‏ 2 Corinthians 10

 Now I Paul myself ( Αυτος δε εγω Παυλος ). 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 ( δια τες πραυτητος κα επιεικιας του Χριστου ). 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 Mt 5:15; 1Co 4:21 for this great word that has worn thin with us. Plutarch combines  πραυτης with  επιεικια as Paul does here. Matthew Arnold suggested "sweet reasonableness" for  επιεικεια in Plato, Aristotle, Plutarch. It is in the N.T. only here and Ac 24:4 ( το επιεικες in Php 4:5). In Greek Ethics the equitable man was called  επιεικης, a man who does not press for the last farthing of his rights (Bernard).

 Lowly among you ( ταπεινος εν υμιν ). The bad use of  ταπεινος, 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 ( απων θαρρω ) 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.

 I beseech ( δεομα ). So here, but  παρακαλω in verse 1. Perhaps, "I beg" suits the new turn here.

 That I may not when present show courage ( το μη παρων θαρρησα ). Articular infinitive (aorist active of  θαρρεω ) in the accusative case with negative  μη the direct object of  δεομα. Literally, "I beg the not when present ( παρων nominative present participle agreeing with subject of  θαρρω in spite of being in the accusative infinitive clause,  το μη θαρρησα ) 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 ( ως κατα σαρκα περιπατουντας ). Another sneering charge as made plain by the use of  ως with the participle for the alleged reason.

 In the flesh ( εν σαρκ ). But that is a very different thing from walking  κατα σαρκα according to the standards of the flesh as his enemies charged. It is easy enough to make insinuations.

 We war ( στρατευομεθα ). Literary plural again after  λογιζομα in verse 2. Old word to lead an army ( στρατος ). 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.

 The weapons of our warfare ( τα οπλα της στρατειας ).  Στρατεια (old word, in N.T. only here and 1Ti 1:18) is

 campaign and not army as some MSS. have ( στρατια ). But both  στρατεια and  στρατια occur in the papyri for the same word (Deissmann, Bible Studies, p. 181f.). For  οπλα (Latin arma) see on 6:7; Rom 6:13; 13:12.

 Of the flesh ( σαρκικα ). See on 1Co 3:3; 2Co 1:12. They had accused him of artifices and craft.

 Mighty before God ( δυνατα τω θεω ). This dative of personal interest (ethical dative) can be like  αστειος τω θεω (Ac 7:20), in God's eyes, as it looks to God.

 To the casting down of strongholds ( προς καθαιρεσιν οχυρωματων ).  Καθαιρεσις is old word from  καθαιρεω, to take down, to tear down walls and buildings. Carries on the military metaphor.  Οχυρωμα is old word, common in the Apocrypha, from  οχυροω, to fortify, and that from  οχυρος (from  εχω, 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.

 Casting down imaginations ( λογισμους καθαιρουντες ). The same military figure ( καθαιρεσις ) and the present active participle agreeing with  στρατευομεθα in verse 3 (verse 4 a parenthesis). The reasonings or imaginations ( λογισμους, old word from  λογιζομα, 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 ( παν υψωμα επαιρομενον ). Same metaphor.  Hυψωμα from  υψοω is late Koine word (in LXX, Plutarch, Philo, papyri) for height and that figure carried on by  επαιρομενον. 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 ( αιχμαλωτιζοντες παν νοημα ). Present active participle of  αιχμαλωτιζω, common Koine verb from  αιχμαλωτος, captive in war ( αιχμη, spear,  αλωτος verbal of  αλισκομα, to be taken). See on Lu 21:24. Paul is the most daring of thinkers, but he lays all his thoughts at the feet of Jesus. For  νοημα (device) see on 2:11.

 To the obedience of Christ ( εις την υπακοην του Χριστου ). 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."

 Being in readiness ( εν ετοιμω εχοντες ). This very idiom occurs in Polybius, Philo, etc. "Holding in readiness." In 12:14 we have  ετοιμως εχω for the same idea (adverb  ετοιμως ).

 Disobedience ( παρακοην ). Rare word (Plato, papyri) hearing amiss (aside), failing to hear, refusing to heed (cf. Mt 18:17 for same idea in  παρακουω ). In N.T. only here; Ro 5:19; Heb 2:2. In contrast with  υπακοη (obedience) rather than the common  απειθια (Ro 11:30, 32).

 When your obedience shall be fulfilled ( οταν πληρωθη υμων η υπακοη ). Indefinite temporal clause with  οταν and first aorist passive subjunctive. Paul expects that the whole church will become obedient to Christ's will soon as came true.

 Ye look ( Βλεπετε ). Either indicative or imperative. Either makes sense but the indicative the best sense.

 Before your face ( κατα προσωπον ). They ought to look below the surface. If it is imperative, they should see the facts.

 That he is Christ's ( Χριστου εινα ). Predicate genitive in indirect discourse).

 Somewhat abundantly ( περισσοτερον τ ). 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  εαν τε see Ro 14:8.

 I shall not be put to shame ( ουκ αισχυνθησομα ). As a convicted impostor or pretentious boaster (Plummer). First future passive, singular number (not literary plural as in verse 7).

 As if I would terrify you by my letters ( ως αν εκφοβειν υμας δια των επιστολων ). This use of  ως αν with the infinitive is seen in the papyri (Moulton, Prolegomena, p. 167) and it is not  αν 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.

 They say ( φασιν ). Reading of B old Latin Vulgate, but Westcott and Hort prefer  φησιν (says one, the leader). This charge Paul quotes directly.

 Weighty and strong ( βαρεια κα ισχυρα ). These adjectives can be uncomplimentary and mean "severe and violent" instead of "impressive and vigorous." The adjectives bear either sense.

 His bodily presence ( η παρουσια του σωματος ). 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" ( ασθενης ).

 His speech of no account ( ο λογος εξουθενημενος ). Perfect passive participle of  εξουθενεω, 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.

 What we are ( οιο εσμεν ). Rather, "what sort" ( οιο ), not  ο (what) nor  ο (who). Literary plural.  Hοιος is qualitative just as  τοιουτο (such). Paul's quality in his letters when absent ( αποντες ) and in his deeds when present ( παροντες ) is precisely the same.

 To number or compare ourselves ( ενκρινα η συνκρινα ). Paronomasia here, play on the two words.  Ενκρινα 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  συνκρινα (first aorist active infinitive of  συνκρινω, 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 ( εν εαυτοις εαυτους μετρουντες ). 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 ( συνκρινοντες εαυτους εαυτοις ). Associate instrumental case  εαυτοις after  συνκρινοντες (verb just explained). Paul is not keen to fall into the trap set for him.

 Are without understanding ( ου συνιασιν ). The regular form for present active indicative third plural of  συνιημ, to comprehend, to grasp. Some MSS. have the late form  συνιουσιν (omega form  συνιω ). 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.

 Beyond our measure ( εις τα αμετρα ). "Into the unmeasured things," "the illimitable." Old word, here only in N.T.

 Of the province ( του κανονος ). Old word ( καννα 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 ( εφικεσθα αχρ κα υμων ). Second aorist middle infinitive of  εφικνεομα, old verb, only here and verse 14 in N.T. Paul's measuring-rod extends to Corinth.

 We stretch not ourselves overmuch ( ου υπερεκτεινομεν εαυτους ). 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 ( αχρ κα υμων εφθασαμεν ). First aorist active indicative of  φθανω, 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).

 In other men's labours ( εν αλλοτριοις κοποις ).  Αλλοτριος means belonging to another as in Lu 16:12. Paul founded the church in Corinth.

 As your faith groweth ( αυξανομενης της πιστεως ). Genitive absolute of the present passive participle of  αυξανω, to grow.

 We shall be magnified ( μεγαλυνθηνα ). First aorist passive infinitive of  μεγαλυνω, old verb (Lu 1:46) to make great (cf. Php 1:20 of Christ). Indirect discourse after  ελπιδα (hope) with the construction of  ελπιζω, to hope.

 Even unto the parts beyond you ( εις τα υπερεκεινα υμων ). Compound adverb ( υπερ, εκεινα, beyond those places) used as preposition. Found only here and in ecclesiastical writers.

 Things ready to our hand ( τα ετοιμα ). He had a plenty besides that he could use.

Paul quotes Pr 27:2.

 Is approved ( δοκιμος ). Accepted (from  δεχομα ) by the Lord. The Lord accepts his own recommendation ( συνιστησιν, see on 2Co 3:1f.).

‏ 2 Corinthians 11

 Would that ye could bear with me ( οφελον ανειχεσθε μου ). Koine way of expressing a wish about the present,  οφελον (as a conjunction, really second aorist active indicative of  οφειλω without augment) and the imperfect indicative instead of  ειθε or  ε γαρ (Robertson, Grammar, p. 1003). Cf. Re 3:15. See Ga 5:12 for future indicative with  οφελον and 1Co 4:8 for aorist.  Μου is ablative case after  ανειχεσθε (direct middle, hold yourselves back from me). There is a touch of irony here.

 Bear with me ( ανεχεσθε μου ). Either imperative middle or present middle indicative (ye do bear with me). Same form.

 In a little foolishness ( μικρον τ αφροσυνης ). Accusative of general reference ( μικρον τ ). "Some little foolishness" (from  αφρων, foolish). Old word only in this chapter in N.T.

 With a godly jealousy ( θεου ζηλω ). Instrumental case of  ζηλος. With a jealousy of God.

 I espoused ( ηρμοσαμην ). First aorist middle indicative of  αρμοζω, old verb to join, to fit together (from  αρμος, 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.

 The serpent beguiled Eve ( ο οφις εξηπατησεν Hευαν ). Paul's only mention of the serpent in Eden. The compound  εξαπαταω means to deceive completely.

 Lest by any means ( μη πως ). Common conjunction after verbs of fearing.

 Corrupted ( φθαρη ). Second aorist passive subjunctive with  μη πως of  φθειρω, to corrupt.

 Another Jesus ( αλλον Ιησουν ). Not necessarily a different Jesus, but any other "Jesus" is a rival and so wrong. That would deny the identity.

 A different spirit ( πνευμα ετερον ). This is the obvious meaning of  ετερον in distinction from  αλλον 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 ( ευαγγελιον ετερον ). Similar use of  ετερον.

 Ye do well to bear with him ( καλως ανεχεσθε ). Ironical turn again. "Well do you hold yourselves back from him" (the coming one, whoever he is). Some MSS. have the imperfect  ανειχεσθε (did bear with).

 That I am not a whit behind the very chiefest apostles ( μηδεν υστερηκενα των υπερλιαν αποστολων ). Perfect active infinitive of  υστερεω, old verb to fall short with the ablative case. The rare compound adverb  υπερλιαν (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.

 Rude in speech ( ιδιωτης τω λογω ). Locative case with  ιδιωτης for which word see on Ac 4:13; 1Co 14:16, 23, 24. The Greeks regarded a man as  ιδιωτης who just attended to his own affairs ( τα ιδια ) 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 ( αλλ' ου τη γνωσε ).

 Among all men ( εν πασιν ). He has made his mastery of the things of Christ plain among all men. He knew his subject.

 In abasing myself ( εμαυτον ταπεινων ). Humbling myself by making tents for a living while preaching in Corinth. He is ironical still about "doing a sin" ( αμαρτιαν εποιησα ).

 For nought ( δωρεαν ). 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."

 I robbed ( εσυλησα ). 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 ( λαβων οψωνιον ). For  οψωνιον see on 1Co 9:7; Ro 6:17. He got his "rations" from other churches, not from Corinth while there.

 I was not a burden to any man ( ου κατεναρκησα ουθενος ). First aorist active indicative of  καταναρκαω. 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.  Ναρκαω 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 ( αβαρη ). Old adjective, free from weight or light ( α privative and  βαρος, weight) . See on 1Th 2:9 for same idea. Paul kept himself independent.

 No man shall stop me of this glorying ( η καυχησις αυτη ου φραγησετα εις εμε ). More exactly, "This glorying shall not be fenced in as regards me." Second future passive of  φρασσω, to fence in, to stop, to block in. Old verb, only here in N.T.

 In the regions of Achaia ( εν τοις κλιμασιν της Αχαιας ).  Κλιμα from  κλινω, to incline, is Koine word for declivity slope, region (our climate). See chapter 1Co 9 for Paul's boast about preaching the gospel without cost to them.

 God knoweth ( ο θεος οιδεν ). Whether they do or not. He knows that God understands his motives.

 That I may cut off occasion ( ινα εκκοψω την αφορμην ). Purpose clause with  ινα and first aorist active subjunctive of  εκκοπτω, old verb to cut out or off (Mt 3:10; 5:30). See 2Co 5:12 for  αφορμην.

 From them which desire an occasion ( των θελοντων αφορμην ). Ablative case after  εκκοψω. There are always some hunting for occasions to start something against preachers.

 They may be found ( ευρεθωσιν ). First aorist passive subjunctive of  ευρισκω, to find with final conjunction  ινα.

 False apostles ( ψευδαποστολο ). From  ψευδης, false, and  αποστολος. Paul apparently made this word (cf. Re 2:2). In verse 26 we have  ψευδαδελφος, a word of like formation (Ga 2:4). See also  ψευδοχριστο and  ψευδοπροφητα in Mr 13:22.

 Deceitful ( δολιο ). Old word from  δολος (lure, snare), only here in N.T. (cf. Ro 16:18).

 Fashioning themselves ( μετασχηματιζομενο ). Present middle (direct) participle of the old verb  μετασχηματιζω for which see on 1Co 4:6. Masquerading as apostles of Christ by putting on the outward habiliments, posing as ministers of Christ ("gentlemen of the cloth," nothing but cloth). Paul plays with this verb in verses 13, 14, 15.

 An angel of light ( αγγελον φωτος ). 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."

 As ministers of righteousness ( ως διακονο δικαιοσυνης ). 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.

 Let no man think me foolish ( μη τις με δοξη αφρονα εινα ). Usual construction in a negative prohibition with  μη and the aorist subjunctive  δοξη (Robertson, Grammar, p. 933).

 But if ye do ( ε δε μη γε ). Literally, "But if not at least (or otherwise)," that is, If you do think me foolish.

 Yet as foolish ( καν ως αφρονα ). "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).

 Not after the Lord ( ου κατα Κυριον ). 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.

 After the flesh ( κατα σαρκα ). It is  κατα σαρκα not  κατα Κυριον.

 I also ( καγω ). But he knows that it is a bit of foolishness and not like Christ.

 Gladly ( ηδεως ). Irony again. Cf.  καλος in 11:4 (Mr 7:9). So as to  φρονιμο οντες (being wise).

 For ye bear with a man ( ανεχεσθε γαρ ). " 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.

 By way of disparagement ( κατα ατιμιαν ). Intense irony. Cf. 6:8.

 As though ( ως οτ ). 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 ( τολμω καγω ). Real courage. Cf. 10:2, 12.

 So am I ( καγω ). This is his triumphant refrain with each challenge.

 As one beside himself ( παραφρονων ). Present active participle of  παραφρονεω. Old verb from  παραφρων ( παρα, φρην ), beside one's wits. Only here in N.T. Such open boasting is out of accord with Paul's spirit and habit.

 I more ( υπερ εγω ). This adverbial use of  υπερ appears in ancient Greek (Euripides). It has no effect on  εγω, not "more than I," but "I more than they." He claims superiority now to these "superextra apostles."

 More abundant ( περισσοτερως ). See on 7:15. No verbs with these clauses, but they are clear.

 In prisons ( εν φυλακαις ). 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 ( υπερβαλλοντως ). Old adverb from the participle  υπερβαλλοντων ( υπερβαλλω, to hurl beyond). Here only in N.T.

 In deaths oft ( εν θανατοις πολλακις ). He had nearly lost his life, as we know, many times (1:9f.; 4:11).

 Five times received I forty stripes save one ( πεντακις τεσσερακοντα παρα μιαν ελαβον ). The Acts and the Epistles are silent about these Jewish floggings (Mt 27:36). See on Lu 12:47 for omission of  πληγας (stripes). Thirty-nine lashes was the rule for fear of a miscount (De 25:1-3). Cf. Josephus (Ant. IV. 8, 1, 21).

 Thrice was I beaten with rods ( τρις ερραβδισθην ). 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  ραβδιζω, from  ραβδος, rod, Koine word, in N.T. only here and Ac 16:22 which see.

 Once was I stoned ( απαξ ελιθασθην ). Once for all  απαξ means. At Lystra (Ac 14:5-19). On  λιθαζω Koine verb from  λιθος, see on Ac 5:26.

 Thrice I suffered shipwreck ( τρις εναυαγησα ). First aorist active of  ναυαγεω, from  ναυαγος, shipwrecked ( ναυς, ship,  αγνυμ, 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 ( νυχθημερον ) Rare word. Papyri give  νυκτημαρ with the same idea (night-day).

 Have I been in the deep ( εν τω βυθω πεποιηκα ). Vivid dramatic perfect active indicative of  ποιεω, "I have done a night and day in the deep." The memory of it survives like a nightmare.  Βυθος 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.

 In journeyings ( οδοιποριαις ). Locative case of old word, only here in N.T. and Joh 4:6, from  οδοιπορος, wayfarer.

 In perils ( κινδυνοις ). Locative case of  κινδυνος, 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  εν (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  ληιστων, not  κλεπτων, thieves, brigands or bandits on which see Mt 26:55). The Jewish perils ( εκ γενους, 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 ( εξ εθνων ) 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 ( εν ψευδαδελφοις ). Chapters 2Co 10; 11 throw a lurid light on this aspect of the subject.

 In labour and travail ( κοπω κα μοχθω ). 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 ( εν ψυχε ). Old word from  ψυχω, to cool by blowing. See Ac 28:2. See the picture of the aged Paul later in the Roman dungeon (2Ti 4:9-18).

 Besides those things that are without ( χωρις των παρεκτος ). 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 ( η επιστασις μο η καθ' ημεραν ). For this vivid word  επιστασις 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 ( η μεριμνα πασων των εκκλησιων ). Objective genitive after  μεριμνα (distractions in different directions, from  μεριζω ) for which word see on Mt 13:22. Paul had the shepherd heart. As apostle to the Gentiles he had founded most of these churches.

 I burn ( πυρουμα ). Present passive indicative of  πυροω, old verb to inflame (from  πυρ, fire). When a brother stumbles, Paul is set on fire with grief.

 The things that concern my weakness ( τα της ασθενειας μου ). Like the list above.

 I am not lying ( ου ψευδομα ). 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.

 The governor under Aretas ( ο εθναρχης Hαρετα ). 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 ( εφρουρε ). Imperfect active of  φρουρεω, old verb (from  φρουρος, 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 ( πιασα ). Doric first aorist active infinitive of  πιεζω (Lu 6:38) for which see on Ac 3:7.

 Through a window ( δια θυριδος ). For this late word see on Ac 20:9, the only N.T. example.

 Was I let down ( εχαλασθην ). First aorist passive of  χαλαω, the very word used by Luke in Ac 9:25.

 In a basket ( εν σαργανη ). Old word for rope basket whereas Luke (Ac 9:25) has  εν σφυριδ (the word for the feeding of the 4,000 while  κοφινος 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.

‏ 2 Corinthians 12

 I must needs glory ( καυχασθα δε ). This is the reading of B L Latin Syriac, but Aleph D Bohairic have  δε while K M read  δη. The first is probably correct. He must go on with the glorying already begun, foolish as it is, though it is not expedient ( ου συμφερον ).

 Visions ( οπτασιας ). Late word from  οπταζω. See on Lu 1:22; Ac 26:19.

 Revelations of the Lord ( αποκαλυψεις Κυριου ). Unveilings (from  αποκαλυπτω as in Re 1:1). See on 2Th 1:7; 1Co 1:7; 14:26. Paul had both repeated visions of Christ (Ac 9:3; 16:9; 18:9; 22:17; 27:23f.) and revelations. He claimed to speak by direct revelation (1Co 11:23; 15:3; Ga 1:12; Eph 3:3, etc.).

 I know a man ( οιδα ανθρωπον ). 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 ( προ ετων δεκατεσσαρων ). Idiomatic way of putting it, the preposition  προ (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 ( αρπαγεντα ). Second aorist passive participle of  αρπαζω, to seize (see on Mt 11:12).

 Even to the third heaven ( εως τριτου ουρανου ). 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).

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

 Into Paradise ( εις παραδεισον ). See on Lu 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 ( αρρητα ρηματα ). Old verbal adjective ( α privative,  ρητος from  ρεω ), only here in N.T.

 Not lawful ( ουκ εξον ). Copula  εστιν omitted. Hence Paul does

 not give these words.

 But on mine own behalf ( υπερ δε εμαυτου ). 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).

 I shall not be foolish ( ουκ εσομα αφρων ). 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,  εαν and first aorist subjunctive  θελησω ).

 Of me ( εις εμε ). To my credit, almost like dative (cf.  εν εμο in 1Co 14:11).

 By reason of the exceeding greatness ( τη υπερβολη ). Instrumental case, "by the excess."

 That I should not be exalted overmuch ( ινα μη υπεραιρωμα ). Present passive subjunctive in final clause of  υπεραιρω, 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 ( σκολοπς τη σαρκ ). 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  τη σαρκ 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 ( αγγελος Σατανα ). Angel of Satan, the affliction personified.

 Buffet ( κολαφιζη ). See on Mt 26:67; 1Co 4:11 for this late and rare word from  κολαφος, 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.

 Concerning this thing ( υπερ τουτου ). More likely, "concerning this messenger of Satan."

 That it might depart from me ( ινα αποστη αφ' εμου ). Second aorist active (intransitive) subjunctive of  αφιστημ in final clause, "that he stand off from me for good."

 He hath said ( ειρηκεν ). 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 ( αρκε ). Old word of rich meaning, perhaps kin to Latin arceo, to ward off against danger. Christ's grace suffices and abides.

 Is perfected ( τελειτα ). Present passive indicative of  τελεω, 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 ( ηδιστα μαλλον ). Two adverbs, one superlative ( ηδιστα ), one comparative ( μαλλον ). "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 ( επισκηνωση επ' εμε ). Late and rare verb in first aorist active subjunctive with  ινα (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 ( δυναμις ) of the Lord Jesus.

 Wherefore I take pleasure ( διο ευδοκω ). For this noble word see on Mt 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" ( υπερ Χριστου ).

 For when ( οταν γαρ ). "For whenever," indefinite time.

 Then I am strong ( τοτε δυνατος ειμ ). At that very time, but not in myself, but in the fresh access of power from Christ for the emergency.

 I am become foolish ( γεγονα αφρων ). Perfect active indicative of  γινομα. 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 ( εγω γαρ ωφειλον υφ' υμων συνιστασθα ). Explanation of "ye compelled me." Imperfect active  ωφειλον of  οφειλω, to be under obligation, and the tense here expresses an unfulfilled obligation about the present. But  συνιστασθα 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" ( ε κα ουδεν ειμ ). Even boasting himself against those false apostles causes a reaction of feeling that he has to express (cf. 1Co 15:9; 1Ti 1:15f.).

 Of an apostle ( του αποστολου ). "Of the apostle" (definite article). Note the three words here for miracles wrought by Paul ( σημεια, signs,  τερατα, wonders,  δυναμεις, powers or miracles) as in Heb 2:4.

 Wherein ye were made inferior ( ο ησσωθητε ). First aorist passive indicative of  ησσοομα, the text of Aleph B D instead of the usual  ηττηθητε from the common  ητταομα to be inferior or less from the comparative  ηττων. See  ησσων in verse 15.  Hο is the neuter accusative with the passive verb (Robertson, Grammar, p. 479).

 Forgive me this wrong ( χαρισασθε μο την αδικιαν ταυτην ). Consummate irony to the stingy element in this church (cf. 11:9).

 Third time I am ready to come ( τριτον τουτο ετοιμως εχω ). 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  καταναρκαω (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 ( ου τα υμων, αλλα υμας ). The motto of every real preacher.

 To lay up ( θησαυριζειν ). For this use of the verb see 1Co 16:2 (Mt 6:19-21; Jas 5:3).

 I will most gladly spend and be spent ( ηδιστα δαπανησω κα εκδαπανηθησομα ). Both future active of old verb  δαπαναω (Mr 5:26) to spend money, time, energy, strength and the future passive of  εκδαπαναω, late compound to spend utterly, to spend out, ( εκ- ), to spend wholly. Only here in N.T.

 I did not myself burden you ( εγω ου κατεβαρησα υμας ). First aorist active of late verb  καταβαρεω, to press a burden down on one. Only here in N.T.

 Crafty ( πανουργος ). Old word from  παν, all, and  εργο, 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 ( δολω ). Instrumental case of  δολος, 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.

 Did I take advantage ( επλεονεκτησα ). Paul goes right to the point without hedging. For this verb from  πλεον and  εχω, to have more, see on 2Co 2:11; 7:2.

 By any one of them ( τινα--δι' αυτου ). An anacoluthon for  τινα is left in the accusative without a verb and  δι' αυτου takes up the idea, "as to any one by him."

 Whom ( ων ). The genitive relative is attracted from the accusative  ους into the case of the unexpressed antecedent  τουτον ).  Μη expects the negative answer as does  μητ in 18.

 The brother ( τον αδελφον ). Probably the brother of Titus (cf. 8:18).

 Did Titus take advantage of you? ( μητ επλεονεκτησεν υμας Τιτοσ? ). That puts the issue squarely.

 By the same Spirit ( τω αυτω πνευματ ). 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" ( τοις αυτοις ιχνεσιν ) is in locative case.

 Ye think all this time ( παλα δοκειτε ). Progressive present indicative, "for a long time ye have been thinking."

 We are excusing ourselves ( απολογουμεθα ). He is not just apologizing, but is in deadly earnest, as they will find out when he comes.

 Lest by any means, when I come, I should find you not such as I would ( μη πως ελθων ουχ οιους θελω ευρω υμας ). An idiomatic construction after the verb of fearing ( φοβουμα ) with  μη πως as the conjunction and with  ουχ as the negative of the verb  ευρω (second aorist active subjunctive of  ευρισκω ),  μη the conjunction,  ουχ the negative. See Robertson, Grammar, p. 995.

 And I be found ( καγω ευρεθω ). Same construction with first aorist passive subjunctive.

 Such as ye would not ( οιον ου θελετε ). Neat change in voice just before and position of the negative here.

 Lest by any means ( μη πως ). 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 ( καταλαλια ). Late and rare word. In N.T. only here and 1Pe 2:1. If it only existed nowhere else!

 Whisperings ( ψιθυρισμο ). Late word from  ψιθυριζω, 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 ( φυσιωσεις ). From  φυσιοω, to swell up, late word only here and in ecclesiastical writers. Did Paul make up the word for the occasion? See on 1Co 4:6 for verb.

 Tumults ( ακαταστασια ). See on 2Co 6:5.

 When I come again ( παλιν ελθοντος μου ). Genitive absolute. Paul assumes it as true.

 Lest my God humble me ( μη ταπεινωση με ο θεος μου ). Negative final clause ( μη and first aorist active subjunctive), going back to  φοβουμα 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 ( των προημαρτηκοτων ). Genitive plural of the articular perfect active participle of  προαμαρτανω to emphasize continuance of their sinful state as opposed to  μη μετανοησαντων (did not repent) in the aorist tense.

‏ 2 Corinthians 13

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

 As when I was present the second time ( ως παρων το δευτερον ). This translation assumes the second visit as already made. It is a natural way to take the Greek  ως παρων. But  ως with  παρων 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 ( εαν ελθω εις το παλιν ). Condition of third class. The use of  παλιν 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  παλιν εκ τριτου (again a third time) and so it is not decisive.

 A proof of Christ ( δοκιμην του Χριστου ). He will give it to them. "I will not spare." He will show that Christ speaks "in me" ( εν εμο ).

 But we shall live with him through the power of God ( αλλα ζησομεν συν αυτω εκ δυναμεως θεου ). So real is Paul's sense of his union with Christ.

 Unless indeed ye be reprobate ( ε μητ αδοκιμο εστε ). Paul challenged his opposers in Corinth to try ( πειραζετε ) themselves, to test ( δοκιμαζετε ) themselves, whether they were "in the faith" ( εν τη πιστε ), a much more vital matter for them than trying to prove Paul a heretic. Such tests can be made, unless, alas, they are "reprobate" ( αδοκιμο, the very adjective that Paul held up before himself as a dreadful outcome to be avoided, 1Co 9:27).

 That ye shall know ( οτ επιγνωσεσθε ). Such a testing of themselves will give them full knowledge that Paul is not

 reprobate ( αδοκιμος ). The best way for vacillating Christians to stop it is to draw close to Christ.

 Though we be as reprobate ( ημεις δε ως αδοκιμο ωμεν ). Literally, "And that" ( ινα δε ). Paul wishes them to do no wrong ( κακον μηδεν ). He has no desire to exercise his apostolic authority and "appear approved" ( δοκιμο φανωμεν, second aorist passive subjunctive of  φαινω ). He had far rather see them do "the noble thing" ( το καλον ) even if it should make him appear disapproved after all that he has said.

 Against the truth ( κατα της αληθειας ). 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.

 For we rejoice ( χαιρομεν γαρ ). 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 ( υμων καταρτισιν ). Late word from  καταρτιζω, to fit, to equip (see verb in verse 11). In Plutarch, only here in N.T.

 That I may not when present deal sharply ( ινα παρων αποτομως χρησωμα ). Late adverb from  αποτομος, curt, cut off. In N.T. only here and Tit 1:13.

 With a holy kiss ( εν αγιω φιληματ ). 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!

 The grace of the Lord Jesus Christ and the love of God, and the communion of the Holy Ghost, be with you all ( η χαρις του Κυριου Ιησου Χριστου κα η αγαπη του θεου κα η κοινωνια του αγιου πνευματος μετα παντων υμων ). This benediction is the most complete of them all. It presents the persons of the Trinity in full form. From 2Th 3:17 it appears that Paul wrote the greeting or benediction with his own hand. We know from Ro 15:19 that Paul went round about unto Illyricum before, apparently, he came on to Corinth. When he did arrive (Ac 20:1-3) the troubles from the Judaizers had disappeared. Probably the leaders left after the coming of Titus and the brethren with this Epistle. The reading of it in the church would make a stir of no small proportions. But it did the work.