum“n\\). 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“pon t“n ekklˆsi“n\\).
 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.

05813
 \\Superfluous\\ (\\perisson\\). All the same he does write. "The writing"
 (\\to graphein\\) ought to be superfluous.

05814
 \\I glory\\ (\\kauch“mai\\). 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“\\, to make ready, "stands prepared." \\Stirred up\\
 (\\ˆrethise\\). First aorist active indicative of \\erethiz“\\ (from
 \\ereth“\\, 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\\ (\\tous pleionas\\). The
 more, the majority.

05815
 \\I sent\\ (\\epempsa\\). Not literary plural with this epistolary aorist
 as in
 # 18,22
 \\That ye may be prepared\\ (\\hina pareskeuasmenoi ˆte\\). Perfect
 passive subjunctive in the final clause, "that ye may really be
 prepared," "as I said" (\\kath“s elegon\\) and not just say that ye
 are prepared. Paul's very syntax tells against them.

05816
 \\If there come with me any of Macedonia and find you unprepared\\
 (\\ean elth“sin sun emoi Makedones kai heur“sin humas\\
 \\aparaskeuastous\\). Condition of third class (undetermined, but
 stated as a lively possibility) with \\ean\\ and the second aorist
 active subjunctive (\\elth“sin, heur“sin\\), a bold and daring
 challenge. \\Aparaskeuastos\\ is a late and rare verbal adjective
 from \\paraskeuaz“\\ with \\a\\ privative, only here in the N.T. \\Lest by\\
 \\any means we should be put to shame\\ (\\mˆ p“s kataischunth“men\\
 \\hˆmeis\\). Negative purpose with first aorist passive subjunctive
 of \\kataischun“\\ (
 See note on "2Co 7:14"
 ) in the literary plural. \\That we say not, ye\\ (\\hina mˆ leg“men\\
 \\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 \\huphistˆmi\\, 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.

05817
 \\I thought\\ (\\hegˆsamˆn\\). Epistolary aorist again. See
 # Php 2:25
 for the expression here. \\Go before\\ (\\proelth“sin\\). Second aorist
 active of \\proerchomai\\. Go to you before I come. \\Make up\\
 \\beforehand\\ (\\prokatartis“si\\). Late and rare double compound verb
 \\prokatartiz“\\ (in Hippocrates). Only here in N.T. See \\katartiz“\\ in
 # 1Co 1:10
 \\Your afore-promised bounty\\ (\\tˆn proepˆggelmenˆn eulogian hum“n\\).
 "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\\ (\\tautˆn hetoimˆn\\
 \\einai\\). Here the infinitive alone (\\einai\\) is used to express
 purpose without \\h“ste\\ or \\eis to\\ or \\pros to\\ with the accusative
 of general reference (\\tautˆn\\). The feminine form \\hetoimˆn\\ is
 regular
 # 1Pe 1:5
 though \\hetoimos\\ also occurs with the feminine like the masculine
 # Mt 25:10
 \\And not of extortion\\ (\\kai mˆ h“s pleonexian\\). "And not as
 covetousness." Some offerings exhibit covetousness on the part of
 the giver by their very niggardliness.

05818
 \\Sparingly\\ (\\pheidomen“s\\). Late and rare adverb made from the
 present middle participle \\pheidomenos\\ from \\pheidomai\\, to spare.
 It occurs in Plutarch (Alex. 25).

05819
 \\He hath purposed\\ (\\proˆirˆtai\\). Perfect middle indicative of
 \\proaireomai\\, to choose beforehand, old verb, here only in N.T.
 Permanent purpose also. \\Not grudgingly\\ (\\mˆ ek lupˆs\\). The use of
 \\mˆ\\ rather than \\ou\\ shows that the imperative \\poieit“\\ (do) or
 \\didot“\\ (give) is to be supplied. Not give as out of sorrow. \\Or of\\
 \\necessity\\ (\\ˆ ex anagkˆs\\). As if it were like pulling eye-teeth.
 \\For God loveth a cheerful giver\\ (\\hilaron gar dotˆn agapƒi ho\\
 \\theos\\). Our word "hilarious" comes from \\hilaron\\ which is from
 \\hilaos\\ (propitious), an old and common adjective, only here in
 N.T.

05820
 \\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\\
 (\\pƒsan autarkeian\\). Old word from \\autarkˆs\\
 # 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,\\
 \\pƒsan\\, in everything, always, all sufficiency).

05821
 \\As it is written\\ (\\kath“s gegraptai\\).
 # Ps 92:3,9
 Picture of the beneficent man. \\He hath scattered abroad\\
 (\\eskorpisen\\). First aorist active indicative of \\skorpiz“\\, to
 scatter, _Koin‚_ verb for \\skedannumi\\ of the Attic. Probably akin
 to \\skorpios\\ (scorpion) from root \\skarp\\, to cut asunder.
 See note on "Mt 12:30"
 It is like sowing seed. \\To the poor\\ (\\tois penˆsin\\). Old word from
 \\penamai\\, to work for one's living. Latin _penuria_ and Greek
 \\peina“\\, to be hungry, are kin to it. Only N.T. instance and to be
 distinguished from \\pt“chos\\, beggar, abjectly poor.

05822
 \\Supplieth\\ (\\epichorˆg“n\\). Late _Koin‚_ compound verb from \\epi\\ and
 \\chorˆge“\\, just below
 # 1Pe 4:11
 \\Chorˆgos\\ is old word for leader of a chorus (\\choros, hˆgeomai\\) or
 chorus-leader. The verb means to furnish a chorus at one's own
 expense, then to supply in general. N.T. examples of \\epichorˆge“\\
 are
 # 2Co 9:10; Ga 3:15; Col 2:19; 2Pe 1:5
 \\Shall multiply\\ (\\plˆthunei\\). Future active indicative of \\plˆthun“\\,
 old verb from \\plˆthus\\, fulness. Cf.
 # Ac 6:1
 \\Fruits\\ (\\genˆmata\\). Correct reading (from \\ginomai\\, to become) and
 not \\gennˆmata\\ (from \\genna“\\, to beget). This spelling is supported
 by LXX where Thackeray shows that \\genˆmata\\ in LXX refers to
 vegetables and \\gennˆmata\\ to animals. The papyri support this
 distinction (Moulton and Milligan's _Vocabulary_).

05823
 \\Enriched\\ (\\ploutizomenoi\\). Present passive participle of \\ploutiz“\\
 for which
 See note on "1Co 1:5"
 See note on "2Co 6:10"
 only other N.T. examples. \\Liberality\\ (\\haplotˆta\\).
 See note on "2Co 8:2"
 Anacoluthon with nominative participle too far from \\perisseuˆte\\
 for agreement. More like the independent use of the participle.

05824
 \\Service\\ (\\leitourgias\\). Old word from \\le“s\\ (people, \\laos\\),
 \\leitos\\ like \\dˆmosios\\, 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\\
 \\prosanaplˆrousa\\). Present active periphrastic indicative of
 double compound verb \\prosanaplˆro“\\, _Koin‚_ 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\\ (\\t“i the“i\\). Dative case
 and with a certain suddenness as at close of verse
 # 11
 really a parenthesis between in the somewhat tangled sentence.

05825
 \\Seeing that they glorify God\\ (\\doxazontes ton theon\\). Anacoluthon
 again. The nominative participle used independently like
 \\ploutizomenoi\\ in verse
 # 11
 \\Obedience\\ (\\hupotagˆi\\). Late and rare word from \\hupotass“\\, to
 subject, middle to obey. Only in Paul in N.T. \\Of your confession\\
 (\\tˆs homologias hum“n\\). Old word from \\homologe“\\ (\\homologos,\\
 \\homou, leg“\\), 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\\ (\\haplotˆti tˆs\\
 \\koin“nias\\). This is the point that matters just now. Paul drives
 it home. On this use of \\koin“nia\\
 See note on "2Co 8:4"

05826
 \\While they themselves long after you\\ (\\aut“n epipothount“n\\).
 Genitive absolute of present active participle of \\epipothe“\\
 # 5:2
 \\In you\\ (\\eph' humin\\). Upon you.

05827
 \\Thanks be to God\\ (\\charis t“i the“i\\). Third time (verses
 # 11,12,15
 \\For his unspeakable gift\\ (\\epi tˆi anekdiˆgˆt“i autou d“reƒi\\). 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 \\adiˆgˆton\\ in Aristeas 99
 (\\thaumasmon anekdiˆgˆton\\, "wonder beyond description," Moulton
 and Milligan's _Vocabulary_). See similar word in
 # Ro 11:33
 (\\anexichniasta\\, unsearchable) and
 # Eph 3:8

05828
 \\Now I Paul myself\\ (\\Autos de eg“ 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 prautˆtos 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 note on "Mt 5:15"
 See note on "1Co 4:21"
  for this great word that has worn thin with us. Plutarch
 combines \\prautˆs\\ 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
 (\\to epieikes\\ in
 # Php 4:5
 In Greek Ethics the equitable man was called \\epieikˆs\\, a man who
 does not press for the last farthing of his rights (Bernard).
 \\Lowly among you\\ (\\tapeinos en humin\\). The bad use of \\tapeinos\\, 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“n tharr“\\) 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.

05829
 \\I beseech\\ (\\deomai\\). So here, but \\parakal“\\ in verse
 # 1
 Perhaps, "I beg" suits the new turn here. \\That I may not when\\
 \\present show courage\\ (\\to mˆ par“n tharrˆsai\\). Articular
 infinitive (aorist active of \\tharre“\\) in the accusative case with
 negative \\mˆ\\ the direct object of \\deomai\\. Literally, "I beg the
 not when present (\\par“n\\ nominative present participle agreeing
 with subject of \\tharr“\\ in spite of being in the accusative
 infinitive clause, \\to mˆ tharrˆsai\\) 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“s kata sarka peripatountas\\). Another
 sneering charge as made plain by the use of \\h“s\\ with the
 participle for the alleged reason.

05830
 \\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.

05831
 \\The weapons of our warfare\\ (\\ta hopla tˆs 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 note on "2Co 6:7"
 See note on "Rom 6:13"
 See note on "Rom 13:12"
 \\Of the flesh\\ (\\sarkika\\).
 See note on "1Co 3:3"
 See note on "2Co 1:12"
 They had accused him of artifices and craft. \\Mighty before God\\
 (\\dunata t“i the“i\\). This dative of personal interest (ethical
 dative) can be like \\asteios t“i the“i\\
 # Ac 7:20
 in God's eyes, as it looks to God. \\To the casting down of\\
 \\strongholds\\ (\\pros kathairesin ochur“mat“n\\). \\Kathairesis\\ is old
 word from \\kathaire“\\, to take down, to tear down walls and
 buildings. Carries on the military metaphor. \\Ochur“ma\\ is old
 word, common in the Apocrypha, from \\ochuro“\\, to fortify, and that
 from \\ochuros\\ (from \\ech“\\, 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.

05832
 \\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“ma epairomenon\\). Same metaphor.
 \\Hups“ma\\ from \\hupso“\\ is late _Koin‚_ 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“tizontes pƒn noˆma\\). Present active participle
 of \\aichmal“tiz“\\, common _Koin‚_ verb from \\aichmal“tos\\, captive in
 war (\\aichmˆ\\, spear, \\hal“tos\\ verbal of \\haliskomai\\, to be taken).
 See note on "Lu 21:24"
 Paul is the most daring of thinkers, but he lays all his thoughts
 at the feet of Jesus. For \\noˆma\\ (device)
 See note on "2Co 2:11"
 \\To the obedience of Christ\\ (\\eis tˆn hupakoˆn 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."

05833
 \\Being in readiness\\ (\\en hetoim“i echontes\\). This very idiom occurs
 in Polybius, Philo, etc. "Holding in readiness." In
 # 12:14
 we have \\hetoim“s ech“\\ for the same idea (adverb \\hetoim“s\\).
 \\Disobedience\\ (\\parakoˆn\\). Rare word (Plato, papyri) hearing amiss
 (aside), failing to hear, refusing to heed (cf.
 # Mt 18:17
 for same idea in \\parakou“\\). In N.T. only here;
 # Ro 5:19; Heb 2:2
 In contrast with \\hupakoˆ\\ (obedience) rather than the common
 \\apeithia\\
 # Ro 11:30,32
 \\When your obedience shall be fulfilled\\ (\\hotan plˆr“thˆi hum“n hˆ\\
 \\hupakoˆ\\). 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.

05834
 \\Ye look\\ (\\Blepete\\). Either indicative or imperative. Either makes
 sense but the indicative the best sense. \\Before your face\\ (\\kata\\
 \\pros“pon\\). 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).

05835
 \\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 aischunthˆsomai\\). As a convicted
 impostor or pretentious boaster (Plummer). First future passive,
 singular number (not literary plural as in verse
 # 7

05836
 \\As if I would terrify you by my letters\\ (\\h“s an ekphobein humas\\
 \\dia t“n epistol“n\\). This use of \\h“s 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

05837
 \\They say\\ (\\phasin\\). Reading of B old Latin Vulgate, but Westcott
 and Hort prefer \\phˆsin\\ (says one, the leader). This charge Paul
 quotes directly. \\Weighty and strong\\ (\\bareiai 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\\ (\\hˆ parousia tou s“matos\\). 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" (\\asthenˆs\\). \\His speech of no account\\ (\\ho\\
 \\logos exouthenˆmenos\\). Perfect passive participle of \\exouthene“\\,
 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.

05838
 \\What we are\\ (\\hoioi esmen\\). Rather, "what sort" (\\hoioi\\), not \\ho\\
 (what) nor \\hoi\\ (who). Literary plural. \\Hoios\\ is qualitative just
 as \\toioutoi\\ (such). Paul's quality in his letters when absent
 (\\apontes\\) and in his deeds when present (\\parontes\\) is precisely
 the same.

05839
 \\To number or compare ourselves\\ (\\enkrinai ˆ 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“\\, 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 suniƒsin\\).
 The regular form for present active indicative third plural of
 \\suniˆmi\\, to comprehend, to grasp. Some MSS. have the late form
 \\suniousin\\ (omega form \\suni“\\). 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

05840
 \\Beyond our measure\\ (\\eis ta ametra\\). "Into the unmeasured things,"
 "the illimitable." Old word, here only in N.T. \\Of the province\\
 (\\tou 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“n\\). Second aorist middle infinitive of \\ephikneomai\\, old verb,
 only here and verse
 # 14
 in N.T. Paul's measuring-rod extends to Corinth.

05841
 \\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“n ephthasamen\\). First aorist active
 indicative of \\phthan“\\, 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

05842
 \\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\\
 (\\auxanomenˆs tˆs piste“s\\). Genitive absolute of the present
 passive participle of \\auxan“\\, to grow. \\We shall be magnified\\
 (\\megalunthˆnai\\). First aorist passive infinitive of \\megalun“\\, old
 verb
 # Lu 1:46
 to make great (cf.
 # Php 1:20
 of Christ). Indirect discourse after \\elpida\\ (hope) with the
 construction of \\elpiz“\\, to hope.

05843
 \\Even unto the parts beyond you\\ (\\eis ta huperekeina hum“n\\).
 Compound adverb (\\huper, ekeina\\, beyond those places) used as
 preposition. Found only here and in ecclesiastical writers.
 \\Things ready to our hand\\ (\\ta hetoima\\). He had a plenty besides
 that he could use.

05844
 Paul quotes
 # Pr 27:2

05845
 \\Is approved\\ (\\dokimos\\). Accepted (from \\dechomai\\) by the Lord. The
 Lord accepts his own recommendation (\\sunistˆsin\\,
 See note on "2Co 3:1"
 ... and verses following

05846
 \\Would that ye could bear with me\\ (\\ophelon aneichesthe mou\\).
 _Koin‚_ way of expressing a wish about the present, \\ophelon\\ (as a
 conjunction, really second aorist active indicative of \\opheil“\\
 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 aphrosunˆs\\). Accusative of general
 reference (\\mikron ti\\). "Some little foolishness" (from \\aphr“n\\,
 foolish). Old word only in this chapter in N.T.

05847
 \\With a godly jealousy\\ (\\theou zˆl“i\\). Instrumental case of \\zˆlos\\.
 With a jealousy of God. \\I espoused\\ (\\hˆrmosamˆn\\). First aorist
 middle indicative of \\harmoz“\\, 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.

05848
 \\The serpent beguiled Eve\\ (\\ho ophis exˆpatˆsen Heuan\\). Paul's only
 mention of the serpent in Eden. The compound \\exapata“\\ means to
 deceive completely. \\Lest by any means\\ (\\mˆ p“s\\). Common
 conjunction after verbs of fearing. \\Corrupted\\ (\\phtharˆi\\). Second
 aorist passive subjunctive with \\mˆ p“s\\ of \\phtheir“\\, to corrupt.

05849
 \\Another Jesus\\ (\\allon Iˆsoun\\). 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 1:6
 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“s 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).