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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle goes on with his discourse, in opposition to the false apostles, who were very industrious to lessen his interest and reputation among the Corinthians, and had prevailed too much by their insinuations. I. He apologizes for going about to commend himself, and gives the reason for what he did, ver. 1-4. II. He mentions, in his own necessary vindication, his equality with the other apostles, and with the false apostles in this particular of preaching the gospel to the Corinthians freely, without wages, ver. 5-15. III. He makes another preface to what he was about further to say in his own justification, ver. 16-21. And, IV. He gives a large account of his qualifications, labours, and sufferings, in which he exceeded the false apostles, ver. 22, to the end.
Adam Clarke: Commentary on the Bible - 1831
The apostle apologizes for expressing his jealousy relative to the true state of the Corinthians; still fearing lest their minds should have been drawn aside from the simplicity of the Gospel, Co2 11:1-3; From this he takes occasion to extol his own ministry, which had been without charge to them, having been supported by the Churches of Macedonia while he preached the Gospel at Corinth, Co2 11:4-11. Gives the character of the false apostles, Co2 11:12-16. Shows what reasons he has to boast of secular advantages of birth, education, Divine call to the ministry, labors in that ministry, grievous persecutions, great sufferings, and extraordinary hazards, vv. 16-33.
Albert Barnes: Notes on the Bible - 1834
11:0: This chapter 2 Cor. 11 is connected in its general design with the preceding. The object of Paul is to vindicate himself from the charges which had been brought against him, and especially to vindicate his claims to the apostolic office. It is ironical in its character, and is of course severe upon the false teachers who had accused him in Corinth. The main purpose is to state his claims to the office of an apostle, and especially to show that when he mentioned those claims, or even boasted of his labors, he had ground for doing so. It would seem that they had charged him with "folly" in boasting as he had done. Probably the false teachers were loud in proclaiming their own praise, but represented Paul as guilty of folly in praising himself. He therefore Co2 11:1 asks them if they could bear with him a little further in his folly, and entreats them to do it. This verse contains the scope of the chapter; and the remainder of the chapter is an enumeration of the causes which he had for his boasting, though probably each reason is adapted to some form of accusation brought against him.
Having entreated them to bear with him a little further, he states the reasons why he was disposed to go into this subject at all; Co2 11:2-4. It was not because he was disposed to sound his own praise, but it was from love to them. He had espoused them as a chaste virgin to Christ. He was afraid that their affections would be alienated from the Redeemer. He reminded them of the manner in which Eve was tempted; and he reminded them that by the same smooth and plausible arts their affections might also be stolen away, and that they might be led into sin. He reminds them that there was danger of their receiving another gospel, and expresses the apprehension that they had done it, and that they had embraced a deceiver; Co2 11:4.
Having made this general statement of his design, Paul now goes more into detail in answering the objections against him, and in showing the reasons which he had for boasting as he had done. The statement in answer to their objections relates to the following points:
(1) He had supposed that he was not behind the chiefest of the apostles. He had supposed that he had claims to the apostolic office of as high an order as any of them. Called to the work as he had been, and laboring as he had done, he had regarded himself as having an indisputable claim to the office of an apostle. True, they had charged him with being rude in speech, a charge which he was not disposed to deny, but in a far more important point than that he had showed that he was not disqualified for the apostolic office. In knowledge, the main qualification, he had not been deficient, as probably even his opponents were disposed to admit Co2 11:5-6.
(2) he had not deprived himself of the claims to the office and honors of an apostle by declining to receive from them a compensation, and by preaching the gospel without charge; Co2 11:7-9. Probably they had alleged that this was a proof that he knew that he had no claim to the honors of an apostle. He, therefore, states exactly how this was. He had" received" a support, but he had robbed other churches to do it. And even when he was with them, he had received supplies from a distant church in order that he might not be burdensome to them. The charge was therefore groundless, that he knew that he had no right to the support due to an apostle.
(3) he declares it to be his fixed purpose that no one should pRev_ent his boasting in that manner. And this he did because he loved them, and because he would save them from the snares of those who would destroy them. He therefore stated the true character of those who attempted to deceive them. They were the ministers of Satan, appearing as the ministers of righteousness, as Satan himself was transformed into an angel of light; Co2 11:10.
(4) Paul claims the privilege of boasting as a fool a little further; Co2 11:16. And he claims that as others boasted, and as they were allowed to do so by the Corinthians, he had also a right to do the same thing. They suffered them to boast; they allowed them to do it even if they devoured them, and smote them, and took their property. It was but fair, therefore, that he should be allowed to boast a little of what he was and of what he had done; Co2 11:17-20.
(5) he goes, therefore, into an extended and most tender description of what he had suffered, and of his claims to their favorable regard. He had all the personal advantages arising from birth which they could pretend to. He was a Hebrew, of the seed of Abraham, and a minister of Christ; Co2 11:21-23. He had endured far more labors and dangers than they had done; and in order to set this before them he enumerates the trials through which he had passed, and states the labors which constantly came upon him; Co2 11:23-30. Of these things, of his sufferings, and trials, and infirmities, he felt that he had a right to speak, and these constituted a far higher claim to the confidence of the Christian church than the endowments of which his adversaries boasted.
(6) as another instance of peril and suffering, he refers to the fact that his life was endangered when he was in Damascus, and that he barely escaped by being lowered down from the wall of the city, Co2 11:31-33. The conclusion which Paul doubtless intends should be derived from all this is, that he had far higher grounds of claim to the office of an apostle than his adversaries would admit, or than they could furnish themselves. He admitted that he was weak and subject to infirmities; he did not lay claim to the graces of a polished elocution, as they did; but if a life of self-denial and toil, of an honest devotion to the cause of truth at imminent and frequent hazard of life, constituted an evidence that he was an apostle, he had that evidence. They appealed to their birth, their rank, their endowments as public speakers. In the quiet and comfort of a congregation and church established to their hands; in reaping the avails of the labors of others; and in the midst of enjoyments, they coolly laid claims to the honors of the ministerial office, and denied his claims. In trial, and peril, and labor, and poverty; in scourges, and imprisonments, and shipwrecks; in hunger and thirst; in unwearied traveling from place to place: and in the care of all the congregations, were his claims to their respect and confidence, and he was willing that anyone that chose should make the comparison between them. Such was his "foolish" boasting; such his claims to their confidence and regard.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co2 11:1, Out of his jealousy over the Corinthians, who seemed to make more account of the false apostles than of him, he enters into a forced commendation of himself, Co2 11:5, of his equality with the chief apostles, Co2 11:7, of his preaching the gospel to them freely, and without any charge to them; Co2 11:13, shewing that he was not inferior to those deceitful workers in any legal prerogative; Co2 11:23, and in the service of Christ, and in all kinds of sufferings for his ministry, far superior.
Geneva 1599
Would (1) to God ye could bear with me a little in [my] folly: and indeed bear with me.
(1) He grants that in a way he is playing the fool in this exalting of things, but he adds that he does it against his will for their profit, because he sees them deceived by certain vain and crafty men, through the craft and subtilty of Satan.
John Gill
INTRODUCTION TO 2 CORINTHIANS 11
In this chapter, the apostle continues his discourse concerning the false teachers; blames the Corinthians for their connivance at them, and subjection to them; gives a true and ample description of them; compares himself with them, and by various instances shows, that he was greatly superior to them: and whereas self commendation was necessary, and could not be avoided in this argument, and this might look like folly, and by some be deemed such, he entreats the Corinthians that they would bear with him in it, as well as in his reproofs and admonitions to them, 2Cor 11:1 and assigns his godly jealousy over them, as the reason why he entered into this subject, and proceeded in such a way of reasoning on it; and the rather this might be bore with in him, since he had such a concern in espousing them to Christ; his end in which was, to present them a chaste virgin to him, 2Cor 11:2 and what this jealousy was he explains, lest their minds should be corrupted by the false teachers, and they should forsake the pure and simple Gospel of Christ; which he exemplifies in the instance of Eve being deceived by the serpent, 2Cor 11:3 and proceeds to blame them for preferring these false teachers to the faithful ministers of the word; seeing, put them in the best light they could, it was but the same Jesus they preached, and not another and a better Saviour; and it was but the same spirit of faith they received through their ministry, and not another and a better; and the same Gospel they brought, and did not come with better news, or more joyful tidings; had this been the case, there would have been some reason for extolling one above another, 2Cor 11:4 for which there was not the least foundation, especially with respect to the Apostle Paul, who was not inferior to the chief of the true apostles of Christ, and therefore could not be at all behind these men, 2Cor 11:5 and seeing it might be objected to him that he was rude in speech, when these were men of great eloquence, he allows it; but then affirms he was not so in knowledge, in which he exceeded them; for the truth of which, lie appeals to the Corinthians themselves, 2Cor 11:6 and he suggests, that it was very ungrateful in them, that inasmuch as he humbled himself when among them, by working with his own hands, that they might be exalted, that they should despise him on that account, and prefer these avaricious men before him, 2Cor 11:7 when that he might be able to preach the Gospel freely, he took of other churches, 2Cor 11:8 and particularly was supplied by the Macedonian brethren, and so was not at all chargeable and burdensome to them, and he was determined ever to remain so, 2Cor 11:9 and which he confirms by an oath, that no man should ever be able to prevail upon him to take anything of the churches in the region of Achaia, in which Corinth was, 2Cor 11:10 and whereas it might be insinuated that such a resolution showed that he had no true affection for them, this he denies, and appeals to the omniscient God for the truth of his love to them, 2Cor 11:11 but the true reason why he had so determined, was to prevent the false teachers having any opportunity to reproach him, and exalt themselves, 2Cor 11:12 and this leads him on to a description of them, by their ambition and arrogance, in assuming a title that did not belong to them; by their crafty, cunning, and deceitful manner of working, and by their hypocrisy in mimicking the apostles of Christ, 2Cor 11:13 nor need this seem strange to any, when Satan himself has been transformed into an angel of light, 2Cor 11:14 and whom, the apostle suggests, these men imitated; whose ministers they were, though they looked like ministers of righteousness, and on whom the apostle denounces severe punishment, 2Cor 11:15 and as he saw himself under a necessity of boasting, in order to stop the mouths of these men, to vindicate himself, and prevent mischief being done by them, he renews his entreaty in 2Cor 11:1 that the Corinthians would not reckon him as a fool; or if they did, that they would bear with his folly, and suffer him to boast of himself a little, 2Cor 11:16 and that the Christian religion, and the Gospel of Christ, might not come under any reproach and blame, for his conduct in this particular, he observes, that what he was about to say on this head of boasting, was not by any order or direction from the Lord, but of himself, and might have the appearance of folly in it, 2Cor 11:17 and the rather he might be indulged in it, seeing many, even the false teachers, had gloried in a carnal way, and of outward things, and which made it necessary that he should glory also, 2Cor 11:18 and which foolish boasting in them, even many of the Corinthians had bore with, and that with a great deal of pleasure; and therefore might suffer him, a single man, to boast a little of himself unto them, whom he ironically calls wise, 2Cor 11:19 of which he gives instances, by being brought into bondage, devoured, pillaged, insulted, and abused, by the false teachers, 2Cor 11:20 nor had they abused and reproached them only, but the apostle also, as weak and contemptible; but then he would not bear it, but would boldly engage and enter the lists with them, though this might be by some reckoned foolish boasting, 2Cor 11:21 and then follows the comparison between him and them, by which it appears that he was upon an equal foot with them, on account of nation, descent, and parentage, 2Cor 11:22 that he was superior to them as a minister of the Gospel, as was manifest by his more abundant labours in it, and by his sufferings for it, the dangers he was exposed unto on account of it, and the many hardships he endured in the ministration of it, of which he gives a variety of particulars, 2Cor 11:23 to which he adds, besides these things, and all other outward ones, that the daily care of all the churches of Christ was upon him, 2Cor 11:28 and such was his sympathy with all sorts of Christians, even the weak and offended brethren, that he was affected with them, bore their infirmities, and sought to reconcile and make them easy, which greatly increased the weight of business that was upon him, 2Cor 11:29 and seeing there was a necessity of glorying, he chose to glory in his infirmities and sufferings, and on which he had mostly enlarged, 2Cor 11:30 and for the glory of divine Providence, and to express his thankfulness for the mercy, he relates a particular instance of deliverance from imminent danger; for the truth of which he appeals to the God and Father of Christ, the eternally blessed One, 2Cor 11:31 the danger he escaped, the manner and means of the escape, and the place where, are particularly mentioned, 2Cor 11:32.
John Wesley
I wish ye would bear - So does he pave the way for what might otherwise have given offence. With my folly - Of commending myself; which to many may appear folly; and really would be so, were it not on this occasion absolutely necessary.
Robert Jamieson, A. R. Fausset and David Brown
THROUGH JEALOUSY OVER THE CORINTHIANS, WHO MADE MORE ACCOUNT OF THE FALSE APOSTLES THAN OF HIM, HE IS OBLIGED TO COMMEND HIMSELF AS IN MANY RESPECTS SUPERIOR. (2Co. 11:1-33)
Would to God--Translate as Greek, "I would that."
bear with me--I may ask not unreasonably to be borne with; not so the false apostles (2Cor 11:4, 2Cor 11:20).
my--not in the oldest manuscripts.
folly--The Greek is a milder term than that for "foolishness" in 1Cor 3:19; Mt 5:22; Mt 25:2. The Greek for "folly" here implies imprudence; the Greek for "foolishness" includes the idea of perversity and wickedness.
and indeed bear--A request (so 2Cor 11:16). But the Greek and the sense favor the translation, "But indeed (I need not wish it, for) ye do bear with me"; still I wish you to bear with me further, while I enter at large into self-commendations.
11:111:1: Լա՛ւ էր եթէ ներէի՛ք փոքր մի եւ իմում անզգամութեանս. այլ եւ անսացէ՛ք իսկ։
1 Լաւ կը լինէր, եթէ մի փոքր հանդուրժէիք իմ անմտութիւնը. եւ անշուշտ կը հանդուրժէք.
11 Երանի՜ թէ քիչ մը ներէիք իմ անմտութեանս եւ իրաւցնէ հանդուրժէիք ինծի։
Լաւ էր եթէ ներէիք փոքր մի եւ իմում անզգամութեանս. այլ եւ անսացէք իսկ:

11:1: Լա՛ւ էր եթէ ներէի՛ք փոքր մի եւ իմում անզգամութեանս. այլ եւ անսացէ՛ք իսկ։
1 Լաւ կը լինէր, եթէ մի փոքր հանդուրժէիք իմ անմտութիւնը. եւ անշուշտ կը հանդուրժէք.
11 Երանի՜ թէ քիչ մը ներէիք իմ անմտութեանս եւ իրաւցնէ հանդուրժէիք ինծի։
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11:11: О, если бы вы несколько были снисходительны к моему неразумию! Но вы и снисходите ко мне.
11:1  ὄφελον ἀνείχεσθέ μου μικρόν τι ἀφροσύνης· ἀλλὰ καὶ ἀνέχεσθέ μου.
11:1. Ὄφελον (I-had-debted) ἀνείχεσθέ ( ye-were-holding-up ) μου (of-me) μικρόν (to-small) τι (to-a-one) ἀφροσύνης: (of-an-un-centeredness,"ἀλλὰ (other) καὶ (and) ἀνέχεσθέ ( ye-hold-up ) μου. (of-me)
11:1. utinam sustineretis modicum quid insipientiae meae sed et subportate meWould to God you could bear with some little of my folly! But do bear with me.
1. Would that ye could bear with me in a little foolishness: nay indeed bear with me.
Would to God ye could bear with me a little in [my] folly: and indeed bear with me:

1: О, если бы вы несколько были снисходительны к моему неразумию! Но вы и снисходите ко мне.
11:1  ὄφελον ἀνείχεσθέ μου μικρόν τι ἀφροσύνης· ἀλλὰ καὶ ἀνέχεσθέ μου.
11:1. utinam sustineretis modicum quid insipientiae meae sed et subportate me
Would to God you could bear with some little of my folly! But do bear with me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-21: Чтобы восстановить свой авторитет в глазах Коринфян, Ап. видит себя вынужденным сказать о своих заслугах. Если это покажется Коринфянам довольно неразумным, то пусть они извинят Апостолу, как извиняют они его противникам, которые постоянно хвалятся пред ними. Апостол указывает здесь только на свое познание в христианском учении и на свое бескорыстие, какое он проявил в отказе от содержания, приличествующего ему как проповеднику. Затем Ап. снова говорит, что он хорошо сознает неразумность самовосхваления, но, тем не менее, он вынужден к этому обстоятельствами.

1-3: Ап. возвращается к своей любимой теме - к защищению себя против упрека в самохвальстве. Он просить у читателей снисхождения к этому самовосхвалению, которое он называет неразумием, и уже видит, что они снисходят к нему. И он имеет право на такое снисхождение: ведь он руководится в своем самовосхвалении не какими либо человеческими, личными выгодами, а ревнует о том, чтобы удержать за собою Коринфян - так же, как об этом ревнует Сам Бог. Как Бог некогда сотворил Еву для Адама, так и Апостол приготовил чистую деву для мужа. Эта чистая дева - Коринфская церковь в своем новом, полном новой жизни, состоянии, а муж - это Христос, Владыка Церкви. Ее должен Апостол представить Христу непорочною к тому времени, когда будет совершаться "брак Агнца", т. е. ко второму Его пришествию (Апок XIX:7: и сл. ; XXI:2). Поэтому его крайне тревожит мысль, как бы Коринфская церковь - эта дева, предназначенная быть супругою Христа - не отклонилась в сторону соблазнителей. Такими соблазнителями могут явиться иудействующие, которые хотят отвлечь Коринфян от простого и чистого христианства к христианству иудейскому, которое признавало необходимым для всех верующих соблюдение Моисеева закона. Это христианство, таким образом, полагало, что деятельность Христа была недостаточна для спасения людей и следовательно унижало Христа в глазах приготовляемой для Него невесты - Коринфской церкви.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle Asserts His Claims.A. D. 57.
1 Would to God ye could bear with me a little in my folly: and indeed bear with me. 2 For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 3 But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. 4 For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.

Here we may observe, 1. The apology the apostle makes for going about to commend himself. He is loth to enter upon this subject of self-commendation: Would to God you could bear with me a little in my folly, v. 1. He calls this folly, because too often it is really no better. In his case it was necessary; yet, seeing others might apprehend it to be folly in him, he desires them to bear with it. Note, As much against the grain as it is with a proud man to acknowledge his infirmities, so much is it against the grain with a humble man to speak in his own praise. It is no pleasure to a good man to speak well of himself, yet in some cases it is lawful, namely, when it is for the advantage of others, or for our own necessary vindication; as thus it was here. For, 2. We have the reasons for what the apostle did. (1.) To preserve the Corinthians from being corrupted by the insinuations of the false apostles, v. 2, 3. He tells them he was jealous over them with godly jealousy; he was afraid lest their faith should be weakened by hearkening to such suggestions as tended to lessen their regard to his ministry, by which they were brought to the Christian faith. He had espoused them to one husband, that is, converted them to Christianity (and the conversion of a soul is its marriage to the Lord Jesus); and he was desirous to present them as a chaste virgin--pure, and spotless, and faithful, not having their minds corrupted with false doctrines by false teachers, as Eve was beguiled by the subtlety of the serpent. This godly jealousy in the apostle was a mixture of love and fear; and faithful ministers cannot but be afraid and concerned for their people, lest they should lose that which they have received, and turn from what they have embraced, especially when deceivers have gone abroad, or have crept in among them. (2.) To vindicate himself against the false apostles, forasmuch as they could not pretend they had another Jesus, or another Spirit, or another gospel, to preach to them, v. 4. If this had been the case, there would have been some colour of reason to bear with them, or to hearken to them. But seeing there is but one Jesus, one Spirit, and one gospel, that is, or at least that ought to be, preached to them and received by them, what reason could there be why the Corinthians should be prejudiced against him, who first converted them to the faith, by the artifices of any adversary? It was a just occasion of jealousy that such persons designed to preach another Jesus, another Spirit, and another gospel.
Adam Clarke: Commentary on the Bible - 1831
11:1: Would to God ye could bear with me - Οφελον ηνειχεσθε μου μικρον. As the word God is not mentioned here, it would have been much better to have translated the passage literally thus: I wish ye could bear a little with me. The too frequent use of this sacred name produces a familiarity with it that is not at all conducive to reverence and godly fear.
In my folly - In my seeming folly; for, being obliged to vindicate his ministry, it was necessary that he should speak much of himself, his sufferings, and his success. And as this would appear like boasting; and boasting is always the effect of an empty, foolish mind; those who were not acquainted with the necessity that lay upon him to make this defense, might be led to impute it to vanity. As if he had said: Suppose you allow this to be folly, have the goodness to bear with me; for though I glory, I should not be a fool, Co2 12:6. And let no man think me a fool for my boasting, Co2 11:16.
Albert Barnes: Notes on the Bible - 1834
11:1: Would to God - Greek, "I would" (Ὄφελον Ophelon). This expresses earnest desire, but in the Greek there is no appeal to God. The sense would be well expressed by "O that," or "I earnestly wish."
Ye could bear with me - That you would bear patiently with me; that you would hear me patiently, and suffer me to speak of myself.
In my folly - Folly in boasting. The idea seems to be, "I know that boasting is generally foolish, and that it is not to be indulged in. But though it is to be generally regarded as folly, yet circumstances compel me to it, and I ask your indulgence in it." It is possible also that his opponents accused him of folly in boasting so much of himself.
And indeed bear with me - Margin, "Ye do bear." But the text has probably the correct rendering. It is the expression of an earnest wish that they would tolerate him a little in this. He entreats them to bear with him because he was constrained to it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: Would: Num 11:29; Jos 7:7; Kg2 5:3; Act 26:29; Co1 4:8
bear with me a: Co2 11:4; Act 18:14; Heb 5:2
in: Co2 11:16, Co2 11:17, Co2 11:19, Co2 11:21, Co2 5:13, Co2 12:11; Co1 1:21, Co1 3:18, Co1 4:10
bear with me: or, ye do bear with me
John Gill
Would to God you could bear with me a little,.... The false apostles boasted so much of their gifts, abilities, and usefulness, that the apostle found himself under a necessity of saying some things in his own defence, for the honour of God, and the good of this church; which otherwise his modesty would not have permitted him, and which he saw would be accounted and censured as folly in him by others; and therefore he entreats their patience a little while, and that they would suffer him to say a few things in vindication of his character, and not be offended; though it would be in commendation of himself, which, were he not forced to, would look vain and foolish: and therefore says,
bear with me a little in my folly, and which he presses with importunity,
and indeed bear with me; he insists upon it, he urges it as what he must not be denied in; for could he have avoided it, he would not have done it; but such was the case, that if he did not do it, he must greatly suffer in his character and usefulness; the members of this church would be in great danger from these false apostles, and the honour and glory of Christ lay greatly at stake; which when considered, he hoped his request would be granted: the last clause may be rendered, but also ye do bear with me; signifying that they had done so already, and continued to do so, and therefore he could not but encourage himself, that they still would bear with him a little longer, and in a few things more.
11:211:2: Նախանձեցուցանե՛մ զձեզ ՚ի նախանձն Աստուծոյ. զի խօսեցայց զձեզ ա՛ռն միում, իբրեւ զկո՛յս մի սուրբ՝ յանդիմա՛ն կացուցանել Քրիստոսի[4120]։ [4120] Ոմանք. Զի խօսեցայ զձեզ առն։
2 ձեզ համար նախանձախնդիր եմ Աստծու նախանձախնդրութեամբ. որովհետեւ ձեզ նշանեցի մի մարդու՝ որպէս մի անբիծ կոյս Քրիստոսին ներկայացնելու համար:
2 Վասն զի ձեզի հանդէպ աստուածային նախանձ մը ունիմ։ Վասն զի ես ձեզ էրկան մը նշանեցի՝ մաքուր կոյսի մը պէս Քրիստոսին առջեւ հանելու։
Նախանձեցուցանեմ զձեզ ի նախանձն Աստուծոյ. զի խօսեցայ զձեզ առն միում, իբրեւ զկոյս մի սուրբ յանդիման կացուցանել Քրիստոսի:

11:2: Նախանձեցուցանե՛մ զձեզ ՚ի նախանձն Աստուծոյ. զի խօսեցայց զձեզ ա՛ռն միում, իբրեւ զկո՛յս մի սուրբ՝ յանդիմա՛ն կացուցանել Քրիստոսի[4120]։
[4120] Ոմանք. Զի խօսեցայ զձեզ առն։
2 ձեզ համար նախանձախնդիր եմ Աստծու նախանձախնդրութեամբ. որովհետեւ ձեզ նշանեցի մի մարդու՝ որպէս մի անբիծ կոյս Քրիստոսին ներկայացնելու համար:
2 Վասն զի ձեզի հանդէպ աստուածային նախանձ մը ունիմ։ Վասն զի ես ձեզ էրկան մը նշանեցի՝ մաքուր կոյսի մը պէս Քրիստոսին առջեւ հանելու։
zohrab-1805▾ eastern-1994▾ western am▾
11:22: Ибо я ревную о вас ревностью Божиею; потому что я обручил вас единому мужу, чтобы представить Христу чистою девою.
11:2  ζηλῶ γὰρ ὑμᾶς θεοῦ ζήλῳ, ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῶ χριστῶ·
11:2. ζηλῶ (I-en-crave) γὰρ (therefore) ὑμᾶς (to-ye) θεοῦ (of-a-Deity) ζήλῳ, (unto-a-craving) ἡρμοσάμην ( I-lifted-along ) γὰρ (therefore) ὑμᾶς (to-ye) ἑνὶ (unto-one) ἀνδρὶ (unto-a-man) παρθένον (to-a-maiden) ἁγνὴν (to-pure) παραστῆσαι (to-have-stood-beside) τῷ (unto-the-one) χριστῷ: (unto-Anointed)
11:2. aemulor enim vos Dei aemulatione despondi enim vos uni viro virginem castam exhibere ChristoFor I am jealous of you with the jealousy of God. For I have espoused you to one husband, that I may present you as a chaste virgin to Christ.
2. For I am jealous over you with a godly jealousy: for I espoused you to one husband, that I might present you a pure virgin to Christ.
For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present [you as] a chaste virgin to Christ:

2: Ибо я ревную о вас ревностью Божиею; потому что я обручил вас единому мужу, чтобы представить Христу чистою девою.
11:2  ζηλῶ γὰρ ὑμᾶς θεοῦ ζήλῳ, ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῶ χριστῶ·
11:2. aemulor enim vos Dei aemulatione despondi enim vos uni viro virginem castam exhibere Christo
For I am jealous of you with the jealousy of God. For I have espoused you to one husband, that I may present you as a chaste virgin to Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:2: I am jealous over you, etc. - The apostle evidently alludes either to the שושבינים shoshabinim or paranymphs among the Hebrews, whose office is largely explained in the notes on Joh 3:29, and the observations at the end of that chapter (see note at Joh 3:36); or to the harmosyni, a sort of magistrates among the Lacedemonians who had the care of virgins, and whose business it was to see them well educated, kept pure, and properly prepared for married life.
That I may present you as a chaste virgin - The allusion is still kept up; and there seems to be a reference to Lev 21:14, that the high priest must not marry any one that was not a pure virgin. Here, then, Christ is the high priest, the spouse or husband; the Corinthian Church the pure virgin to be espoused; the apostle and his helpers the shoshabinim, or harmosyni, who had educated and prepared this virgin for her husband, and espoused her to him. See the observations already referred to at the end of the third chapter of John. (Joh 3:36 (note))
Albert Barnes: Notes on the Bible - 1834
11:2: For I am jealous over you - This verse expresses the reason why he was disposed to speak of his attainments, and of what he had done. It was because he loved them, and because he feared that they were in danger of being seduced from the simplicity of the gospel. The phrase "I am jealous" (Ζηλῶ Zē lō) means properly, I ardently love you; I am full of tender attachment to you. The word was usual among the Greeks to denote an ardent affection of any kind (from ζέω zeō, to boil, to be fervid or fervent). The precise meaning is to be determined by the connection; see the note on Co1 12:31. The word may denote the jealousy which is felt by an apprehension of departure from fidelity on the part of those whom we love; or it may denote a fervid and glowing attachment. The meaning here probably is, that Paul had a strong attachment to them.
With godly jealousy - Greek, "with the zeal of God" Θεοῦ ζήλῳ Theou zē lō). That is, with very great or vehement zeal - in accordance with the Hebrew custom when the name God is used to denote any thing signally great, as the phrase "mountains of God," meaning very elevated or lofty mountains. The mention of this ardent attachment suggested what follows. His mind Rev_erted to the tenderness of the marriage relation, and to the possibility that in that relation the affections might be estranged. He makes use of this figure, therefore, to apprize them of the change which he apprehended.
For I have espoused you ... - The word used here (ἁρμόζω harmozō) means properly "to adapt, to fit, to join together." Hence, "to join in wedlock, to marry." Here it means to marry to another; and the idea is, that Paul had been the agent employed in forming a connection, similar to the marriage connection. between them and the Saviour. The allusion here is not certain. It may refer to the custom which pRev_ailed when friends made and procured the marriage for the bridegroom; or it may refer to some custom like that which pRev_ailed among the Lacedemonians where persons were employed to form the lives and manners of virgins and prepare them for the duties of the married life. The sense is clear. Paul claims that it was by his instrumentality that they had been united to the Redeemer. Under him they had been brought into a relation to the Saviour similar to that sustained by the bride to her husband; and he felt all the interest in them which naturally grew out of that fact and from a desire to present them blameless to the pure Redeemer. The relation of the Church to Christ is often represented by marriage; see Eph 5:23-33; Rev 19:7; Rev 21:9.
To one husband - To the Redeemer.
That I may present you as a chaste virgin to Christ - The allusion here, according to Doddridge, is, to the custom among the Greeks "of having an officer whose business it was to educate and form young women, especially those of rank and figure, designed for marriage, and then to present them to those who were to be their husbands, and if this officer through negligence permitted them to be corrupted between the espousals and the consummation of the marriage, great blame would fall upon him." Such a responsibility Paul felt. So anxious was he for the entire purity of that church which was to constitute "the bride, the Lamb's wife;" so anxious that all who were connected with that church should be presented pure in heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: jealous: Gal 4:11, Gal 4:17-19; Phi 1:8; Th1 2:11
I have: Gen 24:2-5, Gen 24:58-67; Psa 45:10, Psa 45:11; Isa 54:5, Isa 62:4, Isa 62:5; Hos 2:19, Hos 2:20; Joh 3:29; Rom 7:4; Co1 4:15
I may: Eph 5:27; Col 1:28
a chaste: Lev 21:13-15; Eze 44:22
Geneva 1599
For I am jealous over you with (a) godly jealousy: for I have espoused you to one husband, that I may (b) present [you as] a chaste virgin to Christ.
(a) He speaks as one who woos them, but yet as one that seeks them not for himself, but for God.
(b) To marry you together.
John Gill
For I am jealous over you with godly jealousy,.... He lets them know it was not so much on his own account, or at all with any selfish views, or for any secular interest of his own, that he was so concerned, but it was "a godly jealousy", or a "zeal of God"; which he was inspired with by God, and which was for the honour and glory of God, even Jesus Christ, who is God overall; and for their real good and spiritual welfare, as a church of Christ, that possessed him, which put him upon saying what he was about to do; and what affected him the more was, when he considered himself as a friend of the bridegroom, who had been concerned in the betrothing of them to Christ:
for I have espoused you to one husband; by whom is meant Christ, as the following clause explains it: Christ stands in the relation of an husband to the church catholic and universal; to the whole general assembly and church of the firstborn, whose names are written in heaven; even to all the elect of God, that ever were, are, or shall be; and so he does to particular congregated churches, as he did to this church at Corinth, and so he does to every individual believer: which character he responds to, by loving them with a love prior to theirs, a love of complacency and delight, which is single, special, and peculiar, strong and affectionate, wonderful and inconceivable, constant, and what will last for ever; by sympathizing with them under all their afflictions, temptations, desertions, and exercises of every kind; by nourishing and cherishing them, which phrases are expressive of the spiritual food and clothing he provides for them, of that intimate communion he admits them to, and of that whole care he takes of them; by paying all their debts, supplying all their wants, supporting them with his right hand, protecting them against all their enemies, giving them grace here, and glory hereafter; and, last of all, by interesting them in his person, and all that he has, in all the blessings and promises of the covenant in his wisdom, righteousness, sanctification, and redemption. The act of espousing, the apostle here, with respect to this church, takes to himself, though in another sense, and which is the principal one, it is ascribed to Christ himself, who betroths all his to himself in righteousness, in judgment, in lovingkindness, and tender mercies; he saw them in his Father's purposes and decrees, in all the glory they were designed to be brought unto, when he loved them as his Father did, and desired them for his spouse and bride, which was granted to him; and then secretly in covenant betrothed them to himself, and ever after looked upon them as in a conjugal relation to him; wherefore though they fell in Adam, and became guilty and filthy, he gave himself for them as his church and bride, to sanctify and cleanse them, that he might present them to himself, just such a glorious church he had seen them before. In consequence of this, the Spirit of God attends the ministration of the Gospel, to the conversion of each of these souls, when they become willing to be the Lord's, and give their free and full consent to have him for their husband; and this is the day of their open espousal to him, and in this the apostle had, and other ministers of the Gospel have a concern; he was a means, in the hands of the Spirit, of their regeneration, a minister by whom they believed, an instrument in directing their souls to Christ, by setting forth his unsearchable riches, the glory of his person, and fulness of his grace: as Abraham's servant set forth the greatness of his master, and the large possessions his son was heir to, and brought out his bracelets and ear rings, his jewels of gold and silver, and thereby gained his point, a wife for Isaac; so the Spirit of God going along with the ministration of the apostle so wrought upon these Corinthians, as to give up themselves to the Lord, and take him for their head and husband, Saviour and Redeemer. This was the concern the apostle had herein, and his view, desire, and hope were, to set them before Christ their husband, pure and incorrupt:
that I may present you as a chaste virgin to Christ; that is, single in their love to, him, strictly adhering to him, and him only, as standing in such a relation to them; pure in the principles of faith, sincere and upright in their worship, and holy in their lives and conversations; nothing was more desirable to him than this, that he might thus present them to Christ at the great day; whereby it would appear, that his labour was not in vain in the Lord: now having been concerned in this affair of espousing them to Christ, and they not yet presented to him, or took home by him, he could not, as things were circumstanced, but entertain a godly jealousy over them in his own breast, lest the false apostles should draw them aside in any degree from their love to Christ, and faith in him.
John Wesley
For - The cause of his seeming folly is expressed in this and the following verse; the cause why they should bear with him, 2Cor 11:4.
Robert Jamieson, A. R. Fausset and David Brown
For I am jealous--The justification of his self-commendations lies in his zealous care lest they should fall from Christ, to whom he, as "the friend of the Bridegroom" (Jn 3:29), has espoused them; in order to lead them back from the false apostles to Christ, he is obliged to boast as an apostle of Christ, in a way which, but for the motive, would be "folly."
godly jealousy--literally, "jealousy of God" (compare 2Cor 1:12, "godly sincerity," literally, "sincerity of God"). "If I am immoderate, I am immoderate to God" [BENGEL]. A jealousy which has God's honor at heart (3Kings 19:10).
I . . . espoused you--Paul uses a Greek term applied properly to the bridegroom, just as he ascribes to himself "jealousy," a feeling properly belonging to the husband; so entirely does he identify himself with Christ.
present you as a chaste virgin to Christ--at His coming, when the heavenly marriage shall take place (Mt 25:6; Rev_ 19:7, Rev_ 19:9). What Paul here says he desires to do, namely, "present" the Church as "a chaste virgin" to Christ, Christ Himself is said to do in the fuller sense. Whatever ministers do effectively, is really done by Christ (Eph 5:27-32). The espousals are going on now. He does not say "chaste virgins"; for not individual members, but the whole body of believers conjointly constitute the Bride.
11:311:3: Բայց երկնչիմ, գուցէ՛ որպէս օ՛ձն խաբեաց զԵւա խորամանգութեա՛մբ իւրով՝ ապականեսցի՛ն միտք ձեր ՚ի միամտութենէն որ ՚ի Քրիստոս[4121]։ [4121] Ոմանք. Այլ երկնչիմ, գուցէ իբրեւ օձն խա՛՛... խորամանկութեամբն իւրով ապականիցին։
3 Բայց երկիւղ եմ կրում, թէ մի գուցէ, ինչպէս օձն իր խորամանկութեամբ խաբեց Եւային, ձեր միտքը ապականուի ու շեղուի Քրիստոսի հանդէպ ձեր ունեցած պարզամտութիւնից[65].[65] Յուն. լաւ բն. ունեն... ձեր միտքը շեղուի ի Քրիստոս եղած անկեղծ եւ մաքուր նուիրումից...
3 Միայն թէ կը վախնամ՝ որ ինչպէս օձը Եւան խաբեց իր խորամանկութիւնովը, նոյնպէս ալ ձեր մտքերը ապականին Քրիստոսին վրայ եղած միամտութենէն։
Բայց երկնչիմ, գուցէ որպէս օձն խաբեաց զԵւա խորամանկութեամբ իւրով, ապականեսցին միտք ձեր ի միամտութենէն որ ի Քրիստոս:

11:3: Բայց երկնչիմ, գուցէ՛ որպէս օ՛ձն խաբեաց զԵւա խորամանգութեա՛մբ իւրով՝ ապականեսցի՛ն միտք ձեր ՚ի միամտութենէն որ ՚ի Քրիստոս[4121]։
[4121] Ոմանք. Այլ երկնչիմ, գուցէ իբրեւ օձն խա՛՛... խորամանկութեամբն իւրով ապականիցին։
3 Բայց երկիւղ եմ կրում, թէ մի գուցէ, ինչպէս օձն իր խորամանկութեամբ խաբեց Եւային, ձեր միտքը ապականուի ու շեղուի Քրիստոսի հանդէպ ձեր ունեցած պարզամտութիւնից[65].
[65] Յուն. լաւ բն. ունեն... ձեր միտքը շեղուի ի Քրիստոս եղած անկեղծ եւ մաքուր նուիրումից...
3 Միայն թէ կը վախնամ՝ որ ինչպէս օձը Եւան խաբեց իր խորամանկութիւնովը, նոյնպէս ալ ձեր մտքերը ապականին Քրիստոսին վրայ եղած միամտութենէն։
zohrab-1805▾ eastern-1994▾ western am▾
11:33: Но боюсь, чтобы, как змий хитростью своею прельстил Еву, так и ваши умы не повредились, [уклонившись] от простоты во Христе.
11:3  φοβοῦμαι δὲ μή πως, ὡς ὁ ὄφις ἐξηπάτησεν εὕαν ἐν τῇ πανουργίᾳ αὐτοῦ, φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος [καὶ τῆς ἁγνότητος] τῆς εἰς τὸν χριστόν.
11:3. φοβοῦμαι ( I-fearee-unto ) δὲ (moreover) μή (lest) πως, (unto-whither,"ὡς (as) ὁ ( the-one ) ὄφις ( a-snake ) ἐξηπάτησεν ( it-out-deluded-unto ) Εὕαν (to-an-Eua) ἐν (in) τῇ (unto-the-one) πανουργίᾳ (unto-an-all-working-unto) αὐτοῦ, (of-it,"φθαρῇ (it-might-have-had-been-degraded,"τὰ (the-ones) νοήματα (considerings-to) ὑμῶν (of-ye,"ἀπὸ (off) τῆς (of-the-one) ἁπλότητος (of-a-folded-alongness) [καὶ "[and) τῆς (of-the-one) ἁγνότητος] (of-a-pureness]"τῆς (of-the-one) εἰς (into) τὸν (to-the-one) χριστόν. (to-Anointed)
11:3. timeo autem ne sicut serpens Evam seduxit astutia sua ita corrumpantur sensus vestri et excidant a simplicitate quae est in ChristoBut I fear lest, as the serpent seduced Eve by his subtilty, so your minds should be corrupted and fall from the simplicity that is in Christ.
3. But I fear, lest by any means, as the serpent beguiled Eve in his craftiness, your minds should be corrupted from the simplicity and the purity that is toward Christ.
But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ:

3: Но боюсь, чтобы, как змий хитростью своею прельстил Еву, так и ваши умы не повредились, [уклонившись] от простоты во Христе.
11:3  φοβοῦμαι δὲ μή πως, ὡς ὁ ὄφις ἐξηπάτησεν εὕαν ἐν τῇ πανουργίᾳ αὐτοῦ, φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος [καὶ τῆς ἁγνότητος] τῆς εἰς τὸν χριστόν.
11:3. timeo autem ne sicut serpens Evam seduxit astutia sua ita corrumpantur sensus vestri et excidant a simplicitate quae est in Christo
But I fear lest, as the serpent seduced Eve by his subtilty, so your minds should be corrupted and fall from the simplicity that is in Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
11:3: As the serpent beguiled Eve through his subtilty - This is a strong reflection on the false apostle and his teaching: he was subtle, πανουργος and by his subtlety (πανουργια, from παν, all, and εργον, work; his versatility of character and conduct, his capability of doing all work, and accommodating himself to the caprices, prejudices, and evil propensities of those to whom he ministered) he was enabled to corrupt the minds of the people from the simplicity of the Gospel of Christ; or, to follow the metaphor, he had seduced the pure, chaste, well educated virgin, from her duty, affection, and allegiance to her one only true husband, the high priest, Jesus Christ. And here he seems to intimate that the serpent had seduced the mind of Eve from her affections and allegiance to Adam, her true husband; and certainly from God, her creator and governor. See at the end of the chapter (note).
Albert Barnes: Notes on the Bible - 1834
11:3: But I fear - Paul had just compared the church to a virgin, soon to be presented as a bride to the Redeemer. The mention of this seems to have suggested to him the fact that the first woman was deceived and led astray by the tempter, and that the same thing might occur in regard to the church which he was so desirous should be preserved pure. The grounds of his fear were:
(1) That Satan had seduced the first woman, thus demonstrating that the most holy ones were in danger of being led astray by temptation; and,
(2) That special efforts were made to seduce them from the faith. The persuasive arts of the false teachers; the power of philosophy; and the attractive and corrupting influences of the world, he had reason to suppose might be employed to seduce them from simple attachment to Christ.
Lest by any means - Lest somehow (μήπως mē pō s). It is implied that many means would be used; that all arts would be tried; and that in some way, which perhaps they little suspected, these arts would be successful, unless they were constantly put upon their guard.
As the serpent beguiled Eve - see Gen 3:1-11. The word "serpent" here refers doubtless to Satan, who was the agent by whom Eve was beguiled see Joh 8:44; Jo1 3:8; Rev 12:9; Rev 20:2. Paul did not mean that they were in danger of being corrupted in the same way, but that similar efforts would be made to seduce them. Satan adapts his temptations to the character and circumstances of the tempted. He varies them from age to age, and applies them in such a way as best to secure his object. Hence, all should be on their guard. No one knows the mode in which he will approach him, but all may know that he will approach them in some way.
Through his subtilty - see Gen 3:1. By his craft, art, wiles (ἐν τῇ πανουργίᾳ en tē panourgia). The word implies that shrewdness, cunning, craft was employed. A tempter always employs cunning and art to accomplish his object. The precise mode in which Satan accomplished his object is not certainly known. Perhaps the cunning consisted in assuming an attractive form - a fascinating manner - a manner suited to charm; perhaps in the idea that the eating of the forbidden fruit had endowed a serpent with the power of reason and speech above all other animals, and that it might be expected to produce a similar transformation in Eve. At all events there were false pretences and appearances, and such Paul apprehended would be employed by the false teachers to seduce and allure them; see on Co2 11:13-14.
So your minds should be corrupted - So your thoughts should be perverted. So your hearts should be alienated. The mind is corrupted when the affections are alienated from the proper object, and when the soul is filled with unholy plans, and purposes, and desires.
From the simplicity that is in Christ -
(1) From simple and single-hearted devotedness to him - from pure and unmixed attachment to him. The fear was that their affections would be fixed on other objects, and that the singleness and unity of their devotedness to him would be destroyed.
(2) from his pure doctrines. By the admixture of philosophy; by the opinions of the world there was danger that their minds should be turned away from their hold on the simple truths which Christ had taught.
(3) from that simplicity of mind and heart; that childlike candor and docility; that freedom from all guile, dishonesty, and deception which so eminently characterized the Redeemer. Christ had a single aim; was free from all guile; was purely honest; never made use of any improper arts; never resorted to false appearances; and never deceived. His followers should in like manner be artless and guileless. There should be no mere cunning, no trick, no craft in advancing their purposes. There should be nothing but honesty and truth in all that they say. Paul was afraid that they would lose this beautiful simplicity and artlessness of character and manner; and that they would insensibly be led to adopt the maxims of mere cunning, of policy, of expediency, of seductive arts which pRev_ailed so much in the world - a danger which was imminent among the shrewd and cunning people of Greece; but which is confined to no time and no place. Christians should be more guileless than even children are; as pure and free from trick, and from art and cunning as was the Redeemer himself.
(4) from the simplicity in worship which the Lord Jesus commended and required. The worship which the Redeemer designed to establish was simple, unostentatious, and pure - strongly in contrast with the gorgeousness and corruption of the pagan worship, and even with the imposing splendor of the Jewish temple service. He intended that it should be adapted to all lands, and such as could be offered by all classes of people - a pure worship, claiming first the homage of the heart, and then such simple external expressions as should best exhibit the homage of the heart. How easily might this be corrupted! What temptations were there to attempt to corrupt it by those who had been accustomed to the magnificence of the temple service, and who would suppose that the religion of the Messiah could not be less gorgeous than that which was designed to shadow forth his coming; and by those who had been accustomed to the splendid rites of the pagan worship, and who would suppose that the true religion ought not to be less costly and splendid than the false religion had been. If so much expense had been lavished on false religions, how natural to suppose that equal costliness at least should be bestowed on the true religion. Accordingly the history of the church for a considerable part of its existence has been little more than a record of the various forms in which the simple worship instituted by the Redeemer has been corrupted, until all that was gorgeous in pagan ceremonies and splendid in the Jewish ritual has been introduced as a part of Christian worship.
(5) from simplicity in dress and manner of living. The Redeemer's dress was simple. His manner of living was simple. His requirements demand great simplicity and plainness of apparel and manner of life; Pe1 3:3-6; Ti1 2:9-10. Yet how much proneness is there at all times to depart from this! What a besetting sin has it been in all ages to the church of Christ! And how much pains should there be that the very simplicity that is in Christ should be observed by all who bear the Christian name!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: I fear: Co2 11:29, Co2 12:20, Co2 12:21; Psa 119:53; Gal 1:6, Gal 3:1, Gal 4:11; Phi 3:18, Phi 3:19
as: Gen 3:4, Gen 3:13; Joh 8:44; Ti1 2:14; Rev 12:9, Rev 20:2
so: Co2 11:13-15, Co2 2:17, Co2 4:2; Mat 24:24; Act 20:30, Act 20:31; Gal 1:6, Gal 2:4, Gal 3:1; Eph 4:14; Eph 6:24; Col 2:4, Col 2:8, Col 2:18; Th2 2:3-11; Ti1 1:3, Ti1 4:1-4; Ti2 3:1-9, Ti2 3:13; Ti2 4:3, Ti2 4:4; Tit 1:10; Heb 13:9; Pe2 2:1-14, Pe2 3:3, Pe2 3:17; Jo1 2:18, Jo1 4:1; Jde 1:4; Rev 12:9
the simplicity: Co2 1:12; Rom 12:8, Rom 16:18, Rom 16:19
Geneva 1599
But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be (c) corrupted from the simplicity that is in (d) Christ.
(c) This passage is to be noted against those who hate the plain and pure simplicity of the scriptures, in comparison of the elegance and fluency of man's eloquence.
(d) Which is proper for those who are in Christ.
John Gill
But I fear lest by any means,.... Jealousy is always attended with fear, care, and solicitude, whether in things natural or spiritual. The apostle, as things were in this church, could not but express his fears, lest
as the serpent beguiled Eve through his subtlety; that is, the old serpent the devil, who made use of a serpent, the most subtle creature of all the beasts of the field, and seduced Eve from her obedience to God, to transgress his command, by eating the forbidden fruit. The apostle here speaks the language and sense of the Jews, who say (p), that, "Satan and the serpent have one name", i.e. are the same; and that it was the old serpent (the devil), , "that beguiled Eve" (q), and who is said to be corrupted by him;
"the serpent (they say (r)) was corrupted first, after that, , "Eve was corrupted", and after that Adam was corrupted.''
So the apostle was jealous and fearful, knowing that the false apostles were ministers of Satan, artful and cunning men, lest, through their craftiness and sophistry,
your minds, says he,
should be corrupted from the simplicity that is in Christ; that is, lest their judgments should be misled, their minds be vitiated with corrupt principles, and be carried away in any degree with the error of the wicked, from off the pure and simple doctrine of the Gospel, which respects the person and grace of Christ; and chiefly lies in this one plain, easy, and important truth, salvation alone by him. The Vulgate Latin version reads, "your minds should be corrupted, and should fall from the simplicity that is in Christ".
(p) Caphtor, fol. 93. 1. (q) Raya Mehimna in Zohar in Exod. fol. 50. 1. (r) T. Bab. Taanith, fol. 15. 2.
John Wesley
But I fear - Love is full of these fears. Lest as the serpent - A most apposite comparison. Deceived Eve - Simple, ignorant of evil. By his subtilty - Which is in the highest degree dangerous to such a disposition. So your minds - We might therefore be tempted, even if there were no sin in us. Might be corrupted - Losing their virginal purity. From the simplicity that is in Christ - That simplicity which is lovingly intent on him alone, seeking no other person or thing.
Robert Jamieson, A. R. Fausset and David Brown
I fear-- (2Cor 12:20); not inconsistent with love. His source of fear was their yielding character.
subtilty--the utter foe of the "simplicity" which is intent on ONE object, Jesus, and seeks none "other," and no "other" and different Spirit (2Cor 11:4); but loves him with tender SINGLENESS OF AFFECTION. Where Eve first gave way, was in mentally harboring for a moment the possibility insinuated by the serpent, of GOD not having her truest interests at heart, and of this "other" professing friend being more concerned for her than God.
corrupted--so as to lose their virgin purity through seducers (2Cor 11:4). The same Greek stands for "minds" as for "thoughts" (2Cor 10:5, also see on 2Cor 10:5); intents of the will, or mind. The oldest manuscripts after "simplicity," add, "and the purity" or "chastity."
in Christ--rather, "that is towards Christ."
11:411:4: Զի եթէ որ գալոցն իցէ ա՛յլ Քրիստոս քարոզիցէ՛ զոր մեքն ո՛չ քարոզեցաք, կամ ոգի օտա՛ր առնուցուք՝ զոր ո՛չ առէք, կամ աւետարան օտա՛ր՝ զոր ո՛չ ընկալարուք, բարւո՛ք անսայիք նոցա[4122]։ [4122] Ոմանք. Զի թէ որ գա՛՛... զոք մեք ոչ քա՛՛... զոր ոչն առէք։
4 որովհետեւ, եթէ որեւէ մէկը գայ ու քարոզի մի ուրիշ Քրիստոս, որին մենք չքարոզեցինք, կամ առնէք ուրիշ հոգի, որը չառաք մեզնից, կամ ուրիշ աւետարան, որը չընդունեցիք մեզնից, շատ լաւ պիտի անսայիք նրան:
4 Վասն զի եթէ մէկը գալու ըլլայ եւ ուրիշ Յիսուս մը քարոզէ՝ որ մենք չքարոզեցինք, կամ ուրիշ հոգի առնէք՝ որ մեզմէ չառիք, կամ ուրիշ աւետարան՝ որ մեզմէ չէք ընդունած, այնպիսիներուն ալ աղէկ կը հանդուրժէիք։
Զի եթէ [54]որ գալոցն իցէ`` ա՛յլ [55]Քրիստոս քարոզիցէ զոր մեքն ոչ քարոզեցաք, կամ ոգի օտար առնուցուք զոր ոչ առէք, կամ աւետարան օտար զոր ոչ ընկալարուք, բարւոք անսայիք [56]նոցա:

11:4: Զի եթէ որ գալոցն իցէ ա՛յլ Քրիստոս քարոզիցէ՛ զոր մեքն ո՛չ քարոզեցաք, կամ ոգի օտա՛ր առնուցուք՝ զոր ո՛չ առէք, կամ աւետարան օտա՛ր՝ զոր ո՛չ ընկալարուք, բարւո՛ք անսայիք նոցա[4122]։
[4122] Ոմանք. Զի թէ որ գա՛՛... զոք մեք ոչ քա՛՛... զոր ոչն առէք։
4 որովհետեւ, եթէ որեւէ մէկը գայ ու քարոզի մի ուրիշ Քրիստոս, որին մենք չքարոզեցինք, կամ առնէք ուրիշ հոգի, որը չառաք մեզնից, կամ ուրիշ աւետարան, որը չընդունեցիք մեզնից, շատ լաւ պիտի անսայիք նրան:
4 Վասն զի եթէ մէկը գալու ըլլայ եւ ուրիշ Յիսուս մը քարոզէ՝ որ մենք չքարոզեցինք, կամ ուրիշ հոգի առնէք՝ որ մեզմէ չառիք, կամ ուրիշ աւետարան՝ որ մեզմէ չէք ընդունած, այնպիսիներուն ալ աղէկ կը հանդուրժէիք։
zohrab-1805▾ eastern-1994▾ western am▾
11:44: Ибо если бы кто, придя, начал проповедывать другого Иисуса, которого мы не проповедывали, или если бы вы получили иного Духа, которого не получили, или иное благовестие, которого не принимали, --то вы были бы очень снисходительны [к тому].
11:4  εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον ἰησοῦν κηρύσσει ὃν οὐκ ἐκηρύξαμεν, ἢ πνεῦμα ἕτερον λαμβάνετε ὃ οὐκ ἐλάβετε, ἢ εὐαγγέλιον ἕτερον ὃ οὐκ ἐδέξασθε, καλῶς ἀνέχεσθε.
11:4. εἰ (If) μὲν (indeed) γὰρ (therefore) ὁ (the-one) ἐρχόμενος ( coming ,"ἄλλον (to-other) Ἰησοῦν (to-an-Iesous) κηρύσσει (it-heraldeth) ὃν (to-which) οὐκ (not) ἐκηρύξαμεν, (we-heralded,"ἢ (or) πνεῦμα (to-a-currenting-to) ἕτερον (to-different) λαμβάνετε (ye-take) ὃ (to-which) οὐκ (not) ἐλάβετε, (ye-had-taken,"ἢ (or) εὐαγγέλιον (to-a-goodly-messagelet) ἕτερον (to-different) ὃ (to-which) οὐκ (not) ἐδέξασθε , ( ye-received ,"καλῶς (unto-seemly) ἀνέχεσθε . ( ye-hold-up )
11:4. nam si is qui venit alium Christum praedicat quem non praedicavimus aut alium spiritum accipitis quem non accepistis aut aliud evangelium quod non recepistis recte patereminiFor if he that cometh preacheth another Christ, whom we have not preached; or if you receive another Spirit, whom you have not received; or another gospel, which you have not received: you might well bear with him.
4. For if he that cometh preacheth another Jesus, whom we did not preach, or ye receive a different spirit, which ye did not receive, or a different gospel, which ye did not accept, ye do well to bear with .
For if he that cometh preacheth another Jesus, whom we have not preached, or [if] ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with:

4: Ибо если бы кто, придя, начал проповедывать другого Иисуса, которого мы не проповедывали, или если бы вы получили иного Духа, которого не получили, или иное благовестие, которого не принимали, --то вы были бы очень снисходительны [к тому].
11:4  εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον ἰησοῦν κηρύσσει ὃν οὐκ ἐκηρύξαμεν, ἢ πνεῦμα ἕτερον λαμβάνετε ὃ οὐκ ἐλάβετε, ἢ εὐαγγέλιον ἕτερον ὃ οὐκ ἐδέξασθε, καλῶς ἀνέχεσθε.
11:4. nam si is qui venit alium Christum praedicat quem non praedicavimus aut alium spiritum accipitis quem non accepistis aut aliud evangelium quod non recepistis recte pateremini
For if he that cometh preacheth another Christ, whom we have not preached; or if you receive another Spirit, whom you have not received; or another gospel, which you have not received: you might well bear with him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6: Чтобы расположить Коринфян к принятию его самовосхваления, Ап. указывает на то, что они уже принимали немало людей, которые вовсе не заслуживали того. - Если бы кто... В греческом тексте речь не в тоне предположительном, а в уверенном. Апостол говорит, что Коринфяне уже принимают с охотою таких учителей, которые проповедуют им другого Иисуса, т. е. ставят христианство в неизбежную связь с обрядовым законом Моисеевым, и вместе с тем принимают нового духа - духа рабства (Рим VIII:15) вместо Духа Господня, Духа свободы (2Кор. III:17). "Все-таки - с иронией говорит Апостол - я ничем не ниже этих людей, которые отваживаются называть себя Апостолами высшими"(точнее: "этих через чур великих Апостолов или посланников от старейшей Иерусалимской церкви"). Пусть Апостол и не отличается красноречием, каким, вероятно, хвалились эти пришельцы: у него за то имеется правильное познание о христианском учении и вообще во всем, т. е. во всех своих делах, какие он берет на себя, его хорошо знают, конечно, Коринфяне и знают, несомненно, - хочет сказать Ап. - с доброй стороны.
Adam Clarke: Commentary on the Bible - 1831
11:4: For if he that cometh - The false apostle, who came after St. Paul had left Corinth.
Preacheth another Jesus - Who can save more fully and more powerfully than that Jesus whom I have preached.
Or if ye receive another spirit - And if in consequence of believing in this new saviour ye receive another spirit, the gifts, graces, and consolations of which are greater than those which ye have received from the Holy Ghost, which has been given to you on your believing on the Christ whom we preached.
Or another Gospel - Containing more privileges, spiritual advantages, and stronger excitements to holiness, than that which we have preached and which ye have accepted, ye might well bear with him. This would be a sufficient reason why you should not only bear with him, but prefer him to me.
Others think that the last clause should be rendered, Ye might well bear with Me - notwithstanding he brought you another Jesus, spirit, and gospel, ye might bear with me, who have already ministered so long to and done so much for you. But the former sense seems best.
Albert Barnes: Notes on the Bible - 1834
11:4: For if he that cometh ... - There is much difficulty in this verse in ascertaining the true sense, and expositors have been greatly perplexed and divided in opinion, especially with regard to the true sense of the last clause, "ye might well bear with him." It is difficult to ascertain whether Paul meant to speak ironically or seriously; and different views will pRev_ail as different views are taken of the design. If it be supposed that he meant to speak seriously, the sense will be, "If the false teacher could recommend a better Saviour than I have done, or a Spirit better able to sanctify and save, then there would be a propriety in your receiving him and tolerating his doctrines." If the former, then the sense will be, "You cannot well bear with me; but if a man comes among you preaching a false Saviour, and a false Spirit, and a false doctrine. then you bear with him without any difficulty."
Another interpretation still has been proposed, by supposing that the word "me" is to be supplied at the close of the verse instead of "him," and then the sense would be, "If you receive so readily one who preaches another gospel, one who comes with far less evidence that he is sent from God than I have, and if you show yourselves thus ready to fall in with any kind of teaching that may be brought to you, you might at least bear with me also." Amidst this variety it is not easy to ascertain the true sense. To me it seems probable, however, that Paul spoke seriously, and that our translation has expressed the true sense. The main idea doubtless is, that Paul felt that there was danger that they would be corrupted. If they could bring a better gospel, a more perfect system, and proclaim a more perfect Saviour, there would be no such change. But that could not be expected. It could not be done.
If therefore they preached any other Saviour or any other gospel; if they departed from the truths which he had taught them, it would be for the worse. It could not be otherwise. The Saviour whom he preached was perfect, and was able to save. The Spirit which he preached was perfect, and able to sanctify. The gospel which he preached was perfect, and there was no hope that it could be improved. Any change must be for the worse; and as the false teachers varied from his instructions, there was every reason to apprehend that their minds would be corrupted from the simplicity that was in Christ. The principal idea, therefore, is, that the gospel which he preached was as perfect as it could be, and that any change would be for the worse. No doctrine which others brought could be recommended because it was better. By the phrase "he that cometh" is meant doubtless the false teacher in Corinth.
Preacheth another Jesus - Proclaims one who is more worthy of your love and more able to save. If he that comes among you and claims your affections can point out another Christ who is more worthy of your confidence, then I admit that you do well to receive him. It is implied here that this could not be done. The Lord Jesus in his character and work is perfect. No Saviour superior to him has been provided; none but he is necessary.
Whom we have not preached - Let them show, if they can, that they have any Saviour to tell of whom we have not preached. We have given all the evidence that we are sent by God, and have laid all the claim to your confidence, which they can do for having made known the Saviour. They with all their pretensions have no Saviour to tell you of with whom we have not already made you acquainted. They have no claims, therefore, from this quarter which we have not also.
Or if ye receive another spirit ... - If they can preach to you another Sanctifier and Comforter; or if under their ministry you have received higher proofs of the power of the Spirit in performing miracles; in the gift of tongues; in renewing sinners and in comforting your hearts. The idea is, that Paul had proclaimed the existence and agency of the same Holy Spirit which they did; that his preaching had been attended with as striking proofs of the presence and power of that Spirit; that he had all the evidence of a divine commission from such an influence attending his labors which they could possibly have. They could Rev_eal no spirit better able to sanctify and save; none who had more power than the Holy Spirit which they had received under the preaching of Paul, and there was therefore no reason why they should be "corrupted" or seduced from the simple doctrines which they had received and follow others.
Or another gospel ... - A gospel more worthy of your acceptance - one more free, more full, more rich in promises; one that Rev_ealed a better plan of salvation, or that was more full of comfort and peace.
Ye might well bear with him - Margin, "with me." The word "him" is not in the Greek; but is probably to be supplied. The sense is, there would then be some excuse for your conduct. There would be some reason why you should welcome such teachers. But if this cannot be done; if they can preach no other and no better gospel and Saviour than I have done, then there is no excuse. There is no reason why you should follow such teachers and forsake those who were your earliest guides in religion. - Let us never forsake the gospel which we have until we are sure we can get a better. Let us adhere to the simple doctrines of the New Testament until some one can furnish better and clearer doctrines. Let us follow the rules of Christ in our opinions and our conduct; our plans, our mode of worship, our dress, and our amusements, engagements, and company, until we can certainly ascertain that there are better rules. A man is foolish for making any change until he has evidence that he is likely to better himself; and it remains yet to be proved that anyone has ever bettered himself or his family by forsaking the simple doctrines of the Bible, and embracing a philosophical speculation; by forsaking the scriptural views of the Saviour as the incarnate God, and embracing the views which represent him as a mere man; by forsaking the simple and plain rules of Christ about our manner of life, our dress, and our words and actions, and embracing those which are recommended by mere fashion and by the customs of a frivolous world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: preacheth: Act 4:12; Ti1 2:5
receive: Co1 12:4-11; Gal 3:2; Eph 4:4, Eph 4:5
another gospel: Gal 1:7, Gal 1:8
with him: or, with me
Geneva 1599
(2) For if he that cometh preacheth (e) another Jesus, whom we have not preached, or [if] ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with [him].
(2) He shows that they deceive themselves, if they look to receive from any other man, either a more excellent Gospel, or more excellent gifts of the Holy Spirit.
(e) A more perfect doctrine of Jesus Christ.
John Gill
For if he that cometh,.... Meaning either some particular man, the apostle might have had some information of, who came from Judea to Corinth, under the character of a true apostle; or anyone of the false apostles whatever, who came of their own accord, and was never sent by Christ, or by any of his churches:
preacheth another Jesus whom we have not preached; that is, if he proposes and recommends in his ministry, a better Saviour and Redeemer than had been preached by the apostles; one that was better qualified, and more fit for the purposes of salvation; one that they could more safely venture their souls upon, and believe in, as the alone able and all sufficient Saviour, a thing impossible to be: or the sense is, if this other apostle taught the doctrine of salvation by Christ, in another and better method and in a clearer manner, more to the honour of the Redeemer, the glory of God, and the good of their souls, they would have some reason then to pay a greater regard to him:
or if ye receive another spirit which ye have not received; a better spirit than the Spirit of God, which the had received through the preaching of the Gospel by the apostles; either for graces, for they had received him as a spirit of regeneration and conversion, of sanctification and faith, of adoption and liberty, of peace and joy, and comfort; or for gifts, both ordinary and extraordinary, which could not possibly be; the spirit which the contrary ministers brought with it, and tended to not generate in them, must be the reverse of this, even a spirit of bondage again to fear:
or another Gospel which ye have not accepted, or "embraced"; a better Gospel than had been preached by the apostles, and received by them; which contained more wholesome doctrines, more comfortable truths, more excellent promises, better tidings of good things, than those of peace, pardon, righteousness, life, and salvation, by a crucified Jesus; proposed a better scheme of things, more for the honour of the divine perfections, and for the comfort and safety of believers; and which laid a better foundation for faith and hope, and tended more to encourage true religion and powerful godliness:
ye might well bear with him; receive his doctrine, submit to his authority, and prefer him to the apostles: but since another and a better Saviour than Jesus of Nazareth could not be proposed, or the doctrine of salvation by him be preached in another and better manner than it was; nor had they received, nor could they receive, another and a better spirit, than the spirit of grace and truth, which was communicated to them, through the apostle's ministry; nor was a better and a more excellent Gospel preached to them, than what they had heard; therefore they ought not to connive at, indulge and tolerate, such a false apostle among them, which it seems they did; and was the reason of the apostle's fears and jealousies, before expressed: and besides, supposing that this man that was among them, and caressed by many of them, did preach the same Jesus, and the same doctrine of salvation by him, and the same Spirit and power went along with his ministry, it being the same Gospel that was preached by Paul and others, there was no reason why he should be set up above them, who had been the instruments of conveying the Gospel, and the Spirit of it, to them, long before he was known by them.
John Wesley
If indeed - Any could show you another Saviour, a more powerful Spirit, a better gospel. Ye might well bear with him - But this is impossible.
Robert Jamieson, A. R. Fausset and David Brown
if, &c.--which in fact is impossible. However, if it were possible, ye might then bear with them (see on 2Cor 11:1). But there can be no new Gospel; there is but the one which I first preached; therefore it ought not to be "borne" by you, that the false teachers should attempt to supersede me.
he that cometh--the high-sounding title assumed by the false teachers, who arrogated Christ's own peculiar title (Greek, Mt 11:3, and Heb 10:37), "He that is coming." Perhaps he was leader of the party which assumed peculiarly to be "Christ's" (2Cor 10:7; 1Cor 1:12); hence his assumption of the title.
preacheth . . . receive--is preaching . . . ye are receiving.
Jesus--the "Jesus" of Gospel history. He therefore does not say "Christ," which refers to the office.
another . . . another--Greek, "another Jesus . . . a different Spirit . . . a different Gospel." Another implies a distinct individual of the same kind; different implies one quite distinct in kind.
which ye have not received--from us.
spirit . . . received . . . gospel . . . accepted--The will of man is passive in RECEIVING the "Spirit"; but it is actively concurrent with the will of God (which goes before to give the good will) in ACCEPTING the "Gospel."
ye might well bear with him--There would be an excuse for your conduct, though a bad one (for ye ought to give heed to no Gospel other than what ye have already heard from me, Gal 1:6-7); but the false teachers do not even pretend they have "another Jesus" and a "different Gospel" to bring before you; they merely try to supplant me, your accredited Teacher. Yet ye not only "bear with" them, but prefer them.
11:511:5: Բայց ես ա՛յսպէս համարիմ, թէ ո՛չինչ իւիք պակաս իցեմ քան զլա՛ւ առաքեալսն[4123]։ [4123] Ոմանք. Թէ ոչ իւիք պակաս գտայ քան զլաւ։
5 Բայց ես այնպէս եմ կարծում, թէ ոչ մի բանով պակաս չեմ գերընտիր առաքեալներից:
5 Քանզի ես այսպէս կը սեպեմ՝ թէ ամենէն երեւելի առաքեալներէն բանով մըն ալ պակաս չեմ։
Բայց ես այսպէս համարիմ, թէ ոչինչ իւիք պակաս իցեմ քան զլաւ առաքեալսն:

11:5: Բայց ես ա՛յսպէս համարիմ, թէ ո՛չինչ իւիք պակաս իցեմ քան զլա՛ւ առաքեալսն[4123]։
[4123] Ոմանք. Թէ ոչ իւիք պակաս գտայ քան զլաւ։
5 Բայց ես այնպէս եմ կարծում, թէ ոչ մի բանով պակաս չեմ գերընտիր առաքեալներից:
5 Քանզի ես այսպէս կը սեպեմ՝ թէ ամենէն երեւելի առաքեալներէն բանով մըն ալ պակաս չեմ։
zohrab-1805▾ eastern-1994▾ western am▾
11:55: Но я думаю, что у меня ни в чем нет недостатка против высших Апостолов:
11:5  λογίζομαι γὰρ μηδὲν ὑστερηκέναι τῶν ὑπερλίαν ἀποστόλων·
11:5. λογίζομαι ( I-forthee-to ) γὰρ (therefore) μηδὲν (to-lest-moreover-one) ὑστερηκέναι (to-have-had-come-to-latter-unto) τῶν (of-the-ones) ὑπερλίαν (to-over-exceedingly) ἀποστόλων: (of-setees-off)
11:5. existimo enim nihil me minus fecisse magnis apostolisFor I suppose that I have done nothing less than the great apostles.
5. For I reckon that I am not a whit behind the very chiefest apostles.
For I suppose I was not a whit behind the very chiefest apostles:

5: Но я думаю, что у меня ни в чем нет недостатка против высших Апостолов:
11:5  λογίζομαι γὰρ μηδὲν ὑστερηκέναι τῶν ὑπερλίαν ἀποστόλων·
11:5. existimo enim nihil me minus fecisse magnis apostolis
For I suppose that I have done nothing less than the great apostles.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle Asserts His Claims.A. D. 57.
5 For I suppose I was not a whit behind the very chiefest apostles. 6 But though I be rude in speech, yet not in knowledge; but we have been thoroughly made manifest among you in all things. 7 Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely? 8 I robbed other churches, taking wages of them, to do you service. 9 And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. 10 As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia. 11 Wherefore? because I love you not? God knoweth. 12 But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we. 13 For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. 14 And no marvel; for Satan himself is transformed into an angel of light. 15 Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

After the foregoing preface to what he was about to say, the apostle in these verses mentions,

I. His equality with the other apostles--that he was not a whit behind the very chief of the apostles, v. 5. This he expresses very modestly: I suppose so. He might have spoken very positively. The apostleship, as an office, was equal in all the apostles; but the apostles, like other Christians, differed one from another. These stars differed one from another in glory, and Paul was indeed of the first magnitude; yet he speaks modestly of himself, and humbly owns his personal infirmity, that he was rude in speech, had not such a graceful delivery as some others might have. Some think that he was a man of very low stature, and that his voice was proportionably small; others think that he may have had some impediment in his speech, perhaps a stammering tongue. However, he was not rude in knowledge; he was not unacquainted with the best rules of oratory and the art of persuasion, much less was he ignorant of the mysteries of the kingdom of heaven, as had been thoroughly manifested among them.

II. His equality with the false apostles in this particular--the preaching of the gospel unto them freely, without wages. This the apostle largely insists on, and shows that, as they could not but own him to be a minister of Christ, so they ought to acknowledge he had been a good friend to them. For, 1. He had preached the gospel to them freely, v. 7-10. He had proved at large, in his former epistle to them, the lawfulness of ministers' receiving maintenance from the people, and the duty of the people to give them an honourable maintenance; and here he says he himself had taken wages of other churches (v. 8), so that he had a right to have asked and received from them: yet he waived his right, and chose rather to abase himself, by working with his hands in the trade of tent-making to maintain himself, than be burdensome to them, that they might be exalted, or encouraged to receive the gospel, which they had so cheaply; yea, he chose rather to be supplied from Macedonia than to be chargeable unto them. 2. He informs them of the reason of this his conduct among them. It was not because he did not love them (v. 11), or was unwilling to receive tokens of their love (for love and friendship are manifested by mutual giving and receiving), but it was to avoid offence, that he might cut off occasion from those that desired occasion. He would not give occasion for any to accuse him of worldly designs in preaching the gospel, or that he intended to make a trade of it, to enrich himself; and that others who opposed him at Corinth might not in this respect gain an advantage against him: that wherein they gloried, as to this matter, they might be found even as he, v. 12. It is not improbable to suppose that the chief of the false teachers at Corinth, or some among them, were rich, and taught (or deceived) the people freely, and might accuse the apostle or his fellow-labourers as mercenary men, who received hire or wages, and therefore the apostle kept to his resolution not to be chargeable to any of the Corinthians.

III. The false apostles are charged as deceitful workers (v. 13), and that upon this account, because they would transform themselves into the likeness of the apostles of Christ, and, though they were the ministers of Satan, would seem to be the ministers of righteousness. They would be as industrious and as generous in promoting error as the apostles were in preaching truth; they would endeavour as much to undermine the kingdom of Christ as the apostles did to establish it. There were counterfeit prophets under the Old Testament, who wore the garb and learned the language of the prophets of the Lord. So there were counterfeit apostles under the New Testament, who seemed in many respects like the true apostles of Christ. And no marvel (says the apostle); hypocrisy is a thing not to be much wondered at in this world, especially when we consider the great influence Satan has upon the minds of many, who rules in the hearts of the children of disobedience. As he can turn himself into any shape, and put on almost any form, and look sometimes like an angel of light, in order to promote his kingdom of darkness, so he will teach his ministers and instruments to do the same. But it follows, Their end is according to their works (v. 15); the end will discover them to be deceitful workers, and their work will end in ruin and destruction.
Adam Clarke: Commentary on the Bible - 1831
11:5: I was not - behind the very chiefest apostles - That is: The most eminent of the apostles have not preached Christ, ministered the spirit, explained and enforced the doctrines of the Gospel in a more powerful and effectual manner than I have done.
Albert Barnes: Notes on the Bible - 1834
11:5: For I suppose ... - I think that I gave as good evidence that I was commissioned by God as the most eminent of the apostles. In the miracles which I performed; in the abundance of my labors, and in my success, I suppose that I did not fall behind any of them. If so, I ought to be regarded and treated as an apostle; and if so, then the false teachers should not be allowed to supplant me in your affections, or to seduce you from the doctrines which I have taught. On the evidence that Paul was equal to others in the proper proof of a commission from God; see notes on Co2 11:21-30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: I was not: Co2 12:11, Co2 12:12; Co1 15:10; Gal 2:6-9
John Gill
For I suppose I was not a whit behind,.... This is very modestly expressed by the apostle; for he does not assert, and in a haughty and confident way affirm, but only supposes, or thinks that this might be admitted, that he was not inferior to, or did not come short of, in gifts, grace, and usefulness,
the very chiefest of the apostles: such as Peter, James, and John; who seemed to be pillars, were eminent apostles, of great note among them, and such as Christ, in the days of his flesh, took particular notice of. This he says, not to exalt himself, but to show, how weakly and injudiciously the Corinthians acted in setting up the false apostle above him; or else these words are spoken ironically, and design the false teachers, who vaunted so much of their gifts, learning, eloquence, and usefulness; and extolled themselves at such a rate, as if they were , "greatly above the apostles"; and therefore he jeeringly calls them
the very chiefest of them; and yet thinks fit to put himself at least, upon an equality with them: one manuscript reads, "the chiefest of the apostles among you"; and the Ethiopic version seems to have read you.
Robert Jamieson, A. R. Fausset and David Brown
For--My claim is superior to that of the false teachers, "For," &c.
I suppose--I reckon [ALFORD].
I was not--Greek, "That I have not been, and am not."
the very chiefest apostles--James, Peter, and John, the witnesses of Christ's transfiguration and agony in Gethsemane. Rather, "those overmuch apostles," those surpassers of the apostles in their own esteem. This sense is proved by the fact that the context contains no comparison between him and the apostles, but only between him and the false teachers; 2Cor 11:6 also alludes to these, and not to the apostles; compare also the parallel phrase, "false apostles" (see on 2Cor 11:13 and 2Cor 12:11) [ALFORD].
11:611:6: Թէպէտ եւ տգէ՛տ եւս իցեմ բանիւ, այլ ո՛չ եթէ գիտութեամբ. սակայն յամենայնի՛ յայտնեցաք զանձինս ամենեւին առ ձեզ[4124]։ [4124] Օրինակ մի. Զի թէպէտ եւ տգ՛՛... այլ ոչ գիտութեամբ. սակայն ամենայնի յետնեցաք զանձինս։
6 Թէպէտեւ անվարժ եմ խօսքի մէջ, բայց ոչ՝ գիտութեամբ. սակայն ամէն ինչում մեր գիտութիւնը ամբողջովին ցոյց տուինք ձեզ:
6 Թէպէտ խօսքի մէջ անվարժ եմ, բայց ո՛չ գիտութեան կողմէ. սակայն ամէն բանի մէջ բոլորովին անձերնիս ձեզի յայտնի ցուցուցինք։
Թէպէտ եւ տգէտ եւս իցեմ բանիւ, այլ ոչ եթէ գիտութեամբ. սակայն յամենայնի յայտնեցաք զանձինս ամենեւին առ ձեզ:

11:6: Թէպէտ եւ տգէ՛տ եւս իցեմ բանիւ, այլ ո՛չ եթէ գիտութեամբ. սակայն յամենայնի՛ յայտնեցաք զանձինս ամենեւին առ ձեզ[4124]։
[4124] Օրինակ մի. Զի թէպէտ եւ տգ՛՛... այլ ոչ գիտութեամբ. սակայն ամենայնի յետնեցաք զանձինս։
6 Թէպէտեւ անվարժ եմ խօսքի մէջ, բայց ոչ՝ գիտութեամբ. սակայն ամէն ինչում մեր գիտութիւնը ամբողջովին ցոյց տուինք ձեզ:
6 Թէպէտ խօսքի մէջ անվարժ եմ, բայց ո՛չ գիտութեան կողմէ. սակայն ամէն բանի մէջ բոլորովին անձերնիս ձեզի յայտնի ցուցուցինք։
zohrab-1805▾ eastern-1994▾ western am▾
11:66: хотя я и невежда в слове, но не в познании. Впрочем мы во всем совершенно известны вам.
11:6  εἰ δὲ καὶ ἰδιώτης τῶ λόγῳ, ἀλλ᾽ οὐ τῇ γνώσει, ἀλλ᾽ ἐν παντὶ φανερώσαντες ἐν πᾶσιν εἰς ὑμᾶς.
11:6. εἰ (if) δὲ (moreover) καὶ (and) ἰδιώτης (a-private-belonger) τῷ (unto-the-one) λόγῳ, (unto-a-forthee,"ἀλλ' (other) οὐ (not) τῇ (unto-the-one) γνώσει, (unto-an-acquainting,"ἀλλ' (other) ἐν (in) παντὶ (unto-all) φανερώσαντες ( having-en-manifested ) ἐν (in) πᾶσιν ( unto-all ) εἰς (into) ὑμᾶς. (to-ye)
11:6. et si inperitus sermone sed non scientia in omnibus autem manifestatus sum vobisFor although I be rude in speech, yet not in knowledge: but in all things we have been made manifest to you.
6. But though rude in speech, yet not in knowledge; nay, in everything we have made manifest among all men to you-ward.
But though [I be] rude in speech, yet not in knowledge; but we have been throughly made manifest among you in all things:

6: хотя я и невежда в слове, но не в познании. Впрочем мы во всем совершенно известны вам.
11:6  εἰ δὲ καὶ ἰδιώτης τῶ λόγῳ, ἀλλ᾽ οὐ τῇ γνώσει, ἀλλ᾽ ἐν παντὶ φανερώσαντες ἐν πᾶσιν εἰς ὑμᾶς.
11:6. et si inperitus sermone sed non scientia in omnibus autem manifestatus sum vobis
For although I be rude in speech, yet not in knowledge: but in all things we have been made manifest to you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:6: But though I be rude in speech - Ιδιωτης τῳ λογῳ Though I speak like a common unlettered man, in plain unadorned phrase, studying none of the graces of eloquence; yet I am not unskilled in the most profound knowledge of God, of spiritual and eternal things, of the nature of the human soul, and the sound truths of the Gospel system: ye yourselves are witnesses of this, as in all these things I have been thoroughly manifested among you.
Inspired men received all their doctrines immediately from God, and often the very words in which those doctrines should be delivered to the world; but in general the Holy Spirit appears to have left them to their own language, preventing them from using any expression that might be equivocal, or convey a contrary sense to that which God intended.
That St. Paul wrote a strong, nervous, and sufficiently pure language, his own writings sufficiently testify; but the graces of the Greek tongue he appears not to have studied, or at least he did not think it proper to use them; for perhaps there is no tongue in the world that is so apt to seduce the understanding by its sounds and harmony, as the Greek. It is not an unusual thing for Greek scholars to the present day to be in raptures with the harmony of a Greek verse, the sense of which is but little regarded, and perhaps is little worth! I should suppose that God would prevent the inspired writers from either speaking or writing thus, that sound might not carry the hearer away from sense; and that the persuasive force of truth might alone prevail, and the excellence of the power appear to be of God and not of man. Taking up the subject in this point of view, I see no reason to have recourse to the supposition, or fable rather, that the apostle had an impediment in his speech, and that he alludes to this infirmity in the above passage.
Albert Barnes: Notes on the Bible - 1834
11:6: But though I be rude in speech - see the note, Co2 10:10. The word rendered "rude" here (ἰδιώτης idiō tē s) means properly a private citizen, in opposition to one in a public station; then a plebeian, or one unlettered or unlearned, in opposition to one of more elevated rank, or one who is learned; see the Act 4:13 note; Co1 14:16 note. The idea is, my language is that of a plain unlettered person. This was doubtless charged upon him by his enemies, and it may be that he designed in part to admit the truth of the charge.
Yet not in knowledge - I do not admit that I am ignorant of the religion which I profess to teach. I claim to be acquainted with the doctrines of Christianity. It does not appear that they charged him with ignorance. If it be asked how the admission that he was rude in speech consists with the fact that he was endowed by the Holy Spirit. with the power of speaking languages, we may observe that Paul had undoubtedly learned to speak Greek in his native place (Tarsus in Cilicia). and that the Greek which he had learned there was probably a corrupt kind, such as was spoken in that place. It was this Greek which he probably continued to speak; for there is no more reason to suppose that the Holy Spirit would aid him in speaking language which he had thus early learned than he would in speaking Hebrew. The endowments of the Holy Spirit were conferred to enable the apostles to speak languages which they had never learned, not in perfecting them in languages with which they were before acquainted. It may have been true, therefore, that Paul may have spoken some languages which he never learned with more fluency and perfection than he did those which he had learned to speak when he was young. See the remarks of the Archbishop of Cambray, as quoted by Doddridge in loc. It may be remarked. also, that some estimate of the manner of Paul on this point may be formed from his writings. Critics profoundly acquainted with the Greek language remark, that while there is great energy of thought and of diction in the writings of Paul; while he chooses or coins most expressive words, yet that there is everywhere a lack of Attic elegance of manner, and of the smoothness and beauty which were so grateful to a Grecian ear.
But we have been thoroughly made manifest ... - You have known all about me. I have concealed nothing from you, and you have had ample oppotunity to become thoroughly acquainted with me. The meaning is, "I need not dwell on this. I need speak no more of my manner of speech or knowledge. With all that you are well acquainted."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: rude: Co2 10:10; Co1 1:17, Co1 1:21, Co1 2:1-3, Co1 2:13
not: Eph 3:4; Pe2 3:15, Pe2 3:16
but we: Co2 4:2, Co2 5:11, Co2 7:2, Co2 12:12
Geneva 1599
(3) But though [I be] (f) rude in speech, yet not in knowledge; but we have been throughly made manifest among you in all things.
(3) He refutes the slanders of those boastful and proud men. I grant, he says, that I am not so eloquent an orator, but yet they cannot take away the knowledge of the Gospel from me, of which you have had good proof, and that in every manner of way.
(f) Paul did not lack the type of eloquence which is proper for a man, and fit for the Gospel, but he willingly lacked that eloquent type of speech, which too many now a days search after and follow.
John Gill
But though I be rude in speech,.... Which might be objected to him, setting himself upon a level with men so famous for their diction, and elegance of style; and to this he answers, not by owning he was so, but granting it to be so; for the Apostle Paul was not an unlearned man, an idiot in speech, unskilful in language, his writings testify the contrary; he did not indeed, in his public ministry, dress his sermons with the flowers of rhetoric, or adorn his discourses with the words of human wisdom, with bombast, and great swelling words of vanity; he chose a plainer and easier style, more accommodated to the vulgar, to the capacities of the people he was concerned with; for he had not to do with philosophers and senators, but with the common people chiefly; with persons of every sex, age, and condition of life: in this sense indeed he acted as an idiot, a plebeian, a private person; he used a popular style, or, as the Jews say of several of their Rabbins (s), he , "preached", or explained "in the common language" of people; which the common people used, and not the learned, and to which reference may be had here: but though he wisely pursued this method, as being most likely to be useful,
yet he was
not rude
in knowledge, or unskilful in the mysteries of the Gospel; he was well learned in the knowledge of Christ, and in the doctrines of grace, as all his discourses, sermons, and letters testified; and however negligent he might be thought to be of his style, and take no pains or care about the elegance of his language, but rather studied a plain and popular diction, yet he was always careful to convey profitable and useful knowledge to the souls of men; and thought his discourses might not be fraught with all the beauties of oratory, and enticing words of man's wisdom, they were full of spiritual knowledge, and showed him to have a large understanding of divine things, for the truth of which he appeals to the Corinthians:
but we have been thoroughly manifest among you in all things; his faith and doctrine, as well as manner of life, were well known unto them; he had not shunned to declare the whole counsel of God unto them: his knowledge in the mystery of Christ's person and grace, and in all the parts of the everlasting Gospel, was no secret to them; he had used no artful methods to hide himself, or conceal the truth; but by manifestation of it, had commended himself to every man's conscience in the sight of God; and by observing this, as he had witnesses now among them of the truth of it, so he strikes at the hypocrisy and deceitful methods the false teachers took to cover themselves, their practices, and principles.
(s) T. Bab. Bava Metzia, fol. 104. 1.
John Wesley
If I am unskilful in speech - If I speak in a plain, unadorned way, like an unlearned person. So the Greek word properly signifies.
Robert Jamieson, A. R. Fausset and David Brown
rude--Greek, "a common man"; a "laic"; not rhetorically trained; unskilled in finish of diction. 1Cor 2:1-4, 1Cor 2:13; 2Cor 10:10-11, shows his words were not without weight, though his "speech" was deficient in oratorical artifice. "Yet I am not so in my knowledge" (2Cor 12:1-5; Eph 3:1-5).
have been . . . made manifest--Read with the oldest manuscripts, "We have made things (Gospel truths) manifest," thus showing our "knowledge." English Version would mean, I leave it to yourselves to decide whether I be rude in speech . . . : for we have been thoroughly (literally, "in everything") made manifest among you (literally, "in respect to you"; "in relation to you"). He had not by reserve kept back his "knowledge" in divine mysteries from them (2Cor 2:17; 2Cor 4:2; Acts 20:20, Acts 20:27).
in all things--The Greek rather favors the translation, "among all men"; the sense then is, we have manifested the whole truth among all men with a view to your benefit [ALFORD]. But the Greek in Phil 4:12, "In each thing and in all things," sanctions English Version, which gives a clearer sense.
11:711:7: Եւ եթէ վնա՞ս ինչ գործեցի՝ զի զա՛նձն խոնարհեցուցի. եւ այն՝ զի դուք բարձրասջիք. զի ձրի՛ զաւետարանն Աստուծոյ աւետարանեցի ձեզ։
7 Եւ մի մե՞ղք գործեցի, որ ինքս ինձ խոնարհեցրի, այն էլ նրա համար, որ դուք բարձրանաք, քանի որ Աստծու Աւետարանը ձրի աւետարանեցի ձեզ:
7 Միթէ յանցա՞նք գործած եղայ՝ որ Աստուծոյ աւետարանը ձեզի ձրի քարոզելով իմ անձս խոնարհեցուցի, որպէս զի դուք բարձրանաք,
Եւ եթէ վնա՞ս ինչ գործեցի զի զանձն խոնարհեցուցի, եւ այն` զի դուք բարձրասջիք, զի ձրի զաւետարանն Աստուծոյ աւետարանեցի ձեզ:

11:7: Եւ եթէ վնա՞ս ինչ գործեցի՝ զի զա՛նձն խոնարհեցուցի. եւ այն՝ զի դուք բարձրասջիք. զի ձրի՛ զաւետարանն Աստուծոյ աւետարանեցի ձեզ։
7 Եւ մի մե՞ղք գործեցի, որ ինքս ինձ խոնարհեցրի, այն էլ նրա համար, որ դուք բարձրանաք, քանի որ Աստծու Աւետարանը ձրի աւետարանեցի ձեզ:
7 Միթէ յանցա՞նք գործած եղայ՝ որ Աստուծոյ աւետարանը ձեզի ձրի քարոզելով իմ անձս խոնարհեցուցի, որպէս զի դուք բարձրանաք,
zohrab-1805▾ eastern-1994▾ western am▾
11:77: Согрешил ли я тем, что унижал себя, чтобы возвысить вас, потому что безмездно проповедывал вам Евангелие Божие?
11:7  ἢ ἁμαρτίαν ἐποίησα ἐμαυτὸν ταπεινῶν ἵνα ὑμεῖς ὑψωθῆτε, ὅτι δωρεὰν τὸ τοῦ θεοῦ εὐαγγέλιον εὐηγγελισάμην ὑμῖν;
11:7. Ἢ (Or) ἁμαρτίαν (to-an-un-adjusting-along-unto) ἐποίησα (I-did-unto) ἐμαυτὸν (to-myself) ταπεινῶν (en-lowing) ἵνα (so) ὑμεῖς (ye) ὑψωθῆτε, (ye-might-have-been-en-overed,"ὅτι (to-which-a-one) δωρεὰν (to-a-gift) τὸ (to-the-one) τοῦ (of-the-one) θεοῦ (of-a-Deity) εὐαγγέλιον (to-a-goodly-messagelet) εὐηγγελισάμην ( I-goodly-messaged-to ) ὑμῖν; (unto-ye?"
11:7. aut numquid peccatum feci me ipsum humilians ut vos exaltemini quoniam gratis evangelium Dei evangelizavi vobisOr did I commit a fault, humbling myself that you might be exalted, because I preached unto you the Gospel of God freely?
7. Or did I commit a sin in abasing myself that ye might be exalted, because I preached to you the gospel of God for nought?
Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely:

7: Согрешил ли я тем, что унижал себя, чтобы возвысить вас, потому что безмездно проповедывал вам Евангелие Божие?
11:7  ἢ ἁμαρτίαν ἐποίησα ἐμαυτὸν ταπεινῶν ἵνα ὑμεῖς ὑψωθῆτε, ὅτι δωρεὰν τὸ τοῦ θεοῦ εὐαγγέλιον εὐηγγελισάμην ὑμῖν;
11:7. aut numquid peccatum feci me ipsum humilians ut vos exaltemini quoniam gratis evangelium Dei evangelizavi vobis
Or did I commit a fault, humbling myself that you might be exalted, because I preached unto you the Gospel of God freely?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-12: Ап. возвращается здесь к той теме, о которой он говорил уже в 1-м послания к Коринфянам (гл. ІХ-я). Его гордостью было то, что он проповедывал Евангелие в Коринфе совершенно безвозмездно. Ему это его противники ставили как бы в вину или упрек: Апостол - говорили они - не берет ничего с Коринфян, но это потому, что и платить то ему не за что... Апостол же поступал так для того, чтобы возвысить Коринфян, т. е. для того чтобы не подать им повод укорить его в своекорыстии и чтобы не отдалить их от Христа, в общении с Которым Коринфяне только и могут возвыситься - конечно, в нравственном отношении. Чтобы не докучать Коринфянам, он пользовался пособием от Македонских церквей даже и тогда, когда трудился в Коринфе. Ап. клянется истиною или истинностью Христовою (говорит с такою же истинностью, с какою говорил Христос ср. Рим IX:1), что слава, о нем идущая по всей Ахаии (см. I:1), никогда от него не отнимется: он не будет ничего брать с Коринфян и впредь. Могут говорить Коринфяне, что Ап. потому ничего не принимает от них, что не любит их. Но говорить так они не должны. Богу известно, как любит их Апостол. Но он не хочет дать врагам своим, которые рады всякому поводу обвинить и унизить Апостола в глазах Коринфян, повода обвинить его в некотором корыстолюбии. В самом деле, его старание распространить весть о Христе в Коринфе иудействующие могли истолковать как дело своекорыстия со стороны Павла.
Adam Clarke: Commentary on the Bible - 1831
11:7: Have I committed an offense in abasing myself - Have I transgressed in labouring with my hands that I might not be chargeable to you? and getting my deficiencies supplied by contributions from other Churches, while I was employed in labouring for your salvation? Does your false apostle insinuate that I have disgraced the apostolic office by thus descending to servile labor for my support? Well; I have done this that you might be exalted - that you might receive the pure doctrines of the Gospel, and be exalted to the highest pitch of intellectual light and blessedness. And will you complain that I preached the Gospel gratis to you? Surely not. The whole passage is truly ironical.
Albert Barnes: Notes on the Bible - 1834
11:7: Have I committed an offence - Have I done wrong. Greek, "Have I committed a sin." There is here a somewhat abrupt transition from the pRev_ious verse; and the connection is not very apparent. Perhaps the connection is this. "I admit my inferiority in regard to my manner of speaking. But this does not interfere with my full understanding of the doctrines which I preach, nor does it interfere with the numerous evidences which I have furnished that I am called to the office of an apostle. What then is the ground of offence? In what have I erred? Wherein have I shown that I was not qualified to be an apostle? Is it in the fact that I have not chosen to press my claim to a support, but have preached the gospel without charge?" There can be no doubt that they urged this as an objection to him, and as a proof that he was conscious that he had no claim to the office of an apostle; see the notes on 1Co. 9:3-18. Paul here answers this charge; and the sum of his reply is, that he had received a support, but that it had come from others, a support which they had furnished because the Corinthians had neglected to do it.
In abasing myself - By laboring with my own hands; by submitting to voluntary poverty, and by neglecting to urge my reasonable claims for a support.
That ye might be exalted - In spiritual blessings and comforts. I did it because I could thus better promote religion among you. I could thus avoid the charge of aiming at the acquisition of wealth; could shut the mouths of gainsayers, and could more easily secure access to you. Is it now to be seriously urged as a fault that I have sought your welfare, and that in doing it I have submitted to great self-denial and to many hardships? See notes on Co1 9:18 ff.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: in: Co2 10:1, Co2 12:13; Act 18:1-3, Act 20:34; Co1 4:10-12, Co1 9:6, Co1 9:12, Co1 9:14-18; Th1 2:9; Th2 3:8
Geneva 1599
(4) Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely?
(4) Another slander, that is, that he was a rascal, and lived by the labour of his own hands. But in this, the apostle says, what can you lay against me, except that I was content to take any pains for your sakes? For when I lacked, I travailed for my living with my own hands. And also when poverty forced me, I chose rather to seek my sustenance than to be any burden to you, even though I preached the Gospel to you.
John Gill
Have I committed an offence in abasing myself,.... Either by behaving among them, when he was first with them, in a very modest and humble manner, in much fear and trembling, without pride and haughtiness, or affectation of power and authority over them; or by using a popular style, suited to the capacity of the common people; or by labouring with his own hands, exercising his trade of tent making among them, that he might provide food for himself, and not be chargeable to them; and which he suggests was so far from being criminal in him, that he ought rather to be commended for it; since it could not be thought to be with any view to himself, and his own advantage, but purely for their good:
that you might be exalted; that nothing might lie in their way of receiving the Gospel of Christ, or prejudice them against it; that they might the more easily be brought to listen to it, come to the knowledge of it, and embrace it, and so be exalted, as they were, to a participation of the grace of Christ; to fellowship with him; to the honour and dignity of being a church of Christ; to an enjoyment of the privileges of God's house; to have a name better than that of sons and daughters, and to have a right and title to the heavenly glory: "because", or is it
because I have preached to you the Gospel of God freely? The Gospel he preached was not his own, but God's; of which he was the author; his grace was the subject of it, and his glory the end of its ministration; which he had given to the apostle to preach; to which he had separated him, for which he had abundantly qualified him, and in which he was greatly succeeded by him. This he preached "freely" to the Corinthians at his first coming among them, without putting them to any expense, or receiving anything from them; which though he might lawfully have done, yet he judged it most advisable, at that time, to minister to his own necessities, by working with his hands, lest he should be burdensome to them; and this be an objection to the Gospel he preached, that he sought rather theirs than them; and for so doing he was not to be blamed, but to be praised: and yet such was the weakness of many at least in this church, that they highly valued the false apostles, who made merchandise of them, and treated with contempt this excellent servant of Christ, who had freely imparted the Gospel to them.
John Wesley
Have I committed an offence - Will any turn this into an objection? In humbling myself - To work at my trade. That ye might be exalted - To be children of God.
Robert Jamieson, A. R. Fausset and David Brown
Have I--literally, "OR have I?" Connected with 2Cor 11:6, "Or will any of you make it an objection that I have preached to you gratuitously?" He leaves their good feeling to give the answer, that this, so far from being an objection, was a decided superiority in him above the false apostles (1Cor 9:6-15).
abasing myself--in my mode of living, waiving my right of maintenance, and earning it by manual labor; perhaps with slaves as his fellow laborers (Acts 18:3; Phil 4:12).
ye . . . exalted--spiritually, by your admission to Gospel privileges.
because--"in that."
gospel of God--"of God" implies its divine glory to which they were admitted.
freely--"without charge."
11:811:8: Զա՛յլ եկեղեցիս կողոպտեցի՛, առեալ թոշակ ՚ի ձե՛ր սպասաւորութիւն[4125]։ [4125] Օրինակ մի. Կողոպտեցի ոչ առեալ զթո՛՛։
8 Ուրիշ եկեղեցիներ կողոպտեցի՝ թոշակ առնելով, որպէսզի ձե՛զ ծառայեմ:
8 Ուրիշ եկեղեցիներ կողոպտեցի, անոնցմէ թոշակ առնելով ձեզի ծառայելու համար։
Զայլ եկեղեցիս կողոպտեցի, առեալ թոշակ ի ձեր սպասաւորութիւն:

11:8: Զա՛յլ եկեղեցիս կողոպտեցի՛, առեալ թոշակ ՚ի ձե՛ր սպասաւորութիւն[4125]։
[4125] Օրինակ մի. Կողոպտեցի ոչ առեալ զթո՛՛։
8 Ուրիշ եկեղեցիներ կողոպտեցի՝ թոշակ առնելով, որպէսզի ձե՛զ ծառայեմ:
8 Ուրիշ եկեղեցիներ կողոպտեցի, անոնցմէ թոշակ առնելով ձեզի ծառայելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
11:88: Другим церквам я причинял издержки, получая [от них] содержание для служения вам; и, будучи у вас, хотя терпел недостаток, никому не докучал,
11:8  ἄλλας ἐκκλησίας ἐσύλησα λαβὼν ὀψώνιον πρὸς τὴν ὑμῶν διακονίαν,
11:8. ἄλλας ( To-other ) ἐκκλησίας (to-callings-out-unto) ἐσύλησα (I-rummaged-unto) λαβὼν (having-had-taken) ὀψώνιον (to-a-provisionlet) πρὸς (toward) τὴν (to-the-one) ὑμῶν (of-ye) διακονίαν, (to-a-raising-through-unto,"
11:8. alias ecclesias expoliavi accipiens stipendium ad ministerium vestrumI have taken from other churches, receiving wages of them for your ministry.
8. I robbed other churches, taking wages that I might minister unto you;
I robbed other churches, taking wages [of them], to do you service:

8: Другим церквам я причинял издержки, получая [от них] содержание для служения вам; и, будучи у вас, хотя терпел недостаток, никому не докучал,
11:8  ἄλλας ἐκκλησίας ἐσύλησα λαβὼν ὀψώνιον πρὸς τὴν ὑμῶν διακονίαν,
11:8. alias ecclesias expoliavi accipiens stipendium ad ministerium vestrum
I have taken from other churches, receiving wages of them for your ministry.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:8: I robbed other Churches - This part of the sentence is explained by the latter, taking wages to do you service. The word οψωνιον signifies the pay of money and provisions given daily to a Roman soldier. As if he had said: I received food and raiment, the bare necessaries of life, from other Churches while labouring for your salvation. Will you esteem this a crime?
Albert Barnes: Notes on the Bible - 1834
11:8: I robbed other churches - The churches of Macedonia and elsewhere, which had ministered to his needs. Probably he refers especially to the church at Philippi (see Phi 4:15-16), which seems to have done more than almost any other church for his support. By the use of the word "robbed" here Paul does not mean that he had obtained anything from them in a violent or unlawful manner, or anything which they did not give voluntarily. The word (ἐσύλησα esulē sa) means properly, "I spoiled, plundered, robbed," but the idea of Paul here is, that he, as it were, robbed them, because he did not render an equivalent for what they gave him. They supported him when he was laboring for another people. A conqueror who plunders a country gives no equivalent for what he takes. In this sense only could Paul say that he had plundered the church at Philippi. His general principle was, that "the laborer was worthy of his hire," and that a man was to receive his support from the people for whom he labored (see Co1 9:7-14), but this rule he had not observed in this case.
Taking wages of them - Receiving a support from them. They bore my expenses.
To do you service - That I might labor among you without being supposed to be striving to obtain your property, and that I might not be compelled to labor with my own hands, and thus to pRev_ent my preaching the gospel as I could otherwise do. The supply from other churches rendered it unnecessary in a great measure that his time should be taken off from the ministry in order to obtain a support.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: Co2 11:9; Phi 4:14-16
John Gill
I robbed other churches,.... Meaning the churches of Macedonia; not that what he had of them was by force and rapine, or by plundering of them, and spoiling of their substance, and living upon them against their wills, as soldiers use a conquered people, though the allusion is to such a custom; for what he had of theirs was freely communicated to him; as appears from the following verse: but because these churches from whom he received were poor, and the Corinthians whom he served were rich, he calls it a robbing of the former, though there was no injury in the case, for it was voluntary, because it was expended for the service of the latter:
taking wages of them to do you service; or "for your ministry"; either to supply their poor, or rather to support the ministry of the Gospel among them. The apostle continues the metaphor, taken from soldiers, to whom wages are due for their warfare; as are also to the ministers of the Gospel, the good soldiers of Jesus Christ; since no man goes a warfare at his own charges and expense but is for by those in whose service he is: and therefore, though the apostle did not think it advisable to ask for, and insist upon wages from them at that time, for his service among them, yet he took it of others in lieu of it; and this he mentions, partly to show that wages were due to him for his ministry, and partly to observe to them who they were beholden to for the support of the Gospel at first among them; as also to stir them up to be serviceable to other churches, as others had been to them.
John Wesley
I spoiled other churches - I, as it were, took the spoils of them: it is a military term. Taking wages (or pay, another military word) of them - When I came to you at first. And when I was present with you, and wanted - My work not quite supplying my necessities. I was chargeable to no man - Of Corinth.
Robert Jamieson, A. R. Fausset and David Brown
I robbed--that is, took from them in order to spare you more than what was their fair share of contribution to my maintenance, for example, the Philippian Church (Phil 4:15-16).
wages--"subsidy."
to do you service--Greek, "with a view to ministration to you"; compare "supplied" (Greek, "in addition"), 2Cor 11:9, implying, he brought with him from the Macedonians, supplies towards his maintenance at Corinth; and (2Cor 11:9) when those resources failed ("when I wanted") he received a new supply, while there, from the same source.
11:911:9: Եւ յորժամ եկի առ ձեզ. թէպէտ եւ պակասեա՛ց ինչ, ո՛չ զոք ՚ի ձէնջ ձանձրացուցի, զի զպակասութիւնն իմ լցին եղբարքն եկեալք ՚ի Մակեդովնացւոց. եւ յամենայնի առա՛նց ծանրանալոյ ձեզ զա՛նձն իմ պահեցի՝ եւ պահեցի՛ց[4126]։ [4126] Ոմանք. Զպակասութիւն իմ... պահեցի, եւ պարհեցից։
9 Եւ երբ եկայ ձեզ մօտ, թէպէտեւ կարիքի մէջ էի, ձեզնից ոչ ոքի բեռ չեղայ. քանի որ իմ կարիքները հոգացին Մակեդոնիայից եկած եղբայրները: Եւ ամէն կերպ, առանց ձեզ բեռ լինելու, ինքս ինձ պահեցի եւ պիտի պահեմ,
9 Ձեր քով գտնուած ատենս երբ պակասութիւն ունեցայ, ձեզմէ մէկո՛ւն ձանձրութիւն չտուի. վասն զի իմ պակասութիւնս լեցուցին Մակեդոնիայէն եկող եղբայրները եւ ամէն կերպով ձեզի ծանրութիւն տալէ զգուշացայ ու պիտի զգուշանամ ալ։
Եւ յորժամ եկի առ ձեզ, թէպէտ եւ պակասեաց ինչ, ոչ զոք ի ձէնջ ձանձրացուցի, զի զպակասութիւնն իմ լցին եղբարքն եկեալք ի Մակեդոնացւոց. եւ յամենայնի առանց ծանրանալոյ ձեզ զանձն իմ պահեցի եւ պահեցից:

11:9: Եւ յորժամ եկի առ ձեզ. թէպէտ եւ պակասեա՛ց ինչ, ո՛չ զոք ՚ի ձէնջ ձանձրացուցի, զի զպակասութիւնն իմ լցին եղբարքն եկեալք ՚ի Մակեդովնացւոց. եւ յամենայնի առա՛նց ծանրանալոյ ձեզ զա՛նձն իմ պահեցի՝ եւ պահեցի՛ց[4126]։
[4126] Ոմանք. Զպակասութիւն իմ... պահեցի, եւ պարհեցից։
9 Եւ երբ եկայ ձեզ մօտ, թէպէտեւ կարիքի մէջ էի, ձեզնից ոչ ոքի բեռ չեղայ. քանի որ իմ կարիքները հոգացին Մակեդոնիայից եկած եղբայրները: Եւ ամէն կերպ, առանց ձեզ բեռ լինելու, ինքս ինձ պահեցի եւ պիտի պահեմ,
9 Ձեր քով գտնուած ատենս երբ պակասութիւն ունեցայ, ձեզմէ մէկո՛ւն ձանձրութիւն չտուի. վասն զի իմ պակասութիւնս լեցուցին Մակեդոնիայէն եկող եղբայրները եւ ամէն կերպով ձեզի ծանրութիւն տալէ զգուշացայ ու պիտի զգուշանամ ալ։
zohrab-1805▾ eastern-1994▾ western am▾
11:99: ибо недостаток мой восполнили братия, пришедшие из Македонии; да и во всем я старался и постараюсь не быть вам в тягость.
11:9  καὶ παρὼν πρὸς ὑμᾶς καὶ ὑστερηθεὶς οὐ κατενάρκησα οὐθενός· τὸ γὰρ ὑστέρημά μου προσανεπλήρωσαν οἱ ἀδελφοὶ ἐλθόντες ἀπὸ μακεδονίας· καὶ ἐν παντὶ ἀβαρῆ ἐμαυτὸν ὑμῖν ἐτήρησα καὶ τηρήσω.
11:9. καὶ (and) παρὼν (being-beside) πρὸς (toward) ὑμᾶς (to-ye) καὶ (and) ὑστερηθεὶς (having-been-lattered-unto) οὐ (not) κατενάρκησα (I-down-numbed-unto) οὐθενός: (of-not-also-one) τὸ (to-the-one) γὰρ (therefore) ὑστέρημά (to-a-lattering-to) μου (of-me) προσανεπλήρωσαν (they-en-filled-up-toward,"οἱ (the-ones) ἀδελφοὶ ( brethrened ," ἐλθόντες ( having-had-came ) ἀπὸ (off) Μακεδονίας: (of-a-Makedonia) καὶ (and) ἐν (in) παντὶ (unto-all) ἀβαρῆ (to-un-weighted) ἐμαυτὸν (to-myself) ὑμῖν (unto-ye) ἐτήρησα (I-kept-unto) καὶ (and) τηρήσω. (I-shall-keep-unto)
11:9. et cum essem apud vos et egerem nulli onerosus fui nam quod mihi deerat suppleverunt fratres qui venerunt a Macedonia et in omnibus sine onere me vobis servavi et servaboAnd, when I was present with you and wanted, I was chargeable to no man: for that which was wanting to me, the brethren supplied who came from Macedonia. And in all things I have kept myself from being burthensome to you: and so I will keep myself.
9. and when I was present with you and was in want, I was not a burden on any man; for the brethren, when they came from Macedonia, supplied the measure of my want; and in everything I kept myself from being burdensome unto you, and will I keep .
And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all [things] I have kept myself from being burdensome unto you, and [so] will I keep:

9: ибо недостаток мой восполнили братия, пришедшие из Македонии; да и во всем я старался и постараюсь не быть вам в тягость.
11:9  καὶ παρὼν πρὸς ὑμᾶς καὶ ὑστερηθεὶς οὐ κατενάρκησα οὐθενός· τὸ γὰρ ὑστέρημά μου προσανεπλήρωσαν οἱ ἀδελφοὶ ἐλθόντες ἀπὸ μακεδονίας· καὶ ἐν παντὶ ἀβαρῆ ἐμαυτὸν ὑμῖν ἐτήρησα καὶ τηρήσω.
11:9. et cum essem apud vos et egerem nulli onerosus fui nam quod mihi deerat suppleverunt fratres qui venerunt a Macedonia et in omnibus sine onere me vobis servavi et servabo
And, when I was present with you and wanted, I was chargeable to no man: for that which was wanting to me, the brethren supplied who came from Macedonia. And in all things I have kept myself from being burthensome to you: and so I will keep myself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:9: And when I was present with you - The particle και which we translate and, should be rendered for in this place: For when I was with you, and was in want, I was chargeable to no man. I preferred to be, for a time, even without the necessaries of life, rather than be a burden to you. To whom was this a reproach, to me or to you?
The brethren which came from Macedonia - He probably refers to the supplies which he received from the Church at Philippi, which was in Macedonia; of which he says, that in the beginning of the Gospel no Church communicated with me, as concerning giving and receiving, but you only; for even at Thessalonica ye sent once and again to my necessity, Phi 4:15, Phi 4:16. See the Introduction, Section 6.
Albert Barnes: Notes on the Bible - 1834
11:9: And when I was present with you - When I was laboring in order to build up the church in Corinth.
I was chargeable to no man - I was burdensome to no one; or more liter ally," I did not lie as a dead weight upon you." The word used here, which occurs nowhere else in the New Testament (κατενάρκησα katenarkē sa), means, literally, to become torpid against, that is, to the detriment of anyone; and hence, to be burdensome. According to Jerome, its use here is a Cilicism of Paul. The idea is that he did not lead a torpid, inactive life at the expense of others. He did not expect a support from them when he was doing nothing; nor did he demand support which would in any sense be a burden to them. By his own hands Act 18:3, and by the aid which he received from abroad, he was supported without deriving aid from the people of Corinth.
And in all things ... - In all respects I have carefully kept myself from being a burden on the church. Paul had no idea of living at other people's expense when he was doing nothing. He did not, as a general thing, mean to receive anything for which he had not rendered a fair equivalent; a just principle for ministers and for all other people; see Co2 12:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: Co2 11:8
wanted: Co2 6:4, Co2 9:12; Phi 2:25, Phi 4:11-14; Heb 11:37
I was: Co2 12:13; Neh 5:15; Act 18:3, Act 20:33; Th1 2:9; Th2 3:8, Th2 3:9
the brethren: Co2 8:1, Co2 8:2; Phi 4:10, Phi 4:15, Phi 4:16
burdensome: Co2 12:14-16; Th1 2:6
Geneva 1599
And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all [things] I have kept myself from being burdensome unto you, (5) and [so] will I keep [myself].
(5) An amplification: so far is he from being ashamed of this act, that he has also resolved with himself to act in no other way while he is among them, in order that it may always be truly said that he taught in Achaia for nothing. And this is not because he disdains the Corinthians, but rather so that these proud and boastful men may never find the occasion which they have already sought for, and he in the meantime may set something before the Corinthians to follow, so that at length they may truly say that they are like Paul.
John Gill
And when I was present with you, and wanted,.... Whilst he was among them, preaching the Gospel to them, he wanted the common necessaries of life: and yet, says he,
I was chargeable to no man, or "benumbed no man"; a metaphor, as some think, taken from the torpedo, or cramp fish; which is of such a cold and benumbing nature, as that, when even at the hook, it will strike the fisherman with its cold, and so benumb him as to take away his feeling, and the use of his limbs: now the apostle's meaning is, that he did not chill and benumb any man's charity, by asking relief from him, for he importuned no man on this account; nor was he benumbed himself, to the detriment of any man; for though he was reduced to great straits, he was not slothful and sluggish in preaching the Gospel, but pursued it with as much diligence and industry as if he had been supported by it in the most handsome manner; nor did he act the part of an idle drone, sit still and starve, but laboured with his own hands, to the relief of himself and others; and whereas it could not be thought he should be able to provide this way thoroughly, both for himself and these that were with him, it was made up by other hands:
for that which was lacking to me; which he could not make up by his own hand labour and industry:
the brethren which came from Macedonia supplied; meaning either Silas and Timotheus, who came to him from Macedonia, whilst he was at Corinth, working at his trade with Aquila and Priscilla, Acts 18:5 who might bring him a supply out of these parts; or else some that belonged to the churches of Macedonia, particularly the Philippians, who frequently communicated to him, and sent him presents by some or other of the brethren, as by Epaphroditus, Phil 4:15.
And in all things, adds he,
I have kept myself from being burdensome unto you; he worked hard, lived sparingly, and received from others; that as in respect to his maintenance, so in everything else he might live without being a dead weight upon them, or any ways troublesome to them: not that a minister's maintenance is, or ought to be reckoned a burden upon a people; it is but a due debt, and what is their just right; but because it is accounted so by carnal men, and such as are disaffected to the Gospel, and the ministry of it, therefore the apostle uses such language:
and so will I keep myself; time is, for the future; he having taken up a resolution in himself not to be chargeable and troublesome to them, but to provide for himself some other way. This he adds, lest they should think that he had said what lie did to stir them up to a discharge of their duty, in contributing towards his support for time to come.
John Wesley
For - I choose to receive help from the poor Macedonians, rather than the rich Corinthians! Were the poor in all ages more generous than the rich?
Robert Jamieson, A. R. Fausset and David Brown
wanted--"was in want."
chargeable--Greek, "burdensome," literally, "to torpify," and so to oppress. JEROME says it is a Cilician word (2Cor 12:14, 2Cor 12:16).
the brethren which came--rather, as Greek, "the brethren when they came." Perhaps Timotheus and Silas (Acts 8:1, Acts 8:5). Compare Phil 4:15-16, which refers to donations received from the Philippians (who were in Macedonia) at two distinct periods ("once and again"), one at Thessalonica, the other after his departure from Macedonia, that is, when he came into Achaia to Corinth (from the church in which city he would receive no help); and this "in the beginning of the Gospel," that is, at its first preaching in these parts. Thus all three, the two Epistles and history, mutually, and no doubt undesignedly, coincide; a sure test of genuineness.
supplied--Greek, "supplied in addition," namely, in addition to their former contributions; or as BENGEL, in addition to the supply obtained by my own manual labor.
11:1011:10: Զի գո՛յ յիս ճշմարտութիւնն Քրիստոսի։ բդ Զի պարծանքս այս ո՛չ արգելցին յինէն ՚ի կողմա՛նս Աքայեցւոց[4127]։ [4127] Ոմանք. Քանզի գոյ իսկ ճշ՛՛։
10 որովհետեւ իմ մէջ կայ Քրիստոսի ճշմարտութիւնը: Այս պարծանքը չի վերանայ ինձնից Աքայիայի կողմերում էլ:
10 Քրիստոսին ճշմարտութիւնը իմ ներսիդիս է, որ այս իմ պարծենալս պիտի չխափանուի Աքայիայի կողմերն ալ։
Զի գոյ յիս ճշմարտութիւնն Քրիստոսի: Զի պարծանքս այս ոչ արգելցին յինէն ի կողմանս Աքայեցւոց:

11:10: Զի գո՛յ յիս ճշմարտութիւնն Քրիստոսի։ բդ Զի պարծանքս այս ո՛չ արգելցին յինէն ՚ի կողմա՛նս Աքայեցւոց[4127]։
[4127] Ոմանք. Քանզի գոյ իսկ ճշ՛՛։
10 որովհետեւ իմ մէջ կայ Քրիստոսի ճշմարտութիւնը: Այս պարծանքը չի վերանայ ինձնից Աքայիայի կողմերում էլ:
10 Քրիստոսին ճշմարտութիւնը իմ ներսիդիս է, որ այս իմ պարծենալս պիտի չխափանուի Աքայիայի կողմերն ալ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1010: По истине Христовой во мне [скажу], что похвала сия не отнимется у меня в странах Ахаии.
11:10  ἔστιν ἀλήθεια χριστοῦ ἐν ἐμοὶ ὅτι ἡ καύχησις αὕτη οὐ φραγήσεται εἰς ἐμὲ ἐν τοῖς κλίμασιν τῆς ἀχαΐας.
11:10. ἔστιν (It-be) ἀλήθεια (an-un-secluding-of) Χριστοῦ (of-Anointed) ἐν (in) ἐμοὶ (unto-ME) ὅτι (to-which-a-one) ἡ (the-one) καύχησις (a-boasting) αὕτη (the-one-this) οὐ (not) φραγήσεται (it-shall-have-been-hedged) εἰς (into) ἐμὲ (to-ME) ἐν (in) τοῖς (unto-the-ones) κλίμασι (unto-reclinings-to) τῆς (of-the-one) Ἀχαίας. (of-an-Achaia)
11:10. est veritas Christi in me quoniam haec gloria non infringetur in me in regionibus AchaiaeThe truth of Christ is in me, that this glorying shall not be broken off in me in the regions of Achaia.
10. As the truth of Christ is in me, no man shall stop me of this glorying in the regions of Achaia.
As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia:

10: По истине Христовой во мне [скажу], что похвала сия не отнимется у меня в странах Ахаии.
11:10  ἔστιν ἀλήθεια χριστοῦ ἐν ἐμοὶ ὅτι ἡ καύχησις αὕτη οὐ φραγήσεται εἰς ἐμὲ ἐν τοῖς κλίμασιν τῆς ἀχαΐας.
11:10. est veritas Christi in me quoniam haec gloria non infringetur in me in regionibus Achaiae
The truth of Christ is in me, that this glorying shall not be broken off in me in the regions of Achaia.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:10: As the truth of Christ is in me - Εστιν αληθεια Χριστου εν εμοι· The truth of Christ is in me. That is: I speak as becomes a Christian man, and as influenced by the Gospel of Christ. It is a solemn form of asseveration, if not to be considered in the sense of an oath.
In the regions of Achaia - The whole of the Peloponnesus, or Morea, in which the city of Corinth stood. From this it appears that he had received no help from any of the other Churches in the whole of that district.
Albert Barnes: Notes on the Bible - 1834
11:10: As the truth of Christ is in me - That is, I solemnly declare this as in the presence of Christ. As I am a Christian man; as I feel bound to declare the truth, and as I must answer to Christ. It is a solemn form of asseveration, equal to an oath; see the note on Rom 9:1; compare Ti1 2:7.
No man shall stop me ... - Margin, "This boasting shall not be stopped in me;" see the note on Co1 9:15. The idea here is, that Paul was solemnly determined that the same thing should continue. He had not been burdensome to any, and he was resolved that he would not be. Rather than be burdensome he had labored with his own hands, and he meant to do it still. No man in all Achaia should ever have reason to say that he had been an idler, and had been supported by the churches when he was doing nothing. It was the fixed and settled purpose of his life never to be burdensome to any man. What a noble resolution! How fixed were the principles of his life! And what an instance of magnanimous self-denial and of elevated purpose! Every man, minister or otherwise, should adopt a similar resolution. He should resolve to receive nothing for which he has not rendered a fair equivalent, and resolve if he has health never to be a burden to his friends or to the church of God. And even if sick he may yet feel that he is not burdensome to others. If he is gentle and grateful; if he makes no unnecessary care; and especially if he furnishes an example of patience and piety, and seeks the blessing of God on his benefactors, he furnishes them what they will usually esteem an ample equivalent. No man need be burdensome to his friends; and all should resolve that by the grace of God they never will be. There is considerable variety in the mss. here (see Mill on the place), but in regard to the general sense there can be no doubt. Nothing should ever hinder this boasting; nothing should deprive him of the privilege of saying that he had not been a burden.
In the regions of Achaia - Achaia was that part of Greece of which Corinth was the capital; see the note on Act 18:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: the truth: Co2 11:31, Co2 1:23, Co2 12:19; Rom 1:9, Rom 9:1; Gal 1:20; Th1 2:5, Th1 2:10; Ti1 2:7
no man shall stop me of this boasting: Gr. this boasting shall not be stopped in me, Co2 11:12, Co2 11:16, Co2 11:17, Co2 10:15; Co1 9:15-18
the regions: Co2 1:1, Co2 9:2; Act 18:12, Act 18:27; Rom 16:5; Co1 16:15; Th1 1:7, Th1 1:8
Geneva 1599
As the (g) truth of Christ is in me, no man shall (h) stop me of this boasting in the regions of Achaia.
(g) This is a form of an oath, as if he said, "Let me not be thought to have any truth in me."
(h) Will be always open to me.
John Gill
As the truth of Christ is in me,.... To show the firmness of his resolution, and how determined he was to abide by it, he joins an oath to it; for these words are the form of an oath; and it is as if he should say, as sure as Christ is truth, who is in me; or as that the truth of grace, or the truth of the Gospel of Christ is in my heart and mouth, so sure will I constantly persevere in this determination; or let the truth of Christ never be thought to be in me, if I do not:
no man shall stop me of this boasting in the regions of Achaia; or this boasting shall not be stopped in me; of preaching the Gospel freely at Corinth, and that he had not been chargeable and burdensome to them; nor would he be for time to come, neither there, nor in any part of Achaia, of which Corinth was the metropolis; See Gill on 2Cor 9:2. No man should stop his mouth from boasting of this, by putting anything into his hands, for he was determined not to receive anything from any person in these climates; not but that he reserved a liberty in himself to receive from other persons and churches, for his comfortable subsistence, and so much the limitation of his resolution to these parts implies; for if he had not intended to have received a supply from any persons whatever, the restriction to the regions of Achaia would have been unnecessary; and he should rather have said, that no man should stop him of this boasting in any part of the world. The Vulgate Latin version reads, "this boasting shall not be broken"; and to the same sense the Syriac version, "this boasting shall not be abolished".
John Wesley
This my boasting shall not be stopped - For I will receive nothing from you.
Robert Jamieson, A. R. Fausset and David Brown
Greek, "There is (the) truth of Christ in me that," &c. (Rom 9:1).
no man shall stop me of--The oldest manuscripts read, "This boasting shall not be shut (that is, stopped) as regards me." "Boasting is as it were personified . . . shall not have its mouth stopped as regards me" [ALFORD].
11:1111:11: Ընդէ՞ր. իբրու թէ ո՞չ սիրիցեմ զձեզ. զայն Աստուած գիտէ.
11 Ինչո՞ւ: Նրա համար, որ չե՞մ սիրում ձեզ: Աստուած գիտէ այդ:
11 Ինչո՞ւ. որպէս թէ չե՞մ սիրեր ձեզ։ Ատիկա Աստուած գիտէ։
Ընդէ՞ր. իբրու թէ ո՞չ սիրիցեմ զձեզ. զայն Աստուած գիտէ:

11:11: Ընդէ՞ր. իբրու թէ ո՞չ սիրիցեմ զձեզ. զայն Աստուած գիտէ.
11 Ինչո՞ւ: Նրա համար, որ չե՞մ սիրում ձեզ: Աստուած գիտէ այդ:
11 Ինչո՞ւ. որպէս թէ չե՞մ սիրեր ձեզ։ Ատիկա Աստուած գիտէ։
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11:1111: Почему же [так поступаю]? Потому ли, что не люблю вас? Богу известно! Но как поступаю, так и буду поступать,
11:11  διὰ τί; ὅτι οὐκ ἀγαπῶ ὑμᾶς; ὁ θεὸς οἶδεν.
11:11. διὰ (Through) τί; (to-what-one?"ὅτι (To-which-a-one) οὐκ (not) ἀγαπῶ (I-excess-off-unto) ὑμᾶς; (to-ye?"ὁ (The-one) θεὸς (a-Deity) οἶδεν. (it-had-come-to-see)
11:11. quare quia non diligo vos Deus scitWherefore? Because I love you not? God knoweth it.
11. Wherefore? because I love you not? God knoweth.
Wherefore? because I love you not? God knoweth:

11: Почему же [так поступаю]? Потому ли, что не люблю вас? Богу известно! Но как поступаю, так и буду поступать,
11:11  διὰ τί; ὅτι οὐκ ἀγαπῶ ὑμᾶς; ὁ θεὸς οἶδεν.
11:11. quare quia non diligo vos Deus scit
Wherefore? Because I love you not? God knoweth it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:11: Wherefore - Why have I acted thus? and why do I propose to continue to act thus? is it because I love you not, and will not permit you to contribute to my support? God knoweth the contrary; I do most affectionately love you.
Albert Barnes: Notes on the Bible - 1834
11:11: Wherefore ... - It is not because I do not love you. It is not from pride, or because I would not as willingly receive aid from you as from any other. It is not because I am more unwilling to be under obligation to you than to others. I have a deep and tender attachment to you; but it is because I can thus best promote the gospel and advance the kingdom of the Redeemer. Possibly it might have been thought that his unwillingness to receive aid from them was some proof of reserve toward them or lack of affection, and this may have been urged against him. This he solemnly denies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: because: Co2 6:11, Co2 6:12, Co2 7:3, Co2 12:15
God: Co2 11:10, Co2 12:2, Co2 12:3; Jos 22:22; Psa 44:21; Joh 2:24, Joh 2:25, Joh 21:17; Act 15:8; Heb 4:13; Rev 2:23
John Gill
Wherefore? because I love you not?.... Why did the apostle do this? why did he take nothing, and resolve to take nothing of the Corinthians, for preaching the Gospel to them? why did he determine, that no man should prevent his glorying of this, in all the country of Achaia? was it because he did not love the Corinthians? some might insinuate this was the reason of it, that he had no true affection for them, and therefore would take none of their gifts, but despised both them and theirs, and loved the Macedonian and other churches better than they. To which he answers by saying,
God knoweth; which is another form of an oath, and is a solemn appeal to God, the searcher of hearts, who knows all things, that he knew he heartily loved them; that it was not want of love to them, which was the reason of his entering into such a resolution, never to take anything of them; but it was something else, quite another thing, which induced him to it, and is mentioned in the following verse.
John Wesley
Do I refuse to receive anything of you, because I love you not? God knoweth that is not the case.
Robert Jamieson, A. R. Fausset and David Brown
Love is often offended at its favors being not accepted, as though the party to whom they are offered wished to be under no obligation to the offerer.
11:1211:12: զոր առնե՛մն՝ եւ արարից. զի հատի՛ց զպատճառս ա՛յնոցիկ՝ որ զպատճա՛ռսն կամիցին. զի որով պարծինն, եւ նոքա՛ իբրեւ զմե՛զ գտանիցին[4128]։ [4128] Ոմանք. Առնեմն արարից... զպատճառս այսոցիկ՝ որ զպատճառս կամիցին, զի որով պարծիցինն։
12 Ինչ որ անում եմ ես, ինչ որ անելու եմ, նրա համար է, որ վերացնեմ պատճառաբանութիւնները նրանց, որ պատճառ են փնտռում, որպէսզի պարծենան, թէ իրենք էլ իբր մեզ նման աշխատում են.
12 Բայց ինչ որ ըրի, պիտի ընեմ ալ, որպէս զի առիթ չտամ անոնց՝ որոնք պատճառ կը փնտռեն, որպէս զի պարծենան թէ իրենք ալ մեզի պէս են։
զոր առնեմն, եւ արարից, զի հատից զպատճառս այնոցիկ որ զպատճառսն կամիցին. զի որով պարծինն, եւ նոքա իբրեւ զմեզ գտանիցին:

11:12: զոր առնե՛մն՝ եւ արարից. զի հատի՛ց զպատճառս ա՛յնոցիկ՝ որ զպատճա՛ռսն կամիցին. զի որով պարծինն, եւ նոքա՛ իբրեւ զմե՛զ գտանիցին[4128]։
[4128] Ոմանք. Առնեմն արարից... զպատճառս այսոցիկ՝ որ զպատճառս կամիցին, զի որով պարծիցինն։
12 Ինչ որ անում եմ ես, ինչ որ անելու եմ, նրա համար է, որ վերացնեմ պատճառաբանութիւնները նրանց, որ պատճառ են փնտռում, որպէսզի պարծենան, թէ իրենք էլ իբր մեզ նման աշխատում են.
12 Բայց ինչ որ ըրի, պիտի ընեմ ալ, որպէս զի առիթ չտամ անոնց՝ որոնք պատճառ կը փնտռեն, որպէս զի պարծենան թէ իրենք ալ մեզի պէս են։
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11:1212: чтобы не дать повода ищущим повода, дабы они, чем хвалятся, в том оказались [такими же], как и мы.
11:12  ὃ δὲ ποιῶ καὶ ποιήσω, ἵνα ἐκκόψω τὴν ἀφορμὴν τῶν θελόντων ἀφορμήν, ἵνα ἐν ᾧ καυχῶνται εὑρεθῶσιν καθὼς καὶ ἡμεῖς.
11:12. Ὃ (To-which) δὲ (moreover) ποιῶ (I-do-unto) καὶ (and) ποιήσω, (I-shall-do-unto,"ἵνα (so) ἐκκόψω (I-might-have-felled-out) τὴν (to-the-one) ἀφορμὴν (to-a-cording-off) τῶν (of-the-ones) θελόντων ( of-determining ) ἀφορμήν, (to-a-cording-off,"ἵνα (so) ἐν (in) ᾧ (unto-which) καυχῶνται ( they-boast-unto ) εὑρεθῶσιν (they-might-have-been-found) καθὼς (down-as) καὶ (and) ἡμεῖς. (we)
11:12. quod autem facio et faciam ut amputem occasionem eorum qui volunt occasionem ut in quo gloriantur inveniantur sicut et nosBut what I do, that I will do: that I may cut off the occasion from them that desire occasion: that wherein they glory, they may be found even as we.
12. But what I do, that I will do, that I may cut off occasion from them which desire an occasion; that wherein they glory, they may be found even as we.
But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we:

12: чтобы не дать повода ищущим повода, дабы они, чем хвалятся, в том оказались [такими же], как и мы.
11:12  ὃ δὲ ποιῶ καὶ ποιήσω, ἵνα ἐκκόψω τὴν ἀφορμὴν τῶν θελόντων ἀφορμήν, ἵνα ἐν ᾧ καυχῶνται εὑρεθῶσιν καθὼς καὶ ἡμεῖς.
11:12. quod autem facio et faciam ut amputem occasionem eorum qui volunt occasionem ut in quo gloriantur inveniantur sicut et nos
But what I do, that I will do: that I may cut off the occasion from them that desire occasion: that wherein they glory, they may be found even as we.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:12: But what I do, etc. - I act thus that I may cut off occasion of glorying, boasting, or calumniating from them - the false prophets and his partisans, who seek occasion - who would be glad that I should become chargeable to you, that it might in some sort vindicate them who exact much from you; for they bring you into bondage, and devour you, Co2 11:20.
Nothing could mortify these persons more than to find that the apostle did take nothing, and was resolved to take nothing; while they were fleecing the people. It is certain that the passage is not to be understood as though the false apostles took nothing from the people, to whatever disinterestedness they might pretend, for the apostle is positive on the contrary; and he was determined to act so that his example should not authorize these deceivers, who had nothing but their self-interest in view, to exact contribution from the people; so that if they continued to boast, they must be bound even as the apostle, taking nothing for their labors; which could never comport with their views of gain and secular profit.
Albert Barnes: Notes on the Bible - 1834
11:12: But what I do - The course of life which I have been pursuing I will continue to pursue. That is, I will continue to preach as I have done without demanding a support. I will labor with my own hands if necessary; I will preach without demanding rigidly what I might be entitled to.
That I may cut off occasion - That I might give them no opportunity of accusing me of desiring to grow rich, and of calumniating me. Paul meant that they should have no plausible pretext even for accusing him; that no man should be able to say that he was preaching merely for the hire.
Which desire occasion - No doubt his enemies eagerly sought opportunities of accusing him, and greatly wished for some plausible reason for charging him with that which would be disgraceful and ruinous to his character. Or it may mean that they desired opportunity from the example of Paul to justify themselves in their course; that they took wages from the church at Corinth largely, and desired to be able to say that they had his example.
That wherein they glory - Probably meaning that they boasted that they preached the gospel for free (gratis); that they received nothing for their labors. Yet while they did this, it is not improbable that they received presents of the Corinthians, and under various pretences contrived to get from them an ample support, perhaps much more than would have been a reasonable compensation. People who profess to preach the gospel gratis, usually contrive in various ways to get more from the people than those who receive a regular and stipulated compensation. By taxing pretty liberally their hospitality; by accepting liberal presents; by frequent proclamation of their self-denial and their poverty, they usually filch large amounts from the people. No people were ever louder in praise of poverty, or in proclamation of their own self-denials than some orders of monks, and that when it might be said almost that the richest possessions of Europe were passing into their hands. At all events, Paul meant that these people should have no opportunity from his course to take any such advantage. He knew what he had a right to 1 Cor. 9, but he had not urged the right. He had received nothing from the church at Corinth, and he meant to receive nothing. He had honestly preached the gospel to them without charge, and he meant still to do it, Co1 9:18. They should, therefore, have no opportunity from his conduct either to accuse him of preaching for money, or of sheltering themselves under his example in pretending to preach for nothing when they were in fact obtaining large sums from the people.
They may be found even as we - That they may be compelled honestly to pursue such a course as I do, and be found to be in fact what they pretend to be. The sense is, "I mean so to act that if they follow my example, or plead my authority, they may be found to lead an honest life; and that if they boast on this subject, they shall boast strictly according to truth. There shall be no trick; nothing underhanded or deceptive in what they do so far as my example can pRev_ent it."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: what: Co2 11:9, Co2 1:17; Job 23:13
that I may: Co1 9:12; Ti1 5:14
them: Gal 1:7; Phil. 1:15-30
they glory: Co2 11:18, Co2 5:12, Co2 10:17; Co1 5:6; Gal 6:13, Gal 6:14
Geneva 1599
But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they (i) glory, they may be found even as we.
(i) Paul's adversaries sought all occasions they could to be equal to him. And therefore seeing they had rather live off the Corinthians then preach to them for nothing, they sought another occasion, that is, to make Paul take something. And if he had done this, then they hoped by this means to be equal to him. For they made such a show of zeal and knowledge, and set it forth with such a flattering type of eloquence, that some of them even despised Paul. But he shows that all this is nothing but frivolities and pretensions.
John Gill
But what I do, that I will do,.... As he preached the Gospel freely at Corinth and in Achaia, so he was determined to do it for the future, for this reason only, or chiefly:
that, says he,
I may cut off occasion from them which desire occasion: meaning the false apostles, who sought for, and were desirous of every occasion and opportunity of exalting themselves, and reproaching him: that wherein they glory, they may be found even as we; the sense of which according to some interpreters is, that whereas some of the false apostles, at least who were rich men, took nothing for preaching, but gave their labours freely, were very desirous that the apostle would receive of the churches in these parts, that they might have an occasion against him, and an opportunity of showing themselves, as in learning and eloquence, so in this respect, to be superior to him, in that they preached freely, and he for gain; wherefore to cut off such an occasion, the apostle determines he would take nothing; that in this very thing which they boasted of, that they preached the Gospel freely, they might appear to be at most to be but upon a par with the apostle, and not to exceed him. This sense would seem very appropriate, was it a clear point that the false apostles received nothing for preaching; but the contrary is most evident; wherefore the apostle's meaning is, that these men were desirous that he would take wages, because they did; that in this respect he might not excel them, and that they might be able to plead his example and authority, and so get an occasion of extorting more money from the Corinthians: wherefore to cut off all such occasion from them, the apostle resolves to take nothing himself; that whereas they boasted they were equal to, or superior to the apostles, they might be found, would they follow their example, even as they, not taking any money at all of them, and poor, and working with their own hands.
John Wesley
Who desire any occasion - To censure me. That wherein they boast, they may be found even as we - They boasted of being "burdensome to no man." But it was a vain boast in them, though not in the apostle.
Robert Jamieson, A. R. Fausset and David Brown
I will do--I will continue to decline help.
occasion--Greek, "the occasion," namely, of misrepresenting my motives, which would be afforded to my detractors, if I accepted help.
that wherein they glory, they may be found even as we--BENGEL joins this clause with "the occasion," namely, of glorying or boasting; the occasion "that they may be found (a point wherein they glory) even as we," that is, quite as disinterested, or virtually, quite as gain-seeking and self-seeking. It cannot mean that the false teachers taught gratuitously even as Paul (compare 2Cor 11:20; 1Cor 9:12). ALFORD less clearly explains by reference to 2Cor 11:18, &c., where the "glorying" here is taken up and described as "glorying after the flesh"; thus it means, that in the matters of which they beast they may be found even as we, that is, we may been a fair and equal footing; that there may be no adventitious comparisons made between us, arising out of misrepresentations of my course of procedure, but that in every matter of boasting we may be fairly compared and judged by facts; FOR (2Cor 11:13) realities they have none, no weapons but misrepresentation, being false apostles.
11:1311:13: Զի այնպիսիքն սո՛ւտ առաքեալք, մշա՛կք նենգաւո՛րք, կերպարանին ՚ի կերպարանս առաքելոց Քրիստոսի։
13 որովհետեւ այդպիսիները՝ սուտ առաքեալներ, նենգաւոր մշակներ, կերպարանաւորւում են Քրիստոսի առաքեալների կերպարանքով.
13 Վասն զի այնպիսիները՝ սուտ առաքեալներ, խաբեբայ բանուորներ ըլլալով՝ Քրիստոսին առաքեալներուն կերպարանքը իրենց վրայ կ’առնեն։
Զի այնպիսիքն սուտ առաքեալք, մշակք նենգաւորք, կերպարանին ի կերպարանս առաքելոց Քրիստոսի:

11:13: Զի այնպիսիքն սո՛ւտ առաքեալք, մշա՛կք նենգաւո՛րք, կերպարանին ՚ի կերպարանս առաքելոց Քրիստոսի։
13 որովհետեւ այդպիսիները՝ սուտ առաքեալներ, նենգաւոր մշակներ, կերպարանաւորւում են Քրիստոսի առաքեալների կերպարանքով.
13 Վասն զի այնպիսիները՝ սուտ առաքեալներ, խաբեբայ բանուորներ ըլլալով՝ Քրիստոսին առաքեալներուն կերպարանքը իրենց վրայ կ’առնեն։
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11:1313: Ибо таковые лжеапостолы, лукавые делатели, принимают вид Апостолов Христовых.
11:13  οἱ γὰρ τοιοῦτοι ψευδαπόστολοι, ἐργάται δόλιοι, μετασχηματιζόμενοι εἰς ἀποστόλους χριστοῦ.
11:13. οἱ (The-ones) γὰρ (therefore) τοιοῦτοι (the-ones-unto-the-ones-these) ψευδαπόστολοι, (false-setees-off,"ἐργάται (workers) δόλιοι , ( guile-belonged ," μετασχηματιζόμενοι ( holdening-with-to ) εἰς (into) ἀποστόλους (to-setees-off) Χριστοῦ: (of-Anointed)
11:13. nam eiusmodi pseudoapostoli operarii subdoli transfigurantes se in apostolos ChristiFor such false apostles are deceitful workmen, transforming themselves into the apostles of Christ.
13. For such men are false apostles, deceitful workers, fashioning themselves into apostles of Christ.
For such [are] false apostles, deceitful workers, transforming themselves into the apostles of Christ:

13: Ибо таковые лжеапостолы, лукавые делатели, принимают вид Апостолов Христовых.
11:13  οἱ γὰρ τοιοῦτοι ψευδαπόστολοι, ἐργάται δόλιοι, μετασχηματιζόμενοι εἰς ἀποστόλους χριστοῦ.
11:13. nam eiusmodi pseudoapostoli operarii subdoli transfigurantes se in apostolos Christi
For such false apostles are deceitful workmen, transforming themselves into the apostles of Christ.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-15: Апостол говорит в крайне резком тоне о своих противниках. Они не Апостолы Христовы, за каких себя выдают, а служители сатаны. Подобно своему господину сатане, иногда принимающему на себя вид светлого ангела (свет -обозначение природы добрых ангелов), эти лжеапостолы принимают на себя вид служителей правды - той правды, возвещать которую считал своим собственным призванием Ап. Павел (Рим I:17). Они предлагают Коринфянам правду через исполнение закона Моисеева, а ведь это ложная дорога к правде: таким путем не достигаешь оправдания (Рим III:20). За этот обман лжеапостолов ждет заслуженное ими наказание. - На вопрос, откуда заимствовал Апостол представление о том, что сатана иногда преображается в светлого ангела, правильнее всего ответить так: из иудейских преданий.
Adam Clarke: Commentary on the Bible - 1831
11:13: For such are false apostles - Persons who pretend to be apostles, but have no mission from Christ.
Deceitful workers - They do preach and labor, but they have nothing but their own emolument in view.
Transforming themselves - Assuming as far as they possibly can, consistently with their sinister views, the habit, manner, and doctrine of the apostles of Christ.
Albert Barnes: Notes on the Bible - 1834
11:13: For such are false apostles - They have no claim to the apostolic office. They are deceivers. They pretend to be apostles; but they have no divine commission from the Redeemer. Paul had thus far argued the case without giving them an explicit designation as deceivers. But here he says that people who had conducted thus; who attempted to impose on the people; who had brought another gospel, whatever pretences they might have - and he was not disposed to deny that there was much that was plausible - were really impostors and the enemies of Christ. It is morally certain, from Co2 11:22, that these people were Jews; but why they had engaged in the work of preaching, or why they had gone to Corinth, cannot with certainty be determined.
Deceitful workers - Impostors. People who practice various arts to impose on others. They were crafty, and fraudulent, and hypocritical. It is probable that they were people who saw that great advantage might be taken of the new religion; people who saw the power which it had over the people, and who saw the confidence which the new converts were inclined to repose in their teachers; perhaps people who had seen the disciples to the Christian faith commit all their property to the hands of the apostles, or who had heard of their doing it (compare Act 4:34-35), and who supposed that by pretending to be apostles also they might come in for a share of this confidence, and avail themselves of this disposition to commit their property to their spiritual guides. To succeed, it was needful as far as possible to undermine the influence of the true apostles, and take their place in the confidence of the people. Thence they were "deceitful (δόλιοι dolioi) workers," full of trick, and cunning, and of plausible arts to impose on others.
Transforming themselves ... - Pretending to be apostles. Hypocritical and deceitful, they yet pretended to have been sent by Christ. This is a direct charge of hypocrisy. They knew they were deceivers; and yet they assumed the high claims of apostles of the Son of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: false: Co2 11:15, Co2 2:17, Co2 4:2; Mat 25:24; Act 15:1, Act 15:24, Act 20:30; Rom 16:18; Gal 1:7, Gal 2:4, Gal 4:17; Gal 6:12; Eph 4:14; Phi 1:15, Phi 1:16; Col 2:4, Col 2:8; Ti1 1:4-7, Ti1 4:1-3, Ti1 6:3-5; Ti2 2:17-19, Ti2 3:5-9, Ti2 4:3, Ti2 4:4; Pe2 2:1-3; Jo1 2:18, Jo1 4:1; Jo2 1:7-11; Jde 1:4; Rev 2:2, Rev 2:9, Rev 2:20, Rev 19:20
deceitful: Phi 3:2; Tit 1:10, Tit 1:11
Geneva 1599
(6) For such [are] false apostles, deceitful workers, transforming themselves into the apostles of Christ.
(6) Now at length he portrays these fellows as they truly are, forewarning that it will come to pass that they will at length betray themselves, no matter how they may be pretending that they have a zeal for God's glory.
John Gill
For such are false apostles,.... Such as those he had in view, who sought an occasion to depress him, and exalt themselves, and to get money from the Corinthians; these were "false apostles", or apostles falsely so called; they had the name, but not the thing; they were not called and sent forth by Christ; they had not the grace of apostleship, or gifts qualifying them for that high office; the power and authority they exercised was usurped by them; they could not prove their mission by true and real miracles; nor had they any seals of their apostleship, as those who were sent by Christ had:
deceitful workers; they went by the name of labourers in Christ's vineyard, when they were loiterers in it; they pretended to work, but did not; and to work for Christ, when they only served themselves, and their own bellies; they took upon them to interpret the Scriptures, but in a very fallacious manner; they walked in craftiness, and handled the word of God deceitfully, and lay in wait to deceive men; and were masters of so much art and cunning, that, if it was possible, they would have deceived the very elect:
transforming themselves into the apostles of Christ: not so much by putting on a like garb or dress, but by pretending to be of the same principles, and to follow their practices, and to pursue the same good ends in their ministrations.
Robert Jamieson, A. R. Fausset and David Brown
For--reason why he is unwilling they should be thought like him [BENGEL].
such--they and those like them.
false apostles--those "overmuch apostles" (see on 2Cor 11:5) are no apostles at all.
deceitful workers--pretending to be "workmen" for the Lord, and really seeking their own gain.
11:1411:14: Եւ չե՛ն ինչ զարմանք. քանզի եւ ինքն Սատանայ կերպարանի ՚ի հրեշտա՛կ լուսոյ.
14 եւ դա զարմանալի բան չէ. քանզի ինքը՝ Սատանան էլ է կերպարանաւորւում որպէս լուսոյ հրեշտակ:
14 Եւ զարմանալի չէ. վասն զի Սատանան ալ լուսաւոր հրեշտակի կերպարանք կ’առնէ։
Եւ չեն ինչ զարմանք, քանզի եւ ինքն Սատանայ կերպարանի ի հրեշտակ լուսոյ:

11:14: Եւ չե՛ն ինչ զարմանք. քանզի եւ ինքն Սատանայ կերպարանի ՚ի հրեշտա՛կ լուսոյ.
14 եւ դա զարմանալի բան չէ. քանզի ինքը՝ Սատանան էլ է կերպարանաւորւում որպէս լուսոյ հրեշտակ:
14 Եւ զարմանալի չէ. վասն զի Սատանան ալ լուսաւոր հրեշտակի կերպարանք կ’առնէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1414: И неудивительно: потому что сам сатана принимает вид Ангела света,
11:14  καὶ οὐ θαῦμα, αὐτὸς γὰρ ὁ σατανᾶς μετασχηματίζεται εἰς ἄγγελον φωτός·
11:14. καὶ (and) οὐ (not) θαῦμα, (a-marvel) αὐτὸς (it) γὰρ (therefore) ὁ (the-one) Σατανᾶς (a-satanas) μετασχηματίζεται ( it-holdeneth-with-to ) εἰς (into) ἄγγελον (to-a-messenger) φωτός: (of-a-light)
11:14. et non mirum ipse enim Satanas transfigurat se in angelum lucisAnd no wonder: for Satan himself transformeth himself into an angel of light.
14. And no marvel; for even Satan fashioneth himself into an angel of light.
And no marvel; for Satan himself is transformed into an angel of light:

14: И неудивительно: потому что сам сатана принимает вид Ангела света,
11:14  καὶ οὐ θαῦμα, αὐτὸς γὰρ ὁ σατανᾶς μετασχηματίζεται εἰς ἄγγελον φωτός·
11:14. et non mirum ipse enim Satanas transfigurat se in angelum lucis
And no wonder: for Satan himself transformeth himself into an angel of light.
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Adam Clarke: Commentary on the Bible - 1831
11:14: And no marvel - Και ου θαυμαστον· And no wonder; it need not surprise you what the disciples do, when you consider the character of the master.
Satan himself is transformed into an angel of light - As in Co2 11:3 the apostle had the history of the temptation and fall of man particularly in view, it is very likely that here he refers to the same thing. In what ever form Satan appeared to our first mother, his pretensions and professions gave him the appearance of a good angel; and by pretending that Eve should get a great increase of light, that is, wisdom and understanding, he deceived her, and led her to transgress. It is generally said that Satan has three forms under which he tempts men:
1. The subtle serpent.
2. The roaring lion.
3. The angel of light.
He often, as the angel of light, persuades men to do things under the name of religion, which are subversive of it. Hence all the persecutions, faggots, and fires of a certain Church, under pretense of keeping heresy out of the Church; and hence all the horrors and infernalities of the inquisition. In the form of heathen persecution, like a lion he has ravaged the heritage of the Lord. And by means of our senses and passions, as the subtle serpent, he is frequently deceiving us, so that often the workings of corrupt nature are mistaken for the operations of the Spirit of God.
Albert Barnes: Notes on the Bible - 1834
11:14: And no marvel - And it is not wonderful, Co2 11:15. Since Satan himself is capable of appearing to be an angel of light, it is not to be deemed strange that those who are in his service also should resemble him.
For Satan himself is transformed ... - That is, he who is an apostate angel; who is malignant and wicked; who is the prince of evil, assumes the appearance of a holy angel. Paul assumes this as an indisputable and admitted truth, without attempting to prove it, and without referring to any particular instances. Probably he had in his eye cases where Satan put on false and delusive appearances for the purpose of deceiving, or where he assumed the appearance of great sanctity and Rev_erence for the authority of God. Such instances occurred in the temptation of our first parents Gen 3:1-6, and in the temptation of the Saviour, mat 4. The phrase "an angel of light," means a pure and holy angel, light being the emblem of purity and holiness. Such are all the angels that dwell in heaven; and the idea is, that Satan assumes such a form as to appear to be such an angel. Learn here:
(1) His power. He can assume such an aspect as he pleases. He can dissemble and appear to be eminently pious. He is the prince of duplicity as well as of wickedness; and it is the consummation of bad power for an individual to be able to assume any character which he pleases.
(2) his art. he is long practiced in deceitful arts. For six thousand years he has been practicing the art of delusion. And with him it is perfect.
(3) we are not to sup pose that all that appears to be piety is piety. Some of the most plausible appearances of piety are assumed by Satan and his ministers. None ever professed a profounder regard for the authority of God than Satan did when he tempted the Saviour. And if the prince of wickedness can appear to be an angel of light, we are not to be surprised if those who have the blackest hearts appear to be people of most eminent piety.
(4) we should be on our guard. We should not listen to suggestions merely because they appear to come from a pious man, nor because they seem to be prompted by a regard to the will of God. We may be always sure that, if we are to be tempted, it will be by some one having a great appearance of virtue and religion.
(5) we are not to expect that Satan will appear to man to be as bad as he is. He never shows himself openly to be a spirit of pure wickedness; or black and abominable in his character; or full of evil and hateful. He would thus defeat himself. It is for this reason that wicked people do not believe that there is such a being as Satan. Though continually under his influence and "led captive by him at his will," yet they neither see him nor the chains which lead them, nor are they willing to believe in the existence of the one or the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: for: Co2 11:3, Co2 2:11; Gen 3:1-5; Mat 4:1-10; Gal 1:8; Rev 12:9
Geneva 1599
And no marvel; for Satan himself is transformed into an angel of (k) light.
(k) By light is meant the heavenly glory, of which the angels are partakers.
John Gill
And no marvel,.... This need not be wondered at, nor is it any new or strange thing; nor should it be thought to be incredible that there are such persons in being:
for Satan himself is transformed into an angel of light; a good angel, one that has his abode in the regions of light; and is possessed of divine and spiritual light and understanding; who is clothed and arrayed with light, this is his form and essence. The apostle speaks agreeably to the notion, of the Jews, who say (t),
"rwa Mh Mlk Mykalmhv, "that all the angels are light", the clothing of God himself;''
and they have a distinction between , "angels of the day", and angels of the night (u): now Satan, the enemy of mankind, sometimes appears in the form of one of these; as he did to Eve in the garden, and to Christ in the wilderness; and by such appearances he often imposes on mankind; pretends the greatest friendship, when he designs nothing but ruin; and under a notion of good, either honest, or pleasant, or profitable, draws on into the commission of the greatest evils; and, under a show of truth, introduces the most notorious falsehoods and errors; and, under a pretence of religion, all sorts of idolatry, superstition, and impiety; it is in this way he has succeeded in his enterprises and temptations; these are his wiles, stratagems, and cunning devices.
(t) R. Abraham Seba, Tzeror Hammor, fol. 18. 4. (u) Zohar in Numb. fol. 91. 1. & 93. 3.
John Wesley
Satan himself is transformed - Uses to transform himself; to put on the fairest appearances.
Robert Jamieson, A. R. Fausset and David Brown
is transformed--rather, "transforms himself" (compare Job 1:6); habitually; the first occasion of his doing so was in tempting Eve. "Himself" is emphatical: If their master himself, who is the "prince of darkness," the most alien to light, does so, it is less marvellous in the case of them who are his servants (Lk 22:54; Eph 6:12).
11:1511:15: եւ ո՛չինչ է մեծ՝ թէ եւ պաշտօնեա՛յք նորա կերպարանին իբրեւ զպաշտօնեա՛յք արդարութեան. որոց կատարածն եղիցի ըստ գործո՛ց իւրեանց[4129]։ [4129] Ոմանք. Իբրեւ պաշտօնեայք։
15 Եւ տարօրինակ չէ, որ նրա պաշտօնեաներն էլ կերպարանաւորուեն որպէս արդարութեան պաշտօնեաներ, որոնց վախճանը կը լինի ըստ իրենց գործերի:
15 Ուրեմն մեծ բան մը չէ, որ անոր պաշտօնեաներն ալ արդարութեան պաշտօնեաներուն կերպարանքը առնեն։ Իրենց վերջը իրենց գործերուն համեմատ պիտի ըլլայ։
Եւ ոչինչ է մեծ թէ եւ պաշտօնեայք նորա կերպարանին իբրեւ զպաշտօնեայք արդարութեան. որոց կատարածն եղիցի ըստ գործոց իւրեանց:

11:15: եւ ո՛չինչ է մեծ՝ թէ եւ պաշտօնեա՛յք նորա կերպարանին իբրեւ զպաշտօնեա՛յք արդարութեան. որոց կատարածն եղիցի ըստ գործո՛ց իւրեանց[4129]։
[4129] Ոմանք. Իբրեւ պաշտօնեայք։
15 Եւ տարօրինակ չէ, որ նրա պաշտօնեաներն էլ կերպարանաւորուեն որպէս արդարութեան պաշտօնեաներ, որոնց վախճանը կը լինի ըստ իրենց գործերի:
15 Ուրեմն մեծ բան մը չէ, որ անոր պաշտօնեաներն ալ արդարութեան պաշտօնեաներուն կերպարանքը առնեն։ Իրենց վերջը իրենց գործերուն համեմատ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1515: а потому не великое дело, если и служители его принимают вид служителей правды; но конец их будет по делам их.
11:15  οὐ μέγα οὗν εἰ καὶ οἱ διάκονοι αὐτοῦ μετασχηματίζονται ὡς διάκονοι δικαιοσύνης, ὧν τὸ τέλος ἔσται κατὰ τὰ ἔργα αὐτῶν.
11:15. οὐ (not) μέγα (great) οὖν (accordingly) εἰ (if) καὶ (and) οἱ (the-ones) διάκονοι (raisers-through) αὐτοῦ (of-it) μετασχηματίζονται (they-be-holdened-with-to) ὡς (as) διάκονοι (raisers-through) δικαιοσύνης, (of-a-course-belongedness," ὧν ( of-which ) τὸ (the-one) τέλος (a-finish) ἔσται ( it-shall-be ) κατὰ (down) τὰ (to-the-ones) ἔργα (to-works) αὐτῶν. (of-them)
11:15. non est ergo magnum si ministri eius transfigurentur velut ministri iustitiae quorum finis erit secundum opera ipsorumTherefore it is no great thing if his ministers be transformed as the ministers of justice, whose end shall be according to their works.
15. It is no great thing therefore if his ministers also fashion themselves as ministers of righteousness; whose end shall be according to their works.
Therefore [it is] no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works:

15: а потому не великое дело, если и служители его принимают вид служителей правды; но конец их будет по делам их.
11:15  οὐ μέγα οὗν εἰ καὶ οἱ διάκονοι αὐτοῦ μετασχηματίζονται ὡς διάκονοι δικαιοσύνης, ὧν τὸ τέλος ἔσται κατὰ τὰ ἔργα αὐτῶν.
11:15. non est ergo magnum si ministri eius transfigurentur velut ministri iustitiae quorum finis erit secundum opera ipsorum
Therefore it is no great thing if his ministers be transformed as the ministers of justice, whose end shall be according to their works.
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Adam Clarke: Commentary on the Bible - 1831
11:15: Whose end shall be according to their works - A bad way leads to a bad end. The way of sin is the way to hell.
Albert Barnes: Notes on the Bible - 1834
11:15: Therefore it is no great thing ... - It is not to be deemed surprising. You are not to wonder if people of the basest, blackest character put on the appearance of the greatest sanctity, and even become eminent as professed preachers of righteousness.
Whose end shall be ... - Whose final destiny. Their doom in eternity shall not be according to their fair professions and plausible pretences, for they cannot deceive God; but shall be according to their real character, and their works. Their work is a work of deception, and they shall be judged according to that. What Revelations there will be in the day of judgment, when all impostors shall be unmasked, and when all hypocrites and deceivers shall be seen in their true colors! And how desirable is it that there should be such a day to disclose all beings in their true character, and foRev_er to remove imposture and delusion from the universe!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: no: Kg2 5:13; Co1 9:11
his: Co2 11:13; Act 13:10; Eph 6:12; Rev 9:11, Rev 13:2, Rev 13:14, Rev 19:19-21, Rev 20:2, Rev 20:3, Rev 20:7-10
the ministers: Co2 11:23, Co2 3:9
whose: Isa 9:14, Isa 9:15; Jer 5:31, Jer 23:14, Jer 23:15, Jer 28:15-17, Jer 29:32; Eze 13:10-15, Eze 13:22; Mat 7:15, Mat 7:16; Gal 1:8, Gal 1:9; Phi 3:19; Th2 2:8-12; Pe2 2:3, Pe2 2:13-22; Jde 1:4, Jde 1:10-13
John Gill
Therefore it is no great thing,.... It is no strange and wonderful thing; it may easily be given into; no man need to make any doubt of it, or hesitate concerning it, since the devil himself, who is an angel of darkness, is transformed into an angel of light:
if his ministers also be transformed as the ministers of righteousness; not that they really are transformed into such ministers, but they appear and look like such; they are not really, but "as the ministers of righteousness"; they put on the form and air of faithful upright ministers of the word, and would be thought to be such; they mimic Gospel preachers, who assert the doctrine of justification by the righteousness of Christ, though they most miserably corrupt it, and blend it with something of their own; and which they endeavour to palliate, and cover from the sight of men; and especially they set up themselves as such, by pretending to be great friends to holiness and good works, which they press with much vehemence, and oppose to the doctrines of grace, with all their might and main; in doing which, they greatly serve their master, whose ministers they are; and who well knows that the doctrine of works may do much prejudice to the Gospel interest, and churches of Christ, but will never convert nor save one soul: a dreadful character these men have, for though they would pass for ministers of righteousness, friends to holiness, and men zealous of good works, they are no other than ministers of Satan, doing his work, serving his interest, and propagating his kingdom, which is a kingdom of darkness:
whose end shall be according to their works; for either God will make public examples of them in this world, or if they are not made manifest here, though they may deceive themselves and others, they cannot deceive God; he will take off the mask, their hypocrisy shall be detected, their evil works will be laid open, and they will be judged according to them, and condemned for them to everlasting punishment.
John Wesley
Therefore it is no great, no strange, thing; whose end, notwithstanding all their disguises, shall be according to their works.
Robert Jamieson, A. R. Fausset and David Brown
no great thing--no difficult matter.
if his ministers also--as well as himself.
righteousness--answering to "light" (2Cor 11:14); the manifestation wherewith God reveals Himself in Christ (Mt 6:33; Rom 1:17).
end--The test of things is the end which strips off every specious form into which Satan's agents may now "transform" themselves (compare Phil 3:19, Phil 3:21).
according to their works--not according to their pretensions.
11:1611:16: Դարձեա՛լ ասեմ, մի՛ ոք համարեսցի զիս անզգամ. ապա թէ ոչ, գո՛նէ՝ իբրեւ զանզգամ ընկալարուք զիս, զի եւ ե՛ս փո՛քր մի ինչ պարծեցայց։
16 Դարձեալ ասում եմ. ոչ ոք ինձ յիմար թող չհամարի, - կամ գոնէ իբրեւ յիմար ընդունեցէք ինձ, - որպէսզի ես էլ մի փոքր պարծենամ:
16 Դարձեալ կ’ըսեմ, ոչ ոք զիս անմիտ թող սեպէ, բայց գոնէ անմիտի մը պէս զիս ընդունեցէք, որպէս զի ես ալ քիչ մը պարծենամ։
Դարձեալ ասեմ, մի՛ ոք համարեսցի զիս անզգամ, ապա թէ ոչ` գոնէ իբրեւ զանզգամ ընկալարուք զիս, զի եւ ես փոքր մի ինչ պարծեցայց:

11:16: Դարձեա՛լ ասեմ, մի՛ ոք համարեսցի զիս անզգամ. ապա թէ ոչ, գո՛նէ՝ իբրեւ զանզգամ ընկալարուք զիս, զի եւ ե՛ս փո՛քր մի ինչ պարծեցայց։
16 Դարձեալ ասում եմ. ոչ ոք ինձ յիմար թող չհամարի, - կամ գոնէ իբրեւ յիմար ընդունեցէք ինձ, - որպէսզի ես էլ մի փոքր պարծենամ:
16 Դարձեալ կ’ըսեմ, ոչ ոք զիս անմիտ թող սեպէ, բայց գոնէ անմիտի մը պէս զիս ընդունեցէք, որպէս զի ես ալ քիչ մը պարծենամ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1616: Еще скажу: не почти кто-нибудь меня неразумным; а если не так, то примите меня, хотя как неразумного, чтобы и мне сколько-- нибудь похвалиться.
11:16  πάλιν λέγω, μή τίς με δόξῃ ἄφρονα εἶναι· εἰ δὲ μή γε, κἂν ὡς ἄφρονα δέξασθέ με, ἵνα κἀγὼ μικρόν τι καυχήσωμαι.
11:16. Πάλιν (Unto-furthered) λέγω, (I-forth,"μή (lest) τίς (a-one) με (to-me) δόξῃ (it-might-have-thought-unto) ἄφρονα (to-un-centered-of) εἶναι:-- (to-be) εἰ (if) δὲ (moreover) μήγε, (lest-too,"κἂν (and-ever) ὡς (as) ἄφρονα (to-un-centered-of) δέξασθέ ( ye-should-have-received ) με, (to-me,"ἵνα (so) κἀγὼ (and-I) μικρόν (to-small) τι (to-a-one) καυχήσωμαι : ( I-might-have-boasted-unto )
11:16. iterum dico ne quis me putet insipientem alioquin velut insipientem accipite me ut et ego modicum quid glorierI say again (Let no man think me to be foolish: otherwise take me as one foolish, that I also may glory a little):
16. I say again, Let no man think me foolish; but if , yet as foolish receive me, that I also may glory a little.
I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little:

16: Еще скажу: не почти кто-нибудь меня неразумным; а если не так, то примите меня, хотя как неразумного, чтобы и мне сколько-- нибудь похвалиться.
11:16  πάλιν λέγω, μή τίς με δόξῃ ἄφρονα εἶναι· εἰ δὲ μή γε, κἂν ὡς ἄφρονα δέξασθέ με, ἵνα κἀγὼ μικρόν τι καυχήσωμαι.
11:16. iterum dico ne quis me putet insipientem alioquin velut insipientem accipite me ut et ego modicum quid glorier
I say again (Let no man think me to be foolish: otherwise take me as one foolish, that I also may glory a little):
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-21: Апостол еще раз просить снисхождения у своих читателей к тому самовосхвалению, с каким он должен теперь выступить. Хорошо было бы, если они не почли его за это неразумным, но если уже они не в состоянии посмотреть на него иначе, то пусть выслушают хотя как человека "не в себе" (неразумного). Ведь они - с горькой иронией прибавляет Апостол - много теряют от врагов-иудействующих, которые их всячески эксплуатируют. Почему же бы им не отнестись снисходительно и к Апостолу Павлу? Они должны при том вспомнить, что и Апостолу есть чем похвалиться, если находят чем хвалиться его противники. Конечно, он не эксплуатировал Коринфян, но у него во всяком случае это зависело не от того, чтобы он не чувствовал за собою права на получение содержания от Коринфян, а от того, что так стыдно было бы поступать (к стыду -стыду ихнему, противников).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle Asserts His Claims.A. D. 57.
16 I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little. 17 That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting. 18 Seeing that many glory after the flesh, I will glory also. 19 For ye suffer fools gladly, seeing ye yourselves are wise. 20 For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face. 21 I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also.

Here we have a further excuse that the apostle makes for what he was about to say in his own vindication. 1. He would not have them think he was guilty of folly, in saying what he said to vindicate himself: Let no man think me a fool, v. 16. Ordinarily, indeed, it is unbecoming a wise man to be much and often speaking in his own praise. Boasting of ourselves is usually not only a sign of a proud mind, but a mark of folly also. However, says the apostle, yet as a fool receive me; that is, if you count it folly in me to boast a little, yet give due regard to what I shall say. 2. He mentions a caution, to prevent the abuse of what he should say, telling them that what he spoke, he did not speak after the Lord, v. 17. He would not have them think that boasting of ourselves, or glorying in what we have, is a thing commanded by the Lord in general unto Christians, nor yet that this is always necessary in our own vindication; though it may be lawfully used, because not contrary to the Lord, when, strictly speaking, it is not after the Lord. It is the duty and practice of Christians, in obedience to the command and example of the Lord, rather to humble and abase themselves; yet prudence must direct in what circumstances it is needful to do that which we may do lawfully, even speak of what God has wrought for us, and in us, and by us too. 3. He gives a good reason why they should suffer him to boast a little; namely, because they suffered others to do so who had less reason. Seeing many glory after the flesh (of carnal privileges, or outward advantages and attainments), I will glory also, v. 18. But he would not glory in those things, though he had as much or more reason than others to do so. But he gloried in his infirmities, as he tells them afterwards. The Corinthians thought themselves wise, and might think it an instance of wisdom to bear with the weakness of others, and therefore suffered others to do what might seem folly; therefore the apostle would have them bear with him. Or these words, You suffer fools gladly, seeing you yourselves are wise (v. 19), may be ironical, and then the meaning is this: "Notwithstanding all your wisdom, you willingly suffer yourselves to be brought into bondage under the Jewish yoke, or suffer others to tyrannize over you; nay, to devour you, or make a prey of you, and take of you hire for their own advantage, and to exalt themselves above you, and lord it over you; nay, even to smite you on the face, or impose upon you to your very faces (v. 20), upbraiding you while they reproach me, as if you had been very weak in showing regard to me," v. 21. Seeing this was the case, that the Corinthians, or some among them, could so easily bear all this from the false apostles, it was reasonable for the apostle to desire, and expect, they should bear with what might seem to them an indiscretion in him, seeing the circumstances of the case were such as made it needful that whereinsoever any were bold he should be bold also, v. 21.
Adam Clarke: Commentary on the Bible - 1831
11:16: Let no man think me a fool - See the note on Co2 11:1. As the apostle was now going to enter into a particular detail of his qualifications, natural, acquired, and spiritual; and particularly of his labors and sufferings; he thinks it necessary to introduce the discourse once more as he did Co2 11:1.
Albert Barnes: Notes on the Bible - 1834
11:16: I say again - I repeat it. He refers to what he had said in Co2 11:1. The sense is, "I have said much respecting myself which may seem to be foolish. I admit that to boast in this manner of one's own self in general is folly. But circumstances compel me to it. And I entreat you to look at those circumstances and not regard me as a fool for doing it."
If otherwise - If you think otherwise. If I cannot obtain this of you that you will not regard me as acting prudently and wisely. If you will think me foolish, still I am constrained to make these remarks in vindication of myself.
Yet as a fool receive me - Margin, "Suffer;" see Co2 11:1. Bear with me as you do with others. Consider how much I have been provoked to this; how necessary it is to my character; and do not reject and despise me because I am constrained to say that of myself which is usually regarded as foolish boasting.
That I may boast myself a little - Since others do it and are not rebuked, may I be permitted to do it also; see Co2 11:18-19. There is something sarcastic in the words "a little." The sense is, "Others are allowed to boast a great deal. Assuredly I may be allowed to boast a little of what I have done."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: say: Co2 11:1
Let: Co2 11:21-23, Co2 12:6, Co2 12:11
receive me: or, suffer me, Co2 11:1, Co2 11:19
Geneva 1599
(7) I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little.
(7) He goes forward boldly, and using a vehement irony or type of taunting, desires the Corinthians to pardon him, if for a time he argues as a fool before them, who are wise, along with those other wise ones, as he talks about those external things such as his stock, his ancestors, and valiant acts.
John Gill
I say again, let no man think me a fool,.... For praising himself, or speaking in his own commendation; which he was obliged to do, in vindication of his own character, against the false apostles, for the sake of the Gospel he preached, and for the advantage and welfare of the Corinthians; that they might not be imposed upon and carried away with the insinuations of these deceitful men; wherefore he desires them once more, that if he must be accounted a fool for speaking in his own behalf;
if otherwise, says he, if they could not be persuaded that he acted a wise part, but must be looked upon as a fool, for what he said of himself,
yet as a fool receive me; or "suffer me", or bear with my folly: he desires that he might have, and use the liberty which fools have usually granted to them, to speak out the truth, and all they know, which is not always allowed to wise men:
that I may boast myself a little; in a few instances, and for a small space of time; he suggests, that the false apostles boasted much of themselves, and they bore with them, and had done so for a great while; and therefore it was no unreasonable request he made, that they would also suffer him to boast of himself a little, especially since there was such an absolute necessity for it.
John Wesley
I say again - He premises a new apology to this new commendation of himself. Let no man think me a fool - Let none think I do this without the utmost necessity. But if any do think me foolish herein, yet bear with my folly.
Robert Jamieson, A. R. Fausset and David Brown
I say again--again taking up from 2Cor 11:1 the anticipatory apology for his boasting.
if otherwise--but if ye will not grant this; if ye will think me a fool.
yet as a fool--"yet even as a fool receive me"; grant me the indulgent hearing conceded even to one suspected of folly. The Greek denotes one who does not rightly use his mental powers; not having the idea of blame necessarily attached to it; one deceived by foolish vanities, yet boasting himself [TITTMANN], (2Cor 11:17, 2Cor 11:19).
that I--The oldest manuscripts read, "that I, too," namely, as well as they, may boast myself.
11:1711:17: Եւ զոր խօսիմս, ո՛չ եթէ ըստ Տեառն ինչ խօսիմ, այլ իբրեւ անզգամութեամբ՝ ըստ կարգի ա՛յդց պարծանաց[4130]։ [4130] ՚Ի բազումս պակասի. Ըստ Տեառն ինչ խօսիմ։
17 Եւ ինչ որ խօսում եմ, ոչ թէ ըստ Տիրոջ ուզածի եմ խօսում, այլ՝ որպէս մի յիմար, որ պարծենալու վիճակի մէջ է գտնւում:
17 Ինչ որ ես կը խօսիմ, ո՛չ թէ Տէրոջը կամքին պէս կը խօսիմ, հապա որպէս թէ անմտութիւնով մը՝ այդ պարծենալուն վստահութիւնովը։
Եւ զոր խօսիմս` ոչ եթէ ըստ Տեառն ինչ խօսիմ, այլ իբրեւ անզգամութեամբ` ըստ կարգի այդց պարծանաց:

11:17: Եւ զոր խօսիմս, ո՛չ եթէ ըստ Տեառն ինչ խօսիմ, այլ իբրեւ անզգամութեամբ՝ ըստ կարգի ա՛յդց պարծանաց[4130]։
[4130] ՚Ի բազումս պակասի. Ըստ Տեառն ինչ խօսիմ։
17 Եւ ինչ որ խօսում եմ, ոչ թէ ըստ Տիրոջ ուզածի եմ խօսում, այլ՝ որպէս մի յիմար, որ պարծենալու վիճակի մէջ է գտնւում:
17 Ինչ որ ես կը խօսիմ, ո՛չ թէ Տէրոջը կամքին պէս կը խօսիմ, հապա որպէս թէ անմտութիւնով մը՝ այդ պարծենալուն վստահութիւնովը։
zohrab-1805▾ eastern-1994▾ western am▾
11:1717: Что скажу, то скажу не в Господе, но как бы в неразумии при такой отважности на похвалу.
11:17  ὃ λαλῶ οὐ κατὰ κύριον λαλῶ, ἀλλ᾽ ὡς ἐν ἀφροσύνῃ, ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως.
11:17. ὃ (to-which) λαλῶ (I-speak-unto) οὐ (not) κατὰ (down) κύριον (to-Authority-belonged) λαλῶ, (I-speak-unto,"ἀλλ' (other) ὡς (as) ἐν (in) ἀφροσύνῃ, (unto-an-un-centeredness,"ἐν (in) ταύτῃ (unto-the-one-this) τῇ (unto-the-one) ὑποστάσει (unto-a-standing-under) τῆς (of-the-one) καυχήσεως. (of-a-boasting)
11:17. quod loquor non loquor secundum Dominum sed quasi in insipientia in hac substantia gloriaeThat which I speak, I speak not according to God: but as it were in foolishness, in this matter of glorying.
17. That which I speak, I speak not after the Lord, but as in foolishness, in this confidence of glorying.
That which I speak, I speak [it] not after the Lord, but as it were foolishly, in this confidence of boasting:

17: Что скажу, то скажу не в Господе, но как бы в неразумии при такой отважности на похвалу.
11:17  ὃ λαλῶ οὐ κατὰ κύριον λαλῶ, ἀλλ᾽ ὡς ἐν ἀφροσύνῃ, ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως.
11:17. quod loquor non loquor secundum Dominum sed quasi in insipientia in hac substantia gloriae
That which I speak, I speak not according to God: but as it were in foolishness, in this matter of glorying.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:17: I speak it not after the Lord - Were it not for the necessity under which I am laid to vindicate my apostleship, my present glorying would be inconsistent with my Christian profession of humility, and knowing no one after the flesh.
Albert Barnes: Notes on the Bible - 1834
11:17: That which I speak - In praise of myself.
I speak it not after the Lord - see the note on Co1 7:12. The phrase here may mean either, I do not speak this by inspiration or claiming to be inspired by the Lord; or more probably it may mean, I do not speak this imitating the example of the Lord Jesus or strictly as becomes his follower. He was eminently modest, and never vaunted or boasted. And Paul probably means to say, "I do not in this profess to follow him entirely. I admit that it is a departure from his pure example in this respect. But circumstances have compelled me and much as I would prefer another strain at remark, and sensible as I am in general of the folly of boasting, yet a regard to my apostolic office and authority urges me to this course." Bloomfield supposes that the apostle is not speaking seriously, but that he has an allusion to their view of what he was saying. "Be it so, if you think that what I speak, I speak not as I profess to do according to the Lord, or with a view to subserve the purposes of his religion, but as it were in folly, in the confidence of boasting, yet permit me to do it notwithstanding, since you allow others to do it." It is not easy to settle which is the true sense of the passage. I see no conclusive evidence against either. But the former seems to me to be most in accordance with the scope of the whole. Paul admitted that what he said was not in exact accordance with the spirit of the Lord Jesus; and in admitting this he designed probably to administer a delicate hint that all their boasting was a wide departure from that spirit.
As it were foolishly - As in folly. It is to be admitted that to boast is in general foolish; and I admit that my language is open to this general charge.
In this confidence of boasting - In confident boasting. I speak confidently and I admit in the spirit of boasting.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: I speak it: Co1 7:6, Co1 7:12
foolishly: Co2 11:18-27, Co2 9:4; Phi 3:3-6
John Gill
That which I speak,.... Meaning in vindication and commendation of himself, on this subject of glorying; or, as here expressed,
in this confidence of boasting; for which he thought he had good ground and foundation to go upon, and therefore might express himself with the greatest assurance, see 2Cor 9:4 this he declares he spoke not as from the Lord, but of himself:
I speak it not after the Lord; or "Christ", as some copies read; or "our Lord", as the Syriac version; his sense is, that he did not then speak as an apostle, or one sent by Christ; he put off this character for the present, and took that of a fool upon him, that he might speak the more freely to the Corinthians, and the more severely against the false apostles; he did not pretend to any express command from Christ for so doing, or that he acted in imitation of him, who was meek and lowly; or that what he said came from the Spirit of the Lord; or, indeed, that it was agreeably to his own Spirit, and the principles of grace formed in him; but was obliged to it, through the boasts of the false apostles; which though it was not criminal and unlawful, but necessary, right, and proper, considering the reasons of it, the end for which, and the intention and view with which it was done; yet viewing the form and manner of this boasting, without attending to the circumstances of it, it had the appearance of folly: wherefore the apostle says, he spoke not as according to the commandment, or example of his Lord; or according to the Spirit of the Lord, or his own Spirit, as renewed by his grace:
but as it were foolishly; he does not say that what he said was foolishness, but it looked like it, and would be deemed so by such who were strangers to the true springs of it.
John Wesley
I speak not after the Lord - Not by an express command from him; though still under the direction of his Spirit. But as it were foolishly - In such a manner as many may think foolish.
Robert Jamieson, A. R. Fausset and David Brown
not after the Lord--By inspired guidance he excepts this "glorying" or "boasting" from the inspired authoritativeness which belongs to all else that he wrote; even this boasting, though undesirable in itself, was permitted by the Spirit, taking into account its aim, namely, to draw off the Corinthians from their false teachers to the apostle. Therefore this passage gives no proof that any portion of Scripture is uninspired. It merely guards against his boasting being made a justification of boasting in general, which is not ordinarily "after the Lord," that is, consistent with Christian humility.
foolishly--Greek, "in foolishness."
confidence of boasting-- (2Cor 9:4).
11:1811:18: Եւ քանզի բազո՛ւմք պարծին ըստ մարմնոյ, որպէս եւ ես պարծեցայց[4131]։ [4131] ՚Ի բազումս պակասի. Ըստ մարմնոյ, որպէս եւ ես։
18 Եւ որովհետեւ շատերն են պարծենում մարդկային նկատումներից առաջնորդուած, ես էլ եմ պարծենալու:
18 Որովհետեւ շատեր մարմնի կողմանէ կը պարծենան, ես ալ պիտի պարծենամ։
Եւ քանզի բազումք պարծին ըստ մարմնոյ, եւ ես պարծեցայց:

11:18: Եւ քանզի բազո՛ւմք պարծին ըստ մարմնոյ, որպէս եւ ես պարծեցայց[4131]։
[4131] ՚Ի բազումս պակասի. Ըստ մարմնոյ, որպէս եւ ես։
18 Եւ որովհետեւ շատերն են պարծենում մարդկային նկատումներից առաջնորդուած, ես էլ եմ պարծենալու:
18 Որովհետեւ շատեր մարմնի կողմանէ կը պարծենան, ես ալ պիտի պարծենամ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1818: Как многие хвалятся по плоти, то и я буду хвалиться.
11:18  ἐπεὶ πολλοὶ καυχῶνται κατὰ σάρκα, κἀγὼ καυχήσομαι.
11:18. ἐπεὶ (Upon-if) πολλοὶ ( much ) καυχῶνται ( they-boast-unto ) κατὰ (down) [τὴν] "[to-the-one]"σάρκα, (to-a-flesh,"κἀγὼ (and-I) καυχήσομαι . ( I-shall-boast-unto )
11:18. quoniam multi gloriantur secundum carnem et ego gloriaborSeeing that many glory according to the flesh, I will glory also.
18. Seeing that many glory after the flesh, I will glory also.
Seeing that many glory after the flesh, I will glory also:

18: Как многие хвалятся по плоти, то и я буду хвалиться.
11:18  ἐπεὶ πολλοὶ καυχῶνται κατὰ σάρκα, κἀγὼ καυχήσομαι.
11:18. quoniam multi gloriantur secundum carnem et ego gloriabor
Seeing that many glory according to the flesh, I will glory also.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
11:18: Seeing that many glory after the flesh - Boast of external and secular things.
Albert Barnes: Notes on the Bible - 1834
11:18: Seeing that many glory ... - The false teachers in Corinth. They boasted of their birth, rank, natural endowments, eloquence, etc.; see Co2 11:22. Compare Phi 3:3-4.
I will glory also - I also will boast of my endowments, which though somewhat different yet pertain in the main to the "flesh" also; see Co2 11:23 ff. His endowments "in the flesh," or what he had to boast of pertaining to the flesh, related not so much to birth and rank, though not inferior to them in these, but to what the flesh had endured - to stripes and imprisonments, and hunger and peril. This is an exceedingly delicate and happy turn given to the whole subject.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:18: many: Co2 11:12, Co2 11:21-23, Co2 10:12-18; Jer 9:23, Jer 9:24; Co1 4:10; Pe1 1:24
I will: Co2 12:5, Co2 12:6, Co2 12:9, Co2 12:11
John Gill
Seeing that many glory after the flesh,.... Or with respect to things external, such as their high birth and parentage, carnal descent, circumcision, learned education, and the like; of which the false apostles, being Jews, boasted, who it seems were many; and though a multitude is not to be followed to do evil, yet the apostle thought, that since there were so many who were indulged by this church in this way, he might be allowed to boast also of such like things, so far as he could with truth and a good conscience, and in order to secure some valuable ends:
I will glory also; for he was of the seed of Abraham as well as they, of the stock of Israel, and tribe of Benjamin, circumcised the eighth day, and brought up at the feet of Gamaliel; but these are not all the things he could, and would, and did glory of; he gloried of these, and of others besides them, which the false apostles could not, and thereby proved himself to be superior to them, even in external things, of which they bragged so much.
John Wesley
After the flesh - That is, in external things.
Robert Jamieson, A. R. Fausset and David Brown
many--including the "false teachers."
after the flesh--as fleshly men are wont to boast, namely, of external advantages, as their birth, doings, &c. (compare 2Cor 11:22).
I will glory also--that is, I also will boast of such fleshly advantages, to show you that even in these I am not their inferiors, and therefore ought not to be supplanted by them in your esteem; though these are not what I desire to glory in (2Cor 10:17).
11:1911:19: Մտադիւրութեամբ անսայիք անմտա՛ցն՝ ձերո՛վդ իմաստութեամբ[4132]։ [4132] Այլք. Մտադիւր իմն անսայիք։
19 Դուք՝ իմաստուններդ, անմիտներին սիրով էք հանդուրժում,
19 Քանզի դուք իմաստուն ըլլալով յօժարութեամբ կը համբերէք անմիտներուն։
Մտադեւր իմն անսայիք անմտացն ձերովդ իմաստութեամբ:

11:19: Մտադիւրութեամբ անսայիք անմտա՛ցն՝ ձերո՛վդ իմաստութեամբ[4132]։
[4132] Այլք. Մտադիւր իմն անսայիք։
19 Դուք՝ իմաստուններդ, անմիտներին սիրով էք հանդուրժում,
19 Քանզի դուք իմաստուն ըլլալով յօժարութեամբ կը համբերէք անմիտներուն։
zohrab-1805▾ eastern-1994▾ western am▾
11:1919: Ибо вы, люди разумные, охотно терпите неразумных:
11:19  ἡδέως γὰρ ἀνέχεσθε τῶν ἀφρόνων φρόνιμοι ὄντες·
11:19. ἡδέως (Unto-en-pleasured) γὰρ (therefore) ἀνέχεσθε ( ye-hold-up ) τῶν (of-the-ones) ἀφρόνων ( of-un-centered-of ) φρόνιμοι ( center-belonged-to ) ὄντες : ( being )
11:19. libenter enim suffertis insipientes cum sitis ipsi sapientesFor you gladly suffer the foolish: whereas yourselves are wise.
19. For ye bear with the foolish gladly, being wise .
For ye suffer fools gladly, seeing ye [yourselves] are wise:

19: Ибо вы, люди разумные, охотно терпите неразумных:
11:19  ἡδέως γὰρ ἀνέχεσθε τῶν ἀφρόνων φρόνιμοι ὄντες·
11:19. libenter enim suffertis insipientes cum sitis ipsi sapientes
For you gladly suffer the foolish: whereas yourselves are wise.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:19: Ye suffer fools gladly, seeing ye yourselves are wise - A very fine irony. Ye are so profoundly wise as to be able to discern that I am a fool. Well, it would be dishonorable to you as wise men to fall out with a fool; you will therefore gladly bear with his impertinence and foolishness because of your own profound wisdom.
Albert Barnes: Notes on the Bible - 1834
11:19: For ye suffer fools gladly - You tolerate or endure those who are really fools. This is perhaps, says Dr. Bloomfield, the most sarcastic sentence ever penned by the apostle Paul. Its sense is, "You profess to be wondrous wise. And yet you who are so wise a people, freely tolerate those who are foolish in their boasting; who proclaim their own merits and attainments. You may allow me, therefore, to come in for my share, and boast also, and thus obtain your favor." Or it may mean, "You are so profoundly wise as easily to see who are fools. You have great power of discernment in this, and have found out that I am a fool, and also that other boasters are fools. Yet knowing this, you bear patiently with such fools; have admitted them to your favor and friendship, and I may come in among the rest of the fools, and partake also of your favors." They had borne with the false apostles who had boasted of their endowments, and yet they claimed to be eminent for wisdom and discernment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: seeing: Co1 4:10, Co1 8:1, Co1 10:15; Rev 3:17
John Gill
For ye suffer fools gladly,.... They bore with the false apostles, who were fools; were continually proclaiming their folly, boasting of themselves, ascribing that to themselves which did not belong to them, and were puffed up by their fleshly minds; they indulged these men in their folly, and that with pleasure and delight; they not only winked at it, and overlooked it, but were pleased with it: seeing ye yourselves are wise; acting like men who count themselves wise, and keep fools for their pleasure, diversion, and sport. These words may be considered either as spoken seriously by the apostle, and as wondering that they should suffer such fools to go on in their vain boasts, and especially with pleasure; since they were men of wisdom, who were otherwise taught of God, and by the word; they had been made wise unto salvation, and were enriched in all utterance, and in all knowledge; they had been instructed by the spirit of wisdom and revelation in the knowledge of Christ, and in the mysteries of his Gospel; and therefore it was surprising that they could bear with such vain and foolish men, and especially with delight; for though it is the part of a wise man to bear with fools, yet not with pleasure; so that this carries in it a tacit reproof to them: or else the last clause may be considered as spoken ironically, and as a severe jibe upon their folly for tolerating such a parcel of fools among them; as if he should say, you show yourselves to be men of wisdom, as you would be thought to be; you act the wise part, do not you, in suffering such empty headed men to converse with you, and delight in their vain talk and conversation? however, the whole furnishes out an argument for the apostle, and which he means to improve; that if they could suffer and bear with such fools, and so many of them, and that gladly, then they might and ought to bear a little with him in his folly, which is what he entreats of them.
John Wesley
Being wise - A beautiful irony.
Robert Jamieson, A. R. Fausset and David Brown
gladly--willingly. Irony. A plea why they should "bear with" (2Cor 11:1) him in his folly, that is, boasting; ye are, in sooth, so "wise" (1Cor 4:8, 1Cor 4:10; Paul's real view of their wisdom was very different, 1Cor 3:1-4) yourselves that ye can "bear with" the folly of others more complacently. Not only can ye do so, but ye are actually doing this and more.
11:2011:20: Քանզի անսա՛յք, եթէ ոք խաբէ՜ զձեզ, եթէ ոք ծառայեցուցանէ՛, եթէ ոք ուտէ՛ զձեր, եթէ ոք առնո՛ւ ինչ, եթէ ոք հպարտանա՛յ, եթէ ոք զձեզ յանդիմա՛ն հարկանէ[4133]. [4133] Ոմանք. Թէ ոք խաբէ։
20 քանի որ հանդուրժում էք, եթէ մէկը խաբում է ձեզ, եթէ մէկը ծառայի տեղ է դնում ձեզ, եթէ մէկն ուտում է ձեր ունեցուածքը, եթէ մէկը վերցնում է, ինչ որ ձերն է, եթէ մէկը յոխորտում է, եթէ մէկը հարուածում է ձեր երեսին:
20 Կը համբերէք, նոյնիսկ եթէ մէկը ձեզ ծառայեցնէ, եթէ մէկը ձեր ստացուածքը ուտէ, եթէ մէկը ձեզմէ բան մը առնէ, եթէ մէկը ձեր վրայ հպարտանայ, եթէ մէկը ձեր երեսին զարնէ։
Քանզի անսայք [57]եթէ ոք խաբէ զձեզ,`` եթէ ոք [58]ծառայեցուցանէ, եթէ ոք ուտէ զձեր, եթէ ոք առնու ինչ, եթէ ոք հպարտանայ, եթէ ոք զձեզ յանդիման հարկանէ:

11:20: Քանզի անսա՛յք, եթէ ոք խաբէ՜ զձեզ, եթէ ոք ծառայեցուցանէ՛, եթէ ոք ուտէ՛ զձեր, եթէ ոք առնո՛ւ ինչ, եթէ ոք հպարտանա՛յ, եթէ ոք զձեզ յանդիմա՛ն հարկանէ[4133].
[4133] Ոմանք. Թէ ոք խաբէ։
20 քանի որ հանդուրժում էք, եթէ մէկը խաբում է ձեզ, եթէ մէկը ծառայի տեղ է դնում ձեզ, եթէ մէկն ուտում է ձեր ունեցուածքը, եթէ մէկը վերցնում է, ինչ որ ձերն է, եթէ մէկը յոխորտում է, եթէ մէկը հարուածում է ձեր երեսին:
20 Կը համբերէք, նոյնիսկ եթէ մէկը ձեզ ծառայեցնէ, եթէ մէկը ձեր ստացուածքը ուտէ, եթէ մէկը ձեզմէ բան մը առնէ, եթէ մէկը ձեր վրայ հպարտանայ, եթէ մէկը ձեր երեսին զարնէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2020: вы терпите, когда кто вас порабощает, когда кто объедает, когда кто обирает, когда кто превозносится, когда кто бьет вас в лицо.
11:20  ἀνέχεσθε γὰρ εἴ τις ὑμᾶς καταδουλοῖ, εἴ τις κατεσθίει, εἴ τις λαμβάνει, εἴ τις ἐπαίρεται, εἴ τις εἰς πρόσωπον ὑμᾶς δέρει.
11:20. ἀνέχεσθε ( Ye-hold-up ) γὰρ (therefore) εἴ (if) τις (a-one) ὑμᾶς (to-ye) καταδουλοῖ, (it-en-bondee-down,"εἴ (if) τις (a-one) κατεσθίει, (it-eat-belongeth-down,"εἴ (if) τις (a-one) λαμβάνει, (it-taketh,"εἴ (if) τις (a-one) ἐπαίρεται , ( it-lifteth-upon ,"εἴ (if) τις (a-one) εἰς (into) πρόσωπον (to-looked-toward) ὑμᾶς (to-ye) δέρει. (it-swipeth)
11:20. sustinetis enim si quis vos in servitutem redigit si quis devorat si quis accipit si quis extollitur si quis in faciem vos caeditFor you suffer if a man bring you into bondage, if a man devour you, if a man take from you, if a man be lifted up, if a man strike you on the face.
20. For ye bear with a man, if he bringeth you into bondage, if he devoureth you, if he taketh you , if he exalteth himself, if he smiteth you on the face.
For ye suffer, if a man bring you into bondage, if a man devour [you], if a man take [of you], if a man exalt himself, if a man smite you on the face:

20: вы терпите, когда кто вас порабощает, когда кто объедает, когда кто обирает, когда кто превозносится, когда кто бьет вас в лицо.
11:20  ἀνέχεσθε γὰρ εἴ τις ὑμᾶς καταδουλοῖ, εἴ τις κατεσθίει, εἴ τις λαμβάνει, εἴ τις ἐπαίρεται, εἴ τις εἰς πρόσωπον ὑμᾶς δέρει.
11:20. sustinetis enim si quis vos in servitutem redigit si quis devorat si quis accipit si quis extollitur si quis in faciem vos caedit
For you suffer if a man bring you into bondage, if a man devour you, if a man take from you, if a man be lifted up, if a man strike you on the face.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:20: For ye suffer - As you are so meek and gentle as to submit to be brought into bondage, to have your property devoured, your goods taken away, yourselves laid in the dust, so that others may exalt themselves over you, yea, and will bear from those the most degrading indignity; then of course, you will bear with one who has never insulted, defrauded, devoured, taken of you, exalted himself against you, or offered you any kind of indignity; and who only wishes you to bear his confident boasting, concerning matters which he can substantiate.
The expressions in this verse are some evidence that the false apostle was a Judaizing teacher. You suffer, says the apostle, if a man, καταδουλοι, bring you into bondage, probably meaning to the Jewish rites and ceremonies, Gal 4:9; Gal 5:1. If he devour you; as the Pharisees did the patrimony of the widows, and for a pretense made long prayers; if a man take of you, exact different contributions, pretendedly for the temple at Jerusalem, etc. If he exalt himself, pretending to be of the seed of Abraham, infinitely higher in honor and dignity than all the families of the Gentiles; if he smite you on the face - treat you with indignity, as the Jews did the Gentiles, considering them only as dogs, and not fit to be ranked with any of the descendants of Jacob.
Albert Barnes: Notes on the Bible - 1834
11:20: For ye suffer ... - You bear patiently with people who impose on you in every way, and who are constantly defrauding you, though you profess to be so wise, and you may bear with me a little, though I have no such intention. Seriously, if you bear with boasters who intend to delude and deceive you in various ways, you may bear with one who comes to you with no such intention, but with an honest purpose to do good.
If a man bring you into bondage - (καταδουλοῖ katadouloi). If a man, or if anyone (εἴ τις ei tis) "make a slave of you," or reduce you to servitude. The idea is, doubtless, that the false teachers set up a lordship over their consciences; destroyed their freedom of opinion; and made them subservient to their will. They really took away their Christian freedom as much as if they had been slaves. In what way this was done is unknown. It may be that they imposed on them rites and forms, commanded expensive and inconvenient ceremonies, and required arduous services merely at their own will. A false religion always makes slaves. It is only true Christianity that leaves perfect freedom. All pagans are slaves to their priests; all fanatics are slaves to some fanatical leader; all those who embrace error are slaves to those who claim to be their guides. The papist everywhere is the slave of the priest, and the despotism there is as great as in any region of servitude whatever.
If a man devour you - This is exceedingly sarcastic. The idea is, "Though you are so wise, yet you in fact tolerate people who impose on you - no matter though they eat you up, or consume all that you have. By their exorbitant demands they would consume all you have - or, as we would say, eat you out of house and home." All this they took patiently; and freely gave all that they demanded. False teachers are always rapacious. They seek the property, not the souls of those to whom they minister. Not satisfied with a maintenance, they aim to obtain all, and their plans are formed to secure as much as possible of those to whom they minister.
If a man take of you - If he take and seize upon your possessions. If he comes and takes what he pleases and bears it away as his own.
If a man exalt himself - If he set himself up as a ruler and claim submission. No matter how arrogant his claims, yet you are ready to bear with him. You might then bear with me in the very moderate demands which I make on your obedience and confidence.
If a man smite you on the face - The word rendered here as "smite" (δέρω derō) means properly "to skin, to flay"; but in the New Testament it means "to beat, to scourge" - especially so as "to take off the skin"; Mat 21:35; Mar 12:3, Mar 12:5. The idea here is, if anyone treats you with contumely and scorn - since there can be no higher expression of it than to strike a man on the face; Mat 26:67. It is not to be supposed that this occurred literally among the Corinthians; but the idea is, that the false teachers really treated them with as little respect as if they smote them on the face. In what way this was done is unknown; but probably it was by their domineering manners, and the little respect which they showed for the opinions and feelings of the Corinthian Christians. Paul says that as they bore this very patiently, they might allow him to make some remarks about himself in self-commendation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:20: if a man bring: Co2 1:24; Gal 2:4, Gal 4:3, Gal 4:9, Gal 4:25, Gal 5:1, Gal 5:10, Gal 6:12
take: Rom 16:17, Rom 16:18; Phi 3:19; Th1 2:5
a man smite: Isa 50:6; Lam 3:30; Luk 6:29
Geneva 1599
(8) For ye suffer, if a man bring you into bondage, if a man devour [you], if a man take [of you], if a man exalt himself, if a man smite you on the face.
(8) Before he comes to the matter, he talks directly to the Corinthians, who persuading themselves to be very wise men, did not mark in the meanwhile that those false apostles had abused their simplicity for advantage.
John Gill
For ye suffer if a man bring you into bondage,.... They not only suffered and tolerated the foolish boasting of these men with pleasure, but patiently and stupidly bore their oppressions, injuries, and insults, things that were intolerable, which no man of any sense and wisdom would ever suffer; and yet they took all quietly from them, made no objection, but patiently submitted to them, and therefore might well bear a little with him; they were voluntarily led captive, and brought into bondage by them, to the yoke of the ceremonial law, to the observance of circumcision, meats and drinks, days, months, times and years; and to the yoke of human doctrines, traditions, tenets, laws, and rules: if a man devour or eat; though they devoured their houses, as the Pharisees did; ate up their substance, were insatiable in their covetousness; were greedy dogs that could never have enough, could not satisfy their voracious appetites, without devouring and consuming all they had, yet they took it patiently:
if a man take of you; not food and raiment, or a proper stipend, or wages which might be voluntarily raised, and cheerfully given; but they took away their goods from them by force, as the Arabic version reads it, whether they would or not, to which they quietly submitted:
if a man exalt himself; as these men did, extolling their nation, their descent and lineage, their parentage and education, and fleshly privileges; in suiting the Corinthians as persons of a mean and base extraction, as having been Heathens and sinners of the Gentiles, yet not a word was returned in answer thereunto:
if a man smite you on the face; though they gave them very opprobrious language, vilifying and reproaching them as uncircumcised persons, upbraiding and hitting them on the teeth with their former idolatries and manners of life; yet all was taken in good part, so much were they under the government and influence of these men.
John Wesley
For ye suffer - Not only the folly, but the gross abuses, of those false apostles. If a man enslave you - Lord it over you in the most arbitrary manner. If he devour you - By his exorbitant demands; not - withstanding his boast of not being burdensome. If he take from you - By open violence. If he exalt himself - By the most unbounded self - commendation. If he smite you on the face - (A very possible case,) under pretence of divine zeal.
Robert Jamieson, A. R. Fausset and David Brown
For--Ye may well "bear with" fools; for ye even "bear with" oppressors. Translate, "Ye bear with them."
a man--as the false apostles do.
bring you into bondage--to himself. Translate "brings," not "bring"; for the case is not merely a supposed case, but a case actually then occurring. Also "devours" (namely, by exactions, Mt 23:24; Ps 53:4), "takes," "exalts," "smites."
take of you--So the Greek for "take" is used for "take away from" (Rev_ 6:4). ALFORD translates, as in 2Cor 12:16, "catches you."
exalt himself--under the pretext of apostolic dignity.
smite you on the face--under the pretext of divine zeal. The height of insolence on their part, and of servile endurance on yours (3Kings 22:24; Neh 13:25; Lk 22:64; Acts 23:2; Ti1 3:3).
11:2111:21: ըստ անարգանա՛ցդ ասեմ, իբրեւ թէ մեք տկարացա՛ք արդեւք. յոր ինչ ոք համարձակիցի, անզգամութեամբ ասեմ, համարձակի՛մ եւ ես[4134]։ [4134] Ոմանք. Յորս ինչ ոք համարձակեսցի։
21 Ամաչելով եմ ասում, որպէս թէ մենք տկարացած լինէինք երբեւէ. ով ինչ բանի մէջ համարձակուի պարծենալ (յիմարութեամբ եմ ասում), ես էլ եմ համարձակուելու:
21 Ամչնալով կը խօսիմ, իբր թէ մենք տկար էինք, բայց ինչ բանով որ կը համարձակի մէկը պարծենալ, (անմտութեամբ կը խօսիմ,) ե՛ս ալ կը համարձակիմ։
ըստ անարգանացդ ասեմ, իբրեւ թէ մեք տկարացաք արդեւք. յոր ինչ ոք համարձակիցի, (անզգամութեամբ ասեմ,) համարձակիմ եւ ես:

11:21: ըստ անարգանա՛ցդ ասեմ, իբրեւ թէ մեք տկարացա՛ք արդեւք. յոր ինչ ոք համարձակիցի, անզգամութեամբ ասեմ, համարձակի՛մ եւ ես[4134]։
[4134] Ոմանք. Յորս ինչ ոք համարձակեսցի։
21 Ամաչելով եմ ասում, որպէս թէ մենք տկարացած լինէինք երբեւէ. ով ինչ բանի մէջ համարձակուի պարծենալ (յիմարութեամբ եմ ասում), ես էլ եմ համարձակուելու:
21 Ամչնալով կը խօսիմ, իբր թէ մենք տկար էինք, բայց ինչ բանով որ կը համարձակի մէկը պարծենալ, (անմտութեամբ կը խօսիմ,) ե՛ս ալ կը համարձակիմ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2121: К стыду говорю, что [на это] у нас недоставало сил. А если кто смеет [хвалиться] чем-либо, то (скажу по неразумию) смею и я.
11:21  κατὰ ἀτιμίαν λέγω, ὡς ὅτι ἡμεῖς ἠσθενήκαμεν· ἐν ᾧ δ᾽ ἄν τις τολμᾷ, ἐν ἀφροσύνῃ λέγω, τολμῶ κἀγώ.
11:21. κατὰ (Down) ἀτιμίαν (to-an-un-valuating-unto) λέγω, (I-forth,"ὡς (as) ὅτι (to-which-a-one) ἡμεῖς (we) ἠσθενήκαμεν: (we-had-come-to-un-vigor-unto) ἐν (in) ᾧ (unto-which) δ' (moreover) ἄν (ever) τις (a-one) τολμᾷ, (it-might-venture-unto,"ἐν (in) ἀφροσύνῃ (unto-an-un-centeredness) λέγω, (I-forth,"τολμῶ (I-venture-unto) κἀγώ. (and-I)
11:21. secundum ignobilitatem dico quasi nos infirmi fuerimus in quo quis audet in insipientia dico audeo et egoI seek according to dishonour, as if we had been weak in this part. Wherein if any man dare (I speak foolishly), I dare also.
21. I speak by way of disparagement, as though we had been weak. Yet whereinsoever any is bold ( I speak in foolishness), I am bold also.
I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, ( I speak foolishly,) I am bold also:

21: К стыду говорю, что [на это] у нас недоставало сил. А если кто смеет [хвалиться] чем-либо, то (скажу по неразумию) смею и я.
11:21  κατὰ ἀτιμίαν λέγω, ὡς ὅτι ἡμεῖς ἠσθενήκαμεν· ἐν ᾧ δ᾽ ἄν τις τολμᾷ, ἐν ἀφροσύνῃ λέγω, τολμῶ κἀγώ.
11:21. secundum ignobilitatem dico quasi nos infirmi fuerimus in quo quis audet in insipientia dico audeo et ego
I seek according to dishonour, as if we had been weak in this part. Wherein if any man dare (I speak foolishly), I dare also.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:21: I speak as concerning reproach - Dr. Whitby thus paraphrases this verse: "That which I said of smiting you upon the face, I speak as concerning the reproach they cast upon you as profane and uncircumcised, whereas they all profess to be a holy nation; as though we had been weak - inferior to them in these things, not able to ascribe to ourselves those advantages as well as they. Howbeit, whereinsoever any is bold, and can justly value himself on these advantages, I am bold also, and can claim the same distinctions, though I speak foolishly in setting any value on those things; but it is necessary that I should show that such men have not even one natural good that they can boast of beyond me."
Albert Barnes: Notes on the Bible - 1834
11:21: I speak as concerning reproach - I speak of disgrace. That is, says Rosenmuller, "I speak of your disgrace, or, as others prefer it, of the disgrace of the false apostles." Doddridge regards it as a question. "Do I speak this by way of dishonor, from an envious desire to derogate from my superiors so as to bring them down to my own level?" But to me it seems that Paul refers to what he had been admitting respecting himself - to what he had evinced in rudeness of speech Co2 11:6, and to his not having urged his claims to the support which an apostle had a right to receive - to things, in short, which they esteemed to be disgraceful or reproachful. And his idea, it seems to me, is this: "I have been speaking of reproach or disgrace as if I was weak, that is, as if I was disposed to admit as true all that has been said of me as reproachful or disgraceful; all that has been said of my lack of qualifications for the office, of my lack of talent, or elevated rank, or honorable birth, etc. I have not pressed my claims, but have been reasoning as if all this were true - as if all that was honorable in birth and elevated in rank belonged to them - all that is mean and unworthy pertained to me. But it is not so. Whatever they have I have. Whatever they can boast of, I can boast of in a more eminent degree. Whatever advantage there is in birth is mine; and I can tell of toils, and trials, and sufferings in the apostolic office which far surpass theirs." Paul proceeds, therefore, to a full statement of his advantages of birth and of his labors in the cause of the Redeemer.
As though we had been weak - As if I had no claims to urge; as if I had no just cause of boldness, but must submit to this reproach.
Howbeit - (δέ de). But. The sense is, if anyone is disposed to boast, I am ready for him. I can tell also of things that have as high claims to confidence as they can. If they are disposed to go into a comparison on the points which qualify a man for the office of an apostle, I am ready to compare myself with them.
Whereinsoever - (ἐν ᾧ en hō. In what. Whatever they have to boast of I am prepared also to show that I am equal to them. Be it pertaining to birth, rank, education, labors, they will find that I do not shrink from the comparison.
Any is bold - (τις τολμᾷ tis tolma). Anyone who dares to boast; anyone who is bold.
I speak foolishly - Remember now that I speak as a fool. I have been charged with this folly. Just now keep that in mind; and do not forget that it is only a fool who is speaking. Just recollect that I have no claims to public confidence; that I am destitute of all pretensions to the apostolic office; that I am given to a vain parade and ostentation, and to boasting of what does not belong to me, and when you recollect this let me tell my story. The whole passage is ironical in the highest degree. The sense is, "It is doubtless all nonsense and folly for a man to boast who has only the qualifications which I have. But there is a great deal of wisdom in their boasting who have so much more elevated endowments for the apostolic office."
I am bold also - I can meet them on their own ground, and speak of qualifications not inferior to theirs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:21: as though: Co2 10:1, Co2 10:2, Co2 10:10, Co2 13:10
whereinsoever: Co2 11:22-27; Phi 3:3-6
I speak: Co2 11:17, Co2 11:23
Geneva 1599
I speak as concerning (l) reproach, as though we had been (m) weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also.
(l) As if he said, "In respect of that reproach which they do to you, which surely is as evil as if they beat you."
(m) Paul is called weak, in that he seems to be to the Corinthians a vile and abject man, a beggarly craftsman, a most wretched and miserable idiot, whereas in reality God's mighty power was made manifest in that.
John Gill
I speak as concerning reproach,.... These words may be considered either as explanative of the latter part of the former verse, "if a man smite you on the face"; that is not to be understood strictly and literally, of one man's striking another on the face, but of reproach and contumelious language, used by the false apostles to the Corinthians; or they may have reference to the apostle's design in the whole, which was partly to reproach, the Corinthians for acting such a stupid part, in patiently bearing so many and such indignities from these men; and partly to expose the scandalous and reproachful usage of them by the false apostles, that if possible their eyes might be opened to see through them, and discard them: or else these words may be regarded in connection with what follows,
as though we had been weak; and then the apostle's meaning is, that as to the business of scandal and reproach he was speaking of, this was not confined to the Corinthians only, but they the true apostles had their share of it; for the false apostles reproached them, as poor, weak, fearful, and pusillanimous men; because they did not use that authority, and exercise that domination over them, they did not bring them into bondage, devour their substance, take away their goods from them by force, insult over them, and treat them in an ignominious and contemptuous manner; and intimated that they were upon all accounts inferior to them, and not worthy to be mentioned with them; which moved the apostle to exert himself, and boldly rise up in his own defence, saying,
howbeit, wherein soever any is bold; to boast of his pedigree, character, office, and usefulness,
I speak foolishly; as it might seem, and be so interpreted by some,
I am bold also; to enter the lists with him, to compare notes, and see on which side the superiority lies; and which is done in the following verses, to the full confutation of all the pride, vanity, blind boasting of the false apostles.
John Wesley
I speak with regard to reproach, as though we had been weak - I say, "Bear with me," even on supposition that the weakness be real which they reproach me with.
Robert Jamieson, A. R. Fausset and David Brown
as concerning reproach--rather, "by way of dishonor (that is, self-disparagement) I say it."
as though we . . . weak--in not similarly (2Cor 11:20) showing our power over you. "An ironical reminiscence of his own abstinence when among them from all these acts of self-exaltation at their expense" (as if such abstinence was weakness) [ALFORD]. The "we" is emphatically contrasted with the false teachers who so oppressively displayed their power. I speak so as though WE had been weak when with you, because we did not show our power this way. Howbeit (we are not really weak; for), whereinsoever any is bold . . . I am bold also.
11:2211:22: Եբրայեցի՞ք իցեն, եւ ե՛ս. Իսրայէլացի՞ք իցեն, եւ ե՛ս. զաւակ Աբրահամո՞ւ իցեն, եւ ե՛ս[4135]. [4135] Ոսկան. Զաւակք Աբրա՛՛։
22 Եբրայեցինե՞ր են՝ ես էլ. իսրայէլացինե՞ր են՝ ես էլ.
22 Անոնք Եբրայեցի՞ են, ե՛ս ալ։ Իսրայելացի՞ են, ե՛ս ալ։
Եբրայեցի՞ք իցեն, եւ ես. Իսրայելացի՞ք իցեն, եւ ես. զաւակ Աբրահամո՞ւ իցեն, եւ ես:

11:22: Եբրայեցի՞ք իցեն, եւ ե՛ս. Իսրայէլացի՞ք իցեն, եւ ե՛ս. զաւակ Աբրահամո՞ւ իցեն, եւ ե՛ս[4135].
[4135] Ոսկան. Զաւակք Աբրա՛՛։
22 Եբրայեցինե՞ր են՝ ես էլ. իսրայէլացինե՞ր են՝ ես էլ.
22 Անոնք Եբրայեցի՞ են, ե՛ս ալ։ Իսրայելացի՞ են, ե՛ս ալ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2222: Они Евреи? и я. Израильтяне? и я. Семя Авраамово? и я.
11:22  ἑβραῖοί εἰσιν; κἀγώ. ἰσραηλῖταί εἰσιν; κἀγώ. σπέρμα ἀβραάμ εἰσιν; κἀγώ.
11:22. Ἐβραῖοί ( Heber-belonged ) εἰσιν; (they-be?"κἀγώ. (And-I) Ἰσραηλεῖταί (Israel-belongers) εἰσιν; (they-be?"κἀγώ. (And-I) σπέρμα (A-whorling-to) Ἀβραάμ (of-an-Abraam) εἰσιν; (they-be?"κἀγώ. (And-I)
11:22. Hebraei sunt et ego Israhelitae sunt et ego semen Abrahae sunt et egoThey are Hebrews: so am I. They are Israelites: so am I. They are the seed of Abraham: so am I.
22. Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I.
Are they Hebrews? so [am] I. Are they Israelites? so [am] I. Are they the seed of Abraham? so [am] I:

22: Они Евреи? и я. Израильтяне? и я. Семя Авраамово? и я.
11:22  ἑβραῖοί εἰσιν; κἀγώ. ἰσραηλῖταί εἰσιν; κἀγώ. σπέρμα ἀβραάμ εἰσιν; κἀγώ.
11:22. Hebraei sunt et ego Israhelitae sunt et ego semen Abrahae sunt et ego
They are Hebrews: so am I. They are Israelites: so am I. They are the seed of Abraham: so am I.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-32: Приступая к самовосхвалению, Апостол ссылается прежде всего на те внешние преимущества, какие он имеет наравне с своими противниками, а потом говорит о том, чего не имеют за собою те, т. е. о своих необыкновенных подвигах на благо Церкви и своих страданиях и даже о своих немощах.

22-23: Апостол такой же еврей, потомок Израиля (Иакова) и Авраама, как и его иудействующие противники. А в отношении к апостольству он несравненно выше их. В доказательство последней мысли он указывает на те многочисленные жертвы, какие он принес в деле своего апостольского служения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle Recounts His Sufferings.A. D. 57.
22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. 23 Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. 24 Of the Jews five times received I forty stripes save one. 25 Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; 26 In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; 27 In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. 28 Beside those things that are without, that which cometh upon me daily, the care of all the churches. 29 Who is weak, and I am not weak? who is offended, and I burn not? 30 If I must needs glory, I will glory of the things which concern mine infirmities. 31 The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not. 32 In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me: 33 And through a window in a basket was I let down by the wall, and escaped his hands.

Here the apostle gives a large account of his own qualifications, labours, and sufferings (not out of pride or vain-glory, but to the honour of God, who had enabled him to do and suffer so much for the cause of Christ), and wherein he excelled the false apostles, who would lessen his character and usefulness among the Corinthians. Observe,

I. He mentions the privileges of his birth (v. 22), which were equal to any they could pretend to. He was a Hebrew of the Hebrews; of a family among the Jews that never intermarried with the Gentiles. He was also an Israelite, and could boast of his being descended from the beloved Jacob as well as they, and was also of the seed of Abraham, and not of the proselytes. It should seem from this that the false apostles were of the Jewish race, who gave disturbance to the Gentile converts.

II. He makes mention also of his apostleship, that he was more than an ordinary minister of Christ, v. 23. God had counted him faithful, and had put him into the ministry. He had been a useful minister of Christ unto them; they had found full proofs of his ministry: Are they ministers of Christ? I am more so.

III. He chiefly insists upon this, that he had been an extraordinary sufferer for Christ; and this was what he gloried in, or rather he gloried in the grace of God that had enabled him to be more abundant in labours, and to endure very great sufferings, such as stripes above measure, frequent imprisonments, and often the dangers of death, v. 23. Note, When the apostle would prove himself an extraordinary minister, he proves that he had been an extraordinary sufferer. Paul was the apostle of the Gentiles, and for that reason was hated of the Jews. They did all they could against him; and among the Gentiles also he met with hard usage. Bonds and imprisonments were familiar to him; never was the most notorious malefactor more frequently in the hands of public justice than Paul was for righteousness' sake. The jail and the whipping-post, and all other hard usages of those who are accounted the worst of men, were what he was accustomed to. As to the Jews, whenever he fell into their hands, they never spared him. Five times he fell under their lash, and received forty stripes save one, v. 24. Forty stripes was the utmost their law allowed (Deut. xxv. 3), but it was usual with them, that they might not exceed, to abate one at least of that number. And to have the abatement of one only was all the favour that ever Paul received from them. The Gentiles were not tied up to that moderation, and among them he was thrice beaten with rods, of which we may suppose once was at Philippi, Acts xvi. 22. Once he was stoned in a popular tumult, and was taken up for dead, Acts xiv. 19. He says that thrice he suffered shipwreck; and we may believe him, though the sacred history gives a relation but of one. A night and a day he had been in the deep (v. 25), in some deep dungeon or other, shut up as a prisoner. Thus he was all his days a constant confessor; perhaps scarcely a year of his life, after his conversion, passed without suffering some hardship or other for his religion; yet this was not all, for, wherever he went, he went in perils; he was exposed to perils of all sorts. If he journeyed by land, or voyaged by sea, he was in perils of robbers, or enemies of some sort; the Jews, his own countrymen, sought to kill him, or do him a mischief; the heathen, to whom he was sent, were not more kind to him, for among them he was in peril. If he was in the city, or in the wilderness, still he was in peril. He was in peril not only among avowed enemies, but among those also who called themselves brethren, but were false brethren, v. 26. Besides all this, he had great weariness and painfulness in his ministerial labours, and these are things that will come into account shortly, and people will be reckoned with for all the care and pains of their ministers concerning them. Paul was a stranger to wealth and plenty, power and pleasure, preferment and ease; he was in watchings often, and exposed to hunger and thirst; in fastings often, it may be out of necessity; and endured cold and nakedness, v. 27. Thus was he, who was one of the greatest blessings of the age, used as if he had been the burden of the earth, and the plague of his generation. And yet this is not all; for, as an apostle, the care of all the churches lay on him, v. 28. He mentions this last, as if this lay the heaviest upon him, and as if he could better bear all the persecutions of his enemies than the scandals that were to be found in the churches he had the oversight of. Who is weak, and I am not weak? Who is offended, and I burn not? v. 29. There was not a weak Christian with whom he did not sympathize, nor any one scandalized, but he was affected therewith. See what little reason we have to be in love with the pomp and plenty of this world, when this blessed apostle, one of the best of men that ever lived, excepting Jesus Christ, felt so much hardship in it. Nor was he ashamed of all this, but, on the contrary, it was what he accounted his honour; and therefore, much against the grain as it was with him to glory, yet, says he, if I must needs glory, if my adversaries will oblige me to it in my own necessary vindication, I will glory in these my infirmities, v. 30. Note, Sufferings for righteousness' sake will, the most of any thing, redound to our honour.

In the last two verses, he mentions one particular part of his sufferings out of its place, as if he had forgotten it before, or because the deliverance God wrought for him was most remarkable; namely, the danger he was in at Damascus, soon after he was converted, and not settled in Christianity, at least in the ministry and apostleship. This is recorded, Acts ix. 24, 25. This was his first great danger and difficulty, and the rest of his life was a piece with this. And it is observable that, lest it should be thought he spoke more than was true, the apostle confirms this narrative with a solemn oath, or appeal to the omniscience of God, v. 31. It is a great comfort to a good man that the God and Father of our Lord Jesus Christ, who is an omniscient God, knows the truth of all he says, and knows all he does and all he suffers for his sake.
Adam Clarke: Commentary on the Bible - 1831
11:22: Are they Hebrews - Speaking the sacred language, and reading in the congregation from the Hebrew Scriptures? the same is my own language.
Are they Israelites - Regularly descended from Jacob, and not from Esau? I am also one.
Are they the seed of Abraham - Circumcised, and in the bond of the covenant? So am I. I am no proselyte, but I am a Hebrew of the Hebrews both by father and mother; and can trace my genealogy, through the tribe of Benjamin, up to the father of the faithful.
Albert Barnes: Notes on the Bible - 1834
11:22: Are they Hebrews? - This proves that the persons who had made the difficulty in Corinth were those who were of Hebrew extraction though it may be that they had been born in Greece and had been educated in the Grecian philosophy and art of rhetoric. It is also clear that they prided themselves on being Jews - on having a connection with the people and land from whence the religion which the Corinthian church now professed had emanated. Indications are apparent everywhere in the New Testament of the superiority which the Jewish converts to Christianity claimed over those converted from among the pagan. Their boast would probably be that they were the descendants of the patriarchs; that the land of the prophets was theirs; that they spake the language in which the oracles of God were given; that the true religion had proceeded from them, etc.
So am I - I have as high claims as any of them to distinction on this head. Paul had all their advantages of birth. He was an Israelite; of rite honored tribe of Benjamin; a Pharisee, circumcised at the usual time Phi 3:5, and educated in the best manner at the feet of one of their most eminent teachers; Act 22:3.
Are they Israelites? - Another name, signifying substantially the same thing. The only difference is, that the word "Hebrew" signified properly one who was from beyond (צברי ‛ Ibriy from צבר 'aabar, to pass, to pass over - hence, applied to Abraham, because he had come from a foreign land; and the word denoted properly a foreigner - a man from the land or country beyond, צבר 'aabar the Euphrates. The name Israelite denoted properly one descended from Israel or Jacob, and the difference between them was, that the name Israelite, being a patronymic derived from one of the founders of their nation, was in use among themselves; the name Hebrew was applied by the Canaanite to them as having come from beyond the river, and was the current name among foreign tribes and nations. See Gesenius' Lexicon on the word צברי ‛ Ibriy Hebrew. Paul in the passage before us means to say that he had as good a claim to the honor of being a native born descendant of Israel as could be urged by any of them.
Are they the seed of Abraham? - Do they boast that they are descended from Abraham? This with all the Jews was regarded as a distinguished honor (see Mat 3:9; Joh 8:39), and no doubt the false teachers in Corinth boasted of it as eminently qualifying them to engage in the work of the ministry.
So am I - Paul had the same qualification. He was a Jew also by birth. He was of the tribe of Benjamin; Phi 3:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:22: Hebrews: Exo 3:18, Exo 5:3, Exo 7:16, Exo 9:1, Exo 9:13, Exo 10:3; Act 22:3; Rom 11:1; Phi 3:5
the seed: Gen 17:8, Gen 17:9; Ch2 20:7; Mat 3:9; Joh 8:33-39; Rom 4:13-18
John Gill
Are they Hebrews? so am I,.... The nation of the Jews were called Hebrews, not from Abraham, as some have (w) thought, through ignorance of the Hebrew language, which will by no means admit of such a derivation and etymology of the name; wherefore the Jewish writers never make mention of this opinion as among any of them; had they took their name from Abram or Abraham, they would rather have been called Abramires or Abrahamites, and not Hebrews; besides, Abraham himself is called an Hebrew, Gen 14:13 and to be so called from himself, and not denominated from some other person or thing, can never be imagined, it would be most absurd and ridiculous; to which may be added, that the apostle in this verse makes mention of being the seed of Abraham, as a distinct character from that of Hebrews: others have been of opinion that the name is derived from "Habar", which signifies, "to pass over"; and was occasioned by one or other of the following events; either from Abraham's passing over the river Euphrates, when he came out of Mesopotamia into the land of Canaan, and so was called Abram, "Hahibri, the passer over", or the Hebrew (x), and so his posterity were called after him; or from the posterity of Canaan, who, after the confusion at Babel, settled in that part of Asia which lies between the river Jordan and the Mediterranean sea, and from them called the land of Canaan; and who were called by the Chaldeans, from whom they separated, and by the neighbouring nations, Hebrews, or passers over, because they passed over the river Jordan; and so Abraham passing over the river Euphrates to them, and learning their language, and continuing there, he was called an Hebrew also, and his posterity after him (y); or from Arphaxad, or Heber, passing over the river Tigris or Euphrates, and settling in the land of Canaan (z); but it is not likely that a nation should take its name from such an event: others think it a more probable opinion that Abraham was so called, and hence his posterity after him, from the name which the Canaanites gave to Mesopotamia, from whence he came; calling it Heber Hannahar, or the country beyond the river: just as we call foreigners Transmarines, or people beyond sea; and of this opinion were some of the Jewish writers (a); but not Mesopotamia, but Canaan, is called the land of the Hebrews, Gen 40:15. The more commonly received opinion with the (b) Jews is, and which is most likely, that they are so called from Heber, the father of Peleg, in whose days the confusion of languages was made, and what is now called the Hebrew language being the first and original one, was retained in him and in his family; hence Shem is said to be the father of all the children of Heber, Gen 10:21 that is, the Hebrews, as the same people are called the children of Israel from Israel, and the children of Judah from Judah, and sometimes they go by the name of Heber, as in Num 24:24 when as the Assyrians are called Ashur, from whom they have their name, so the Hebrews are called Heber, from whom they take their denomination: and it should be observed, that this is not only a national but a religious name, and those people were called so, because they were of the faith as well as the descendants of Heber; so Shem was the father of others, but in a peculiar manner the father of the children of Heber, because the religion he professed was continued with them; and so Abraham is particularly called the Hebrew, not only because he descended from Heber, but was of the same, religion; and so his posterity, not in the line of Ishmael, but of Isaac, are so called; and not as descending from Isaac in the line of Esau, but of Jacob; and hence it was not lawful for the Egyptians to eat bread with the Hebrews, not because they were of another nation, but because of another religion, Gen 43:32. It seems that these false apostles were Jews, since it is not denied by the apostle, but granted; they were some such like false brethren as those who came from Judea to Antioch, and disturbed the church there, Acts 15:1 and whereas they boasted of their being Hebrews, the descendants of the ancient patriarch Heber in the line of Abraham; the apostle was able to match them in this, and asserts himself to be an Hebrew too, which he could do with the strictest truth, for he was an Hebrew of the Hebrews, he was an Hebrew by father and mother's side:
are they Israelites? so am I. The Jews were called Israelites from Israel, a name which was given to Jacob their ancestor, upon his wrestling with an angel, and prevailing over him; and was accounted an honourable one, or title of honour; for the people of Israel were they whom God chose for a peculiar people to himself above all others, brought them out of Egypt, fed them in the wilderness, and led them through it, and settled them in the land of Canaan, and bestowed upon them special and peculiar privileges; see Rom 9:4. The Jews are very extravagant in the praise of Israelites; they not only make them the favourites of God, beloved of him, because called children, and had the law given them (c), and extol them above all mankind; See Gill on Rom 3:9 but they even make them equal to the ministering angels, and say they are pure from sin as they, especially on the day of atonement (d), yea, more excellent than they (e): in this also the apostle could answer them, for he was of the stock of Israel, and of the tribe of Benjamin, a son of Jacob, or Israel; and was an Israelite indeed, as Nathanael, for all are not Israel that are of Israel:
are they the seed of Abraham? so am I: of this the Jews mightily boasted; see Jn 8:33 they reckon themselves, even the poorest among them, as the nobles and princes of the earth (f); and even other people have been fond of being reckoned of the stock of Abraham, as particularly the Lacedemonians,
"Areus king of the Lacedemonians to Onias the high priest, greeting: It is found in writing, that the Lacedemonians and Jews are brethren, and that they are of the stock of Abraham:'' (1 Maccabees 12:20,21)
The Jews make a merciful disposition to men to be a sign and evidence of being of the seed of Abraham (g); but in a spiritual sense, an interest in Christ, and faith in him, denominate men to be truly Abraham's seed, and heirs of the promise: this is to be understood here in a natural sense, and of being of Abraham's seed in the line of Jacob, for otherwise the Ishmaelites and Idumeans were of the seed of Abraham; but they were his seed in that line in which the promised seed, the Messiah, was to come; though this was of no avail, without having the same faith Abraham had, and believing truly in Christ, as his spiritual seed do, whether they be Jews or Gentiles; however, the apostle was equal to them in this respect; he was of the seed of Abraham according to the flesh, and above them in another, in that he was of Abraham's spiritual seed by faith in Christ Jesus.
(w) Artapanus apud Euseb. praepar. l. 9. c. 18. p. 420. Ambrosius sive Hilarius in Phil. iii. 5. & alii. (x) Hicronymus in Ezek. c. 7. fol. 183. B. Theodoret. in Gen. Qu. 60. (y) Erpeuius. (z) Ar. Montan. Canaan, c. 9. Vid. Sigonium de Repub. Heb. l. 1. c. 1. p. 16. (a) Bereshit Rabba, sect. 42. fol. 37. 3. Vid. Jarchium in Gen. x. 21. & xiv. 13. & Aben Ezram in Exod. xxi. 2. (b) Joseph. Antiqu. l. 1. c. 6. sect. 4. Targ. Jon. in Gen. x. 21. Sepher Cosri, par. 1. sect. 49. fol. 24. 2. R. Nehemiah in Bereshit Rabba, ut supra, Aben Ezra in Gen. x. 21. & xxxix. 14. & in Exod. i. 16. Kimchi in rad. (c) Pirke Abot, c. 3. sect. 14. (d) Pirke Eliezer, c. 48. (e) lb. c. 47. (f) Misn. Bava Kama, c. 8. sect. 6. (g) T. Bab. Betza, fol. 32. 2.
John Wesley
Are they Hebrews, Israelites, the seed of Abraham - These were the heads on which they boasted.
Robert Jamieson, A. R. Fausset and David Brown
Hebrews . . . Israelites . . . the seed of Abraham--A climax. "Hebrews," referring to the language and nationality; "Israelites," to the theocracy and descent from Israel, the "prince who prevailed with God" (Rom 9:4); "the seed of Abraham," to the claim to a share in the Messiah (Rom 11:1; Rom 9:7). Compare Phil 3:5, "An Hebrew of the Hebrews," not an Hellenist or Greek-speaking Jew, but a Hebrew in tongue, and sprung from Hebrews.
11:2311:23: պաշտօնեայք Քրիստոսի՞ իցեն, յանդգնագո՛յնս ասացից՝ թէ առաւե՛լ եւս ես. եթէ վաստակօք՝ առաւե՛լ, եթէ գանիւք՝ եւ՛ս առաւել. եթէ բանտիւ՝ աւելի՛ քան զնոսա, եթէ մահուամբք՝ բազո՛ւմ անգամ[4136]։ [4136] Ոմանք. Եւ ես յանդգնագոյն ա՛՛։ Յօրինակին. Եթէ բանիւ, աւելի քան։ Ուր ոմանք. Եթէ բանտիւք։
23 Աբրահամի՞ սերունդ են՝ ես էլ. Քրիստոսի՞ պաշտօնեաներ են (առաւել յանդգնութեամբ կ’ասէի, թէ)՝ ես առաւե՛լ եւս: Եթէ վաստակով՝ առաւել. եթէ գանակոծութեամբ՝ առաւե՛լ եւս. եթէ բանտարկութեամբ՝ աւելի՛ քան նրանք. եթէ մահուան վտանգով՝ բազում անգամ:
23 Աբրահամի՞ն սերունդէն են, ե՛ս ալ։ Քրիստոսի՞ն պաշտօնեաներ են, (յիմարաբար կը խօսիմ,) ա՛լ աւելի ես։ Աշխատանքներով՝ աւելի, ծեծերով՝ ա՛լ աւելի, բանտարկութիւններով՝ աւելի, մահուան վտանգներով՝ շատ անգամ։
պաշտօնեայք Քրիստոսի՞ իցեն, (յանդգնագոյնս ասացից թէ) առաւել եւս ես. եթէ վաստակօք, առաւել. եթէ գանիւք, եւս առաւել. եթէ բանտիւ, աւելի քան զնոսա. եթէ մահուամբք` բազում անգամ:

11:23: պաշտօնեայք Քրիստոսի՞ իցեն, յանդգնագո՛յնս ասացից՝ թէ առաւե՛լ եւս ես. եթէ վաստակօք՝ առաւե՛լ, եթէ գանիւք՝ եւ՛ս առաւել. եթէ բանտիւ՝ աւելի՛ քան զնոսա, եթէ մահուամբք՝ բազո՛ւմ անգամ[4136]։
[4136] Ոմանք. Եւ ես յանդգնագոյն ա՛՛։ Յօրինակին. Եթէ բանիւ, աւելի քան։ Ուր ոմանք. Եթէ բանտիւք։
23 Աբրահամի՞ սերունդ են՝ ես էլ. Քրիստոսի՞ պաշտօնեաներ են (առաւել յանդգնութեամբ կ’ասէի, թէ)՝ ես առաւե՛լ եւս: Եթէ վաստակով՝ առաւել. եթէ գանակոծութեամբ՝ առաւե՛լ եւս. եթէ բանտարկութեամբ՝ աւելի՛ քան նրանք. եթէ մահուան վտանգով՝ բազում անգամ:
23 Աբրահամի՞ն սերունդէն են, ե՛ս ալ։ Քրիստոսի՞ն պաշտօնեաներ են, (յիմարաբար կը խօսիմ,) ա՛լ աւելի ես։ Աշխատանքներով՝ աւելի, ծեծերով՝ ա՛լ աւելի, բանտարկութիւններով՝ աւելի, մահուան վտանգներով՝ շատ անգամ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2323: Христовы служители? (в безумии говорю:) я больше. Я гораздо более [был] в трудах, безмерно в ранах, более в темницах и многократно при смерти.
11:23  διάκονοι χριστοῦ εἰσιν; παραφρονῶν λαλῶ, ὑπὲρ ἐγώ· ἐν κόποις περισσοτέρως, ἐν φυλακαῖς περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως, ἐν θανάτοις πολλάκις·
11:23. διάκονοι (Raisers-through) Χριστοῦ (of-Anointed) εἰσίν; (they-be?"παραφρονῶν (Centering-beside-unto) λαλῶ, (I-speak-unto,"ὕπερ (over) ἐγώ: (I) ἐν (in) κόποις (unto-fells) περισσοτέρως, (unto-more-abouted,"ἐν (in) φυλακαῖς (unto-guardings) περισσοτέρως, (unto-more-abouted,"ἐν (in) πληγαῖς (unto-smitings) ὑπερβαλλόντως, (unto-over-casting-of,"ἐν (in) θανάτοις (unto-deaths) πολλάκις: (much-oft)
11:23. ministri Christi sunt minus sapiens dico plus ego in laboribus plurimis in carceribus abundantius in plagis supra modum in mortibus frequenterThey are the ministers of Christ (I speak as one less wise): I am more; in many more labours, in prisons more frequently, in stripes above measure, in deaths often.
23. Are they ministers of Christ? ( I speak as one beside himself) I more; in labours more abundantly, in prisons more abundantly, in stripes above measure, in deaths oft.
Are they ministers of Christ? ( I speak as a fool) I [am] more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft:

23: Христовы служители? (в безумии говорю:) я больше. Я гораздо более [был] в трудах, безмерно в ранах, более в темницах и многократно при смерти.
11:23  διάκονοι χριστοῦ εἰσιν; παραφρονῶν λαλῶ, ὑπὲρ ἐγώ· ἐν κόποις περισσοτέρως, ἐν φυλακαῖς περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως, ἐν θανάτοις πολλάκις·
11:23. ministri Christi sunt minus sapiens dico plus ego in laboribus plurimis in carceribus abundantius in plagis supra modum in mortibus frequenter
They are the ministers of Christ (I speak as one less wise): I am more; in many more labours, in prisons more frequently, in stripes above measure, in deaths often.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:23: Are they ministers of Christ - So we find that these were professors of Christianity; and that they were genuine Jews, and such as endeavored to incorporate both systems, and, no doubt, to oblige those who had believed to be circumcised; and this appears to have been the bondage into which they had brought many of the believing Corinthians.
I am more - More of a minister of Christ than they are, and have given fuller proofs of it. I have suffered persecution for the cross of Christ, and of the Jews too; and had I preached up the necessity of circumcision, I should have been as free from opposition as these are.
In labors more abundant - Far from sitting down to take my ease in a Church already gathered into Christ; I travel incessantly, preach every where, and at all risks, in order to get the heathen brought from the empire of darkness into the kingdom of God's beloved Son.
In stripes above measure - Being beaten by the heathen, who had no particular rule according to which they scourged criminals; and we find, from Act 16:22, Act 16:23, that they beat Paul unmercifully with many stripes. See the note on Act 16:22.
In prisons more frequent - See Act 21:11, and the whole of the apostle's history; and his long imprisonment of at least two years at Rome, Act 28:16, Act 28:30. It does not appear that there is any one instance of a false apostle having been imprisoned for the testimony of Christ; this was a badge of the true apostles.
In deaths oft - That is, in the most imminent dangers. See Co1 15:31; Co2 4:11. And see the apostle's history in the Acts.
Albert Barnes: Notes on the Bible - 1834
11:23: Are they ministers of Christ? - Though Jews by birth yet they claimed to be the ministers of the Messiah.
I speak as a fool - As if he had said, "Bear in mind, in what I am now about to say, that he who speaks is accused of being a fool in boasting. Let it not be deemed improper that I should act in this character, and since you regard me as such, let me speak like a fool." His frequent reminding them of this charge was eminently suited to humble them that they had ever made it, especially when they were reminded by an enumeration of his trials, of the character of the man against whom the charge was brought.
I am more - Paul was not disposed to deny that they were true ministers of Christ. But he had higher claims to the office than they had. He had been called to it in a more remarkable manner, and he had shown by his labors and trials that he had more of the true spirit of a minister of the Lord Jesus than they had. He therefore goes into detail to show what he had endured in endeavoring to diffuse the knowledge of the Saviour; trials which the had borne probably while they had been dwelling in comparative ease, and in a comfortable manner, free from suffering and persecution.
In labors more abundant - In the kind of labor necessary in propagating the gospel. Probably he had now been engaged in the work a much longer time than they had, and had been far more indefatigable in it.
In stripes - In receiving stripes; that is, I have been more frequently scourged; Co2 11:24. This was a proof of his being a minister of Christ, because eminent devotedness to him at that time, of necessity subjected a man to frequent scourging. The ministry is one of the very few places, perhaps it stands alone in this, where it is proof of special qualification for office that a man has been treated with all manner of contumely, and has even been often publicly whipped. What other office admits such a qualification as this?
Above measure - Exceedingly; far exceeding them. He had received far more than they had, and he judged, therefore, that this was one evidence that he had been called to the ministry.
In prisons more frequent - In the Book of Acts , Luke mentions only one imprisonment of Paul before the time when this Epistle was written. That was at Philippi with Silas, Act 16:23 ff. But we are to remember that many things were omitted by luk He does not profess to give an account of all that happened to Paul; and an omission is not a contradiction. For anything that Luke says, Paul may have been imprisoned often. He mentions his having been in prison once; he does not deny that he had been in prison many times besides; see on Act 16:24.
In deaths oft - This is, exposed to death; or suffering pain equal to death; see on Co2 1:9. No one familiar with the history of Paul can doubt that he was often in danger of death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:23: ministers: Co2 3:6, Co2 6:4; Co1 3:5, Co1 4:1; Th1 3:2; Ti1 4:6
I am: Co2 11:5, Co2 12:11, Co2 12:12
in labours: Co1 15:10; Col 1:29
in stripes: Co2 11:24, Co2 11:25, Co2 6:4, Co2 6:5; Act 9:16
in prisons: Act 9:16, Act 16:24, Act 20:23, Act 21:11, Act 24:26, Act 24:27, Act 25:14, Act 27:1, Act 28:16, Act 28:30; Eph 3:1; Eph 4:1, Eph 6:20; Phi 1:13; Ti2 1:8, Ti2 1:16, Ti2 2:9; Plm 1:9; Heb 10:34
in deaths: Co2 1:9, Co2 1:10, Co2 4:11, Co2 6:9; Act 14:19; Co1 15:30-32; Phi 2:17; Col 1:24
Geneva 1599
Are they ministers of Christ? (I speak as a fool) I [am] (n) more; in labours more abundant, in stripes above measure, in prisons more frequent, in (o) deaths oft.
(n) Paul being honourable indeed, defends his ministry openly, not for his own sake, but because he saw his doctrine come into danger.
(o) In danger of present death.
John Gill
Are they ministers of Christ?.... The apostle could have answered to this question that they were not, being neither sent by Christ, nor preachers of him, and who sought their own things and not his, being false apostles, and deceitful workers; but he chose not to litigate this point with them, and by a rhetorical concession allows it; and replies,
I speak as a fool; that is, he might be thought to speak as such an one, for what he afterwards says; and if he was, he must be content, he could not help it, there was a necessity for it, to stop the mouths of these vain boasters:
I am more; that is, more a minister of Christ than they, more manifestly so than they were; yea, he was more than an ordinary minister of Christ, he was an apostle, the apostle of the Gentiles, and laboured and suffered more than even the rest of the true apostles of Christ, and therefore must be greatly superior to the false ones:
in labours more abundant; in taking fatiguing journeys, preaching the Gospel constantly, administering ordinances, working with his own hands, &c.
in stripes above measure; which were cruelly and unmercifully inflicted on him by his enemies, and which he afterwards mentions:
in prisons more frequent; as at Philippi, and so after this at Jerusalem, and Rome, and perhaps in other places, though not recorded; Clemens Romanus says (h), that he was seven times in bonds:
in deaths oft; that is, frequently in danger of death, in such afflictions and evils as threatened with death, and therefore are so called; see 2Cor 1:8.
(h) In Epist. ad Corinth, i. p. 14. Ed. Oxon. 1669.
John Wesley
I am more so than they. In deaths often - Surrounding me in the most dreadful forms.
Robert Jamieson, A. R. Fausset and David Brown
I speak as a fool--rather, as Greek, "I speak as if beside myself"; stronger than "as a fool."
I am more--namely, in respect to the credentials and manifestations of my ministry, more faithful and self-denying; and richer in tokens of God's recognition of my ministry. Old authorities read the order thus, "In prisons above measures, in stripes more abundantly" (English Version, less accurately, "more frequent"). Acts 16:23-40 records one case of his imprisonment with stripes. CLEMENT OF ROME [First Epistle to the Corinthians] describes him as having suffered bonds seven times.
in death oft-- (2Cor 4:10; Acts 9:23; Acts 13:50; Acts 14:5-6, Acts 14:19; Acts 17:5, Acts 17:13).
11:2411:24: ՚Ի հրէից, հնգիցս՝ քառասո՛ւն միով պակա՛ս արբի.
24 Հրեաներից, հինգ անգամ, քառասունից մէկով պակաս ծեծ կերայ.
24 Հրեաներէն հինգ անգամ քառասունէն մէկ պակաս ծեծ կերայ։
Ի հրէից հնգիցս քառասուն միով պակաս արբի:

11:24: ՚Ի հրէից, հնգիցս՝ քառասո՛ւն միով պակա՛ս արբի.
24 Հրեաներից, հինգ անգամ, քառասունից մէկով պակաս ծեծ կերայ.
24 Հրեաներէն հինգ անգամ քառասունէն մէկ պակաս ծեծ կերայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2424: От Иудеев пять раз дано мне было по сорока [ударов] без одного;
11:24  ὑπὸ ἰουδαίων πεντάκις τεσσεράκοντα παρὰ μίαν ἔλαβον,
11:24. ὑπὸ (under) Ἰουδαίων ( of-Iouda-belonged ) πεντάκις (five-oft) τεσσεράκοντα (to-forty) παρὰ (beside) μίαν (to-one) ἔλαβον, (I-had-taken,"
11:24. a Iudaeis quinquies quadragenas una minus accepiOf the Jews five times did I receive forty stripes save one.
24. Of the Jews five times received I forty save one.
Of the Jews five times received I forty [stripes] save one:

24: От Иудеев пять раз дано мне было по сорока [ударов] без одного;
11:24  ὑπὸ ἰουδαίων πεντάκις τεσσεράκοντα παρὰ μίαν ἔλαβον,
11:24. a Iudaeis quinquies quadragenas una minus accepi
Of the Jews five times did I receive forty stripes save one.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Постановление закона Моисеева (Втор XXV:3) о наказании преступника 40-ка ударами было переиначено у иудеев, которые, во избежание того, чтобы случайно не было дано более сорока ударов, установили, чтобы ударов давалось только 39: 13: по груди и по 13-ти на каждое плечо. Отсюда мы узнаем, что ко времени написания 2-го послания к Коринфянам, т. е. около 58-го года Апостол Павел уже был судим на иудейском суде пять раз. Но в кн. Деяний об этих обстоятельствах ничего не сказано.
Adam Clarke: Commentary on the Bible - 1831
11:24: Of the Jews five times received I forty stripes save one - That is, he was five times scourged by the Jews, whose law (Deu 25:3) allowed forty stripes; but they, pretending to be lenient, and to act within the letter of the law, inflicted but thirty-nine.
To except one stripe from the forty was a very ancient canon among the Jews, as we learn from Josephus, Antiq. lib. iv. ch. viii. sec. 21, who mentions the same thing: πληγας μιας λειπουσης τεσσαπακοντα· forty stripes, excepting one.
The Mishna gives this as a rule, Mish., Maccoth, fol. 22, 10:
"How often shall he, the culprit, be smitten?
Ans. ארבעים תמר אתר forty stripes, wanting one; i.e. with the number which is highest to forty."
Frequently a man was scourged according to his ability to bear the punishment; and it is a canon in the Mishna, "That he who cannot bear forty stripes should receive only eighteen, and yet be considered as having suffered the whole punishment." They also thought it right to stop under forty, lest the person who counted should make a mistake, and the criminal get more than forty stripes, which would be injustice, as the law required only forty.
The manner in which this punishment was inflicted is described in the Mishna, fol. 22, 2: "The two hands of the criminal are bound to a post, and then the servant of the synagogue either pulls or tears off his clothes till he leaves his breast and shoulders bare. A stone or block is placed behind him on which the servant stands; he holds in his hands a scourge made of leather, divided into four tails. He who scourges lays one third on the criminal's breast, another third on his right shoulder, and another on his left. The man who receives the punishment is neither sitting nor standing, but all the while stooping; and the man smites with all his strength, with one hand." The severity of this punishment depends on the nature of the scourge, and the strength of the executioner.
It is also observed that the Jews did not repeat scourgings except for enormous offenses. But they had scourged the apostle five times; for with those murderers no quarter would be given to the disciples, as none was given to the Master. See Schoettgen.
Albert Barnes: Notes on the Bible - 1834
11:24: Of the Jews ... - On this verse and the following verse it is of importance to make a few remarks preliminary to the explanation of the phrases:
(1) It is admitted that the particulars here referred to cannot be extracted out of the Acts of the Apostles. A few can be identified, but there are many more trials referred to here than are specified there.
(2) this proves that this Epistle was not framed from the history, but that they are written independently of one another - Paley.
(3) yet they are not inconsistent one with the other. For there is no article in the enumeration here which is contradicted by the history, and the history, though silent with respect to many of these transactions, has left space enough to suppose that they may have occurred.
(a) There is no contradiction between the accounts. Where it is said by Paul that he was thrice beaten with rods, though in the Acts but one beating is mentioned, yet there is no contradiction. It is only the omission to record all that occurred to Paul. But had the history, says Paley, contained an account of four beatings with rods, while Paul mentions here but three, there would have been a contradiction. And so of the other particulars.
(b) Though the Acts of the Apostles be silent concerning many of the instances referred to, yet that silence may be accounted for on the plan and design of the history. The date of the Epistle synchronizes with the beginning of Acts 20. The part, therefore, which precedes the twentieth chapter is the only place in which can be found any notice of the transactions to which Paul here refers. And it is evident from the Acts that the author of that history was not with Paul until his departure from Troas, as related in Co1 16:10; see the note on that place. From that time Luke attended Paul in his travels. From that period to the time when this Epistle was written occupies but four chapters of the history, and it is here if anywhere that we are to look for the minute account of the life of Paul. But here much may have occurred to Paul before Luke joined him. And as it was the design of Luke to give an account of Paul mainly after he had joined him, it is not to be wondered at that many things may have been omitted of his pRev_ious life.
(c) The period of time after the conversion of Paul to the time when Luke joined him at Troas is very succinctly given. That period embraced 16 years, and is comprised in a few chapters. Yet in that time Paul was constantly traveling. He went to Arabia, returned to Damascus, went to Jerusalem, and then to Tarsus, and from Tarsus to Antioch, and thence to Cyprus, and then through Asia Minor, etc. In this time he must have made many voyages, and been exposed to many perils. Yet all this is comprised in a few chapters, and a considerable portion of them is occupied with an account of public discourses. In that period of sixteen years, therefore, there was ample opportunity for all the occurrences which are here referred to by Paul; see Paley's Horse Paulinae on 2 Corinthians, No. 9:
(d) I may add, that from the account which follows the time when Luke joined him at Troas (from Act 16:10), it is altogether probable that he had endured much before. After that time there is mention of just such transactions of scourging, stoning, etc., as are here specified, and it is altogether probable that he had been called to suffer them before. When Paul says "of the Jews," etc., he refers to this because this was a Jewish mode of punishment. It was usual with them to inflict but 39 blows. The Gentiles were not limited by law in the number which they inflicted.
Five times - This was doubtless in their synagogues and before their courts of justice. They had not the power of capital punishment, but they had the power of inflicting minor punishments. And though the instances are not specified by Luke in the Acts , yet the statement here by Paul has every degree of probability. We know that he often preached in their synagogues Act 9:20; Act 13:5, Act 13:14-15; Act 14:1; Act 17:17; Act 18:4; and nothing is more probable than that they would be enraged against him, and would vent their malice in every way possible. They regarded him as an apostate, and a ringleader of the Nazarenes, and they would not fail to inflict on him the severest punishment which they were permitted to inflict.
Forty stripes save one - The word "stripes" does not occur in the original, but is necessarily understood. The Law of Moses Deu 25:3 expressly limited the number of stripes that might be inflicted to 40. In no case might this number be exceeded. This was a humane provision, and one that was not found among the pagan, who inflicted any number of blows at discretion. Unhappily it is not observed among professedly Christian nations where the practice of whipping pRev_ails, and particularly in slave countries, where the master inflicts any number of blows at his pleasure. In practice among the Hebrews, the number of blows inflicted was in fact limited to 39, lest by any accident in counting, the criminal should receive more than the number prescribed in the Law. There was another reason still for limiting it to 39. They usually made use of a scourge with three thongs, and this was struck 13 times. That it was usual to inflict but 39 lashes is apparent from Josephus, Ant. 4. viii, section 21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:24: forty: Deu 25:2, Deu 25:3; Mat 10:17; Mar 13:9
Geneva 1599
Of the Jews (p) five times received I forty [stripes] save one.
(p) He alludes to that which is written in (Deut 25:3). And moreover this place shows us that Paul suffered many more things which Luke omitted in writing Acts.
John Gill
Of the Jews five times received I forty stripes save one. We have no account in the Acts of the Apostles, or elsewhere, of any one of these five scourgings, which the apostle underwent from the Jews; but there is no doubt to be made of them. The number of stripes he received at each time agrees with the traditions and customs of the Jews. The original law for scourging a delinquent is in Deut 25:2 where it is said, "forty stripes he may give him, and not exceed"; according to the nature of the case, forty stripes and no more might be inflicted, but fewer might suffice in some cases; the apostle's having but thirty nine at a time was not because the Jews thought his crime did not require full forty; or that they out of tenderness and compassion to him abated him one; but they proceeded with him to the utmost rigour of this law, according to their interpretation of it; for so runs their tradition (i),
"with how many stripes do they beat him? (a criminal,) it is answered, , "with forty save one"; as it is said, "with the number forty"; that is, which is next to forty; R. Judah says, with full forty is he to be beaten;''
but the decision is not according to R. Judah, as the commentators say (k); and this is the general sense of their (l) interpreters of that law, and what they take to be the genuine meaning of it; so that the apostle was punished according to the extremity of it, in their account. This is a settled rule and point with them, (m), "that scourging according to the law is with forty stripes save one"; Maimonides (n) observes, that
"they did not add to forty, if a man was as strong and robust as Samson, but they lessen the number to a man that is weak; for if a weak man should be beaten with many stripes, he may die; wherefore the wise men say, that if he be never so robust, they scourge him but with "thirty nine";''
so that no mercy shown to Paul, or any regard had to his weak constitution, for it was the utmost they ever inflicted; besides, according to their manner of scourging; see Gill on Mt 10:17, they could not have given him another stroke, without giving him three stripes more, which would have made it forty two, and so have exceeded, which the law forbids; for they whipped with a scourge of three cords, and every stroke went for three; so that by thirteen strokes, thirty nine stripes were given, and if a fourteenth had been added, there would have been forty two stripes; agreeably to which they say (o),
"when they condemn a delinquent to how many stripes he is able to receive, they do not count but by stripes that are fit to be trebled; if they reckon he is able to bear twenty, they do not say he is to be beaten with twenty one, so that they may be able to treble, but he is to be beaten with eighteen; they condemn to receive forty, and after he begins to be beaten, they see he is weak, and they say he cannot receive more than these nine or "twelve" with which he is beaten, lo, this is free; they condemn him to receive twelve, and after he is scourged they see he is strong and able to receive more, lo, he is free, and is not to be beaten any more upon the estimation:''
so that you see that, according to their own canons, they could if they would have mitigated this punishment of the apostle's; but such was their cruelty and malice, that they carried it to the utmost height they could.
(i) Misn. Maccot. c. 3. sect. 10. (k) Maimon. & Bartenora in ib. (l) Targum Jon. & Jarchi in Deut. xxv. 3. Zohar in Deut. fol. 119. 3. Joseph Antiqu. l. 4. c. 8. sect. 23. Moses Kotsensis Mitzvot Tora, pr. Affirm. 105. (m) T. Hieros. Nazir, fol. 53. 1. (n) Hilchot Sanhedrin, c. 17. 1. (o) Ib. sect. 2. Misn. Maccot, c. 3. sect. 11.
John Wesley
Five times I received from the Jews forty stripes save one - Which was the utmost that the law allowed. With the Romans he sometimes pleaded his privilege as a Roman; but from the Jews he suffered all things.
Robert Jamieson, A. R. Fausset and David Brown
Deut 25:3 ordained that not more than forty stripes should be inflicted To avoid exceeding this number, they gave one short of it: thirteen strokes with a treble lash [BENGEL]. This is one of those minute agreements with Jewish usage, which a forger would have not been likely to observe.
11:2511:25: երիցս ձաղկեցա՛յ. միանգամ քարկո՛ծ եղէ. երի՛ցս նաւակո՛ծ եղէ. զտի՛ւ եւ զգիշեր յանդո՛ւնդս տառապեցայ.
25 երեք անգամ ձաղկուեցի. մէկ անգամ քարկոծուեցի. երեք անգամ նաւաբեկութեան ենթարկուեցի. մէկ ցերեկ եւ մէկ գիշեր ծովի անդունդներում տառապեցի:
25 Երեք անգամ ձաղկով ծեծուեցայ։ Մէկ անգամ քարկոծուեցայ։ Երեք անգամ նաւաբեկութեան հանդիպեցայ։ Գիշեր մը ու ցորեկ մը ծովուն անդունդը մնացի։
երիցս ձաղկեցայ. մի անգամ քարկոծ եղէ. երիցս նաւակոծ եղէ. զտիւ եւ զգիշեր յանդունդս տառապեցայ:

11:25: երիցս ձաղկեցա՛յ. միանգամ քարկո՛ծ եղէ. երի՛ցս նաւակո՛ծ եղէ. զտի՛ւ եւ զգիշեր յանդո՛ւնդս տառապեցայ.
25 երեք անգամ ձաղկուեցի. մէկ անգամ քարկոծուեցի. երեք անգամ նաւաբեկութեան ենթարկուեցի. մէկ ցերեկ եւ մէկ գիշեր ծովի անդունդներում տառապեցի:
25 Երեք անգամ ձաղկով ծեծուեցայ։ Մէկ անգամ քարկոծուեցայ։ Երեք անգամ նաւաբեկութեան հանդիպեցայ։ Գիշեր մը ու ցորեկ մը ծովուն անդունդը մնացի։
zohrab-1805▾ eastern-1994▾ western am▾
11:2525: три раза меня били палками, однажды камнями побивали, три раза я терпел кораблекрушение, ночь и день пробыл во глубине [морской];
11:25  τρὶς ἐρραβδίσθην, ἅπαξ ἐλιθάσθην, τρὶς ἐναυάγησα, νυχθήμερον ἐν τῶ βυθῶ πεποίηκα·
11:25. τρὶς (to-thrice) ἐραβδίσθην, (I-was-rodded-to,"ἅπαξ (to-once) ἐλιθάσθην, (I-was-stoned-to,"τρὶς (to-thrice) ἐναυάγησα, (I-boat-splintered-unto,"νυχθήμερον (to-night-dayed) ἐν (in) τῷ (unto-the-one) βυθῷ (unto-a-depth) πεποίηκα: (I-had-come-to-do-unto)
11:25. ter virgis caesus sum semel lapidatus sum ter naufragium feci nocte et die in profundo maris fuiThrice was I beaten with rods: once I was stoned: thrice I suffered shipwreck: a night and a day I was in the depth of the sea.
25. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep;
Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep:

25: три раза меня били палками, однажды камнями побивали, три раза я терпел кораблекрушение, ночь и день пробыл во глубине [морской];
11:25  τρὶς ἐρραβδίσθην, ἅπαξ ἐλιθάσθην, τρὶς ἐναυάγησα, νυχθήμερον ἐν τῶ βυθῶ πεποίηκα·
11:25. ter virgis caesus sum semel lapidatus sum ter naufragium feci nocte et die in profundo maris fui
Thrice was I beaten with rods: once I was stoned: thrice I suffered shipwreck: a night and a day I was in the depth of the sea.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Книга Деяний сообщает только об одном случае избиения Апостола Павла палками, т. е. вероятно прутьями (наказание римское): это было в Филиппах (XVI:22). О побиении Павла камнями -см. Деян XIV:9. - Об опасностях, каким Павел до этого времени подвергался на море, также ничего не известно.
Adam Clarke: Commentary on the Bible - 1831
11:25: Thrice was I beaten with rods - This was under the Roman government, as their lictors beat criminals in this way. We hear of the apostle's being treated thus once, namely at Philippi, Act 16:22. See Section 9 of the Introduction.
Once was I stoned - Namely, at Lystra, Act 14:19, etc.
A night and a day I have been in the deep - To what this refers we cannot tell; it is generally supposed that in some shipwreck not on record the apostle had saved himself on a plank, and was a whole day and night on the sea, tossed about at the mercy of the waves. Others think that βυθος, the deep, signifies a dungeon of a terrible nature at Cyzicum, in the Propontis, into which Paul was cast as he passed from Troas. But this is not likely.
Albert Barnes: Notes on the Bible - 1834
11:25: Thrice was I beaten with rods - In the Acts of the Apostles there is mention made of his being beaten in this manner but once before the time when this Epistle was written. That occurred at Philippi; Act 16:22-23. But there is no reason to doubt that it was more frequently done. This was a frequent mode of punishment among the ancient nations, and as Paul was often persecuted, he would be naturally subjected to this shameful punishment.
Once I was stoned - This was the usual mode of punishment among the Jews for blasphemy. The instance referred to here occurred at Lystra; Act 14:19. Paley (Horae Paulinae) has remarked that this, when confronted with the history, furnished the nearest approach to a contradiction without a contradiction being actually incurred, that he ever had met with. The history Act 14:19 contains but one account of his being actually stoned. But prior to this Act 14:5, it mentions that "an assault was made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully and to stone them, but they were aware of it, and fled to Lystra and Derbe." "Now," Paley remarks, "had the assault been completed; had the history related that a stone was thrown, as it relates that preparations were made both by Jews and Gentiles to stone Paul and his companions; or even had the account of this transaction stopped without going on to inform us that Paul and his companions were aware of their danger and fled, a contradiction between the history and the Epistle would have ensued. Truth is necessarily consistent; but it is scarcely possible that independent accounts, not having truth to guide them, should thus advance to the very brink of contradiction without falling into it."
Thrice I suffered shipwreck - On what occasions, or where, is now unknown, as these instances are not referred to in the Acts of the Apostles. The instance of shipwreck recorded there Acts 27, which occurred when on his way to Rome, happened after this Epistle was written, and should not be supposed to be one of the instances referred to here. Paul made many voyages in going from Jerusalem to Tarsus, and to Antioch, and to various parts of Asia Minor, and to Cyprus; and shipwrecks in those seas were by no means such unusual occurrences as to render this account improbable.
A night and a day ... - The word used here (νυχθήμερον nuchthē meron) denotes a complete natural day, or 24 hours.
In the deep - To what this refers we do not now certainly know. It is probable, however, that Paul refers to some period when, having been shipwrecked, he was saved by supporting himself on a plank or fragment of the vessel until he obtained relief. Such a situation is one of great peril, and he mentions it, therefore, among the trials which he had endured. The supposition of some commentators that he spent his time on some rock in the deep; or of others that this means some deep dungeon; or of others that he was swallowed by a whale (that is, a big fish), like Jonah, shows the extent to which the fancy is often indulged in interpreting the Bible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:25: I beaten: Act 16:22, Act 16:23, Act 16:33, Act 16:37, Act 22:24
once: Mat 21:35; Act 7:58, Act 7:59, Act 14:5, Act 14:19; Heb 11:37
thrice: Acts 27:1-44
Geneva 1599
(q) Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep;
(q) By the Roman magistrates.
John Gill
Thrice was I beaten with rods,.... Or "wands", by the Romans; for this was a Roman punishment, distinct from scourging with cords used by the Jews. There is mention made but of one time only that he was so beaten, elsewhere, and that is in Acts 16:22 which was at Philippi; but that he was so many times beaten in this way, there is no room to doubt:
once was I stoned. This was at Lystra, at the instigation of the Jews that came from Antioch and Iconium, Acts 14:19 by whom he was left for dead:
thrice I suffered shipwreck; neither of which are mentioned by Luke in the Acts of the Apostles; for the shipwreck he suffered as when he went to Rome was some time after the writing of this epistle, and therefore cannot be one of these here referred to
a night and a day I have been in the deep; some understand this of a well, called "Bythos", or "the deep", which was near Lystra, where the apostle was hid for such a space of time after his deliverance there; but this, were it so, he would scarcely reckon among his very great hardships and sufferings: others of a prison at Cyzicum in Asia, which, because of its very great height, was called "the depth of the sea", in which the apostle was imprisoned for such a time; but, we nowhere read that he ever was at that place, or preached there, and much less was imprisoned there; and had he, it is not likely that he should particularly point out such a short imprisonment, but would have let it pass in the general account of being in prisons before mentioned: but rather this is to be understood of the sea, often called the "deep" in Scripture, where by some accident he was cast, and was in it, as the Syriac version has it, , "where was no ship", or without one, being shipwrecked; or being cast, or having fallen into the sea, he was swimming in it, or was preserved by a broken piece of the ship, or by some other means, or by the wonderful providence of God for so long a time; though as sailing in those times was chiefly by coasting, this phrase may only signify that the ship in which he was was drove from the coast into the sea, and lost sight of the land for the space of a day and night, and lay floating about in the deep, which was reckoned very dangerous. The word "a night day", signifies a whole natural day, consisting of a night and a day; and is an Hebraism, and answers to , "the evening and the morning", which make a full day; see Gen 1:5 Dan 8:14.
John Wesley
Thrice I have been shipwrecked - Before his voyage to Rome. In the deep - Probably floating on some part of the vessel.
Robert Jamieson, A. R. Fausset and David Brown
The beating by Roman magistrates at Philippi (Acts 16:23) is the only one recorded in Acts, which does not profess to give a complete journal of his life, but only a sketch of it in connection with the design of the book, namely, to give an outline of the history of the Gospel Church from its foundation at Jerusalem, to the period of its reaching Rome, the capital of the Gentile world.
once was I stoned-- (Acts 14:19).
thrice . . . shipwreck--before the shipwreck at Melita (Acts 27:44). Probably in some of his voyages from Tarsus, where he stayed for some time after his conversion, and from which, as being a seafaring place, he was likely to make missionary voyages to adjoining places (Acts 9:30; Acts 11:25; Gal 1:21).
a night and a day . . . in the deep--probably in part swimming or in an open boat.
11:2611:26: ՚ի ճանապա՛րհս բազում անգամ։ Վի՛շտս ՚ի գետոց, վի՛շտս յաւազակաց, վի՛շտս յազգէ, վիշտս ՚ի հեթանոսաց, վի՛շտս ՚ի քաղաքի, վի՛շտս յանապատի, վի՛շտս ՚ի ծովու, վի՛շտս ՚ի սո՛ւտ եղբարց[4137]. [4137] ՚Ի լուս՛՛. նշանակի ց, ՚ի վերայ տի բառիս՝ ՚ի գետոց. թերեւս ակնարկելով առնել՝ ՚ի գեցոց. որոյ իմաստն անյայտ է։ Ոմանք. Վիշտս ՚ի քաղաքէ։
26 Ճանապարհորդութիւնների ընթացքում բազո՜ւմ անգամ վտանգներ՝ գետերից. վտանգներ՝ աւազակներից. վտանգներ՝ ազգակիցներից. վտանգներ՝ հեթանոսներից. վտանգներ՝ քաղաքում. վտանգներ՝ անապատում. վտանգներ՝ ծովում. վտանգներ՝ սուտ եղբայրներից:
26 Շատ անգամ ճամբորդութիւններու մէջ չարչարուեցայ. գետերէն՝ վտանգներ, աւազակներէն՝ վտանգներ, իմ ազգէս՝ վտանգներ, հեթանոսներէն՝ վտանգներ, քաղաքի մէջ՝ վտանգներ, անապատի մէջ՝ վտանգներ, ծովու վրայ՝ վտանգներ, սուտ եղբայրներու մէջ վտանգներ կրեցի։
ի ճանապարհս` բազում անգամ. վիշտս` ի գետոց, վիշտս` յաւազակաց, վիշտս` յազգէ, վիշտս` ի հեթանոսաց, վիշտս` ի քաղաքի, վիշտս` յանապատի, վիշտս` ի ծովու, վիշտս` ի սուտ եղբարց:

11:26: ՚ի ճանապա՛րհս բազում անգամ։ Վի՛շտս ՚ի գետոց, վի՛շտս յաւազակաց, վի՛շտս յազգէ, վիշտս ՚ի հեթանոսաց, վի՛շտս ՚ի քաղաքի, վի՛շտս յանապատի, վի՛շտս ՚ի ծովու, վի՛շտս ՚ի սո՛ւտ եղբարց[4137].
[4137] ՚Ի լուս՛՛. նշանակի ց, ՚ի վերայ տի բառիս՝ ՚ի գետոց. թերեւս ակնարկելով առնել՝ ՚ի գեցոց. որոյ իմաստն անյայտ է։ Ոմանք. Վիշտս ՚ի քաղաքէ։
26 Ճանապարհորդութիւնների ընթացքում բազո՜ւմ անգամ վտանգներ՝ գետերից. վտանգներ՝ աւազակներից. վտանգներ՝ ազգակիցներից. վտանգներ՝ հեթանոսներից. վտանգներ՝ քաղաքում. վտանգներ՝ անապատում. վտանգներ՝ ծովում. վտանգներ՝ սուտ եղբայրներից:
26 Շատ անգամ ճամբորդութիւններու մէջ չարչարուեցայ. գետերէն՝ վտանգներ, աւազակներէն՝ վտանգներ, իմ ազգէս՝ վտանգներ, հեթանոսներէն՝ վտանգներ, քաղաքի մէջ՝ վտանգներ, անապատի մէջ՝ վտանգներ, ծովու վրայ՝ վտանգներ, սուտ եղբայրներու մէջ վտանգներ կրեցի։
zohrab-1805▾ eastern-1994▾ western am▾
11:2626: много раз [был] в путешествиях, в опасностях на реках, в опасностях от разбойников, в опасностях от единоплеменников, в опасностях от язычников, в опасностях в городе, в опасностях в пустыне, в опасностях на море, в опасностях между лжебратиями,
11:26  ὁδοιπορίαις πολλάκις, κινδύνοις ποταμῶν, κινδύνοις λῃστῶν, κινδύνοις ἐκ γένους, κινδύνοις ἐξ ἐθνῶν, κινδύνοις ἐν πόλει, κινδύνοις ἐν ἐρημίᾳ, κινδύνοις ἐν θαλάσσῃ, κινδύνοις ἐν ψευδαδέλφοις,
11:26. ὁδοιπορίαις (unto-way-traversings-unto) πολλάκις, (much-oft,"κινδύνοις (unto-perils) ποταμῶν, (of-rivers,"κινδύνοις (unto-perils) λῃστῶν, (of-robbers,"κινδύνοις (unto-perils) ἐκ (out) γένους, (of-a-kindred,"κινδύνοις (unto-perils) ἐξ (out) ἐθνῶν, (of-nations,"κινδύνοις (unto-perils) ἐν (in) πόλει, (unto-a-city,"κινδύνοις (unto-perils) ἐν (in) ἐρημίᾳ, (unto-a-solituding-unto,"κινδύνοις (unto-perils) ἐν (in) θαλάσσῃ, (unto-a-sea,"κινδύνοις (unto-perils) ἐν (in) ψευδαδέλφοις, (unto-false-brethrened,"
11:26. in itineribus saepe periculis fluminum periculis latronum periculis ex genere periculis ex gentibus periculis in civitate periculis in solitudine periculis in mari periculis in falsis fratribusIn journeying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren:
26. journeyings often, perils of rivers, perils of robbers, perils from countrymen, perils from the Gentiles, perils in the city, perils in the wilderness, perils in the sea, perils among false brethren;
journeyings often, [in] perils of waters, [in] perils of robbers, [in] perils by [mine own] countrymen, [in] perils by the heathen, [in] perils in the city, [in] perils in the wilderness, [in] perils in the sea, [in] perils among false brethren:

26: много раз [был] в путешествиях, в опасностях на реках, в опасностях от разбойников, в опасностях от единоплеменников, в опасностях от язычников, в опасностях в городе, в опасностях в пустыне, в опасностях на море, в опасностях между лжебратиями,
11:26  ὁδοιπορίαις πολλάκις, κινδύνοις ποταμῶν, κινδύνοις λῃστῶν, κινδύνοις ἐκ γένους, κινδύνοις ἐξ ἐθνῶν, κινδύνοις ἐν πόλει, κινδύνοις ἐν ἐρημίᾳ, κινδύνοις ἐν θαλάσσῃ, κινδύνοις ἐν ψευδαδέλφοις,
11:26. in itineribus saepe periculis fluminum periculis latronum periculis ex genere periculis ex gentibus periculis in civitate periculis in solitudine periculis in mari periculis in falsis fratribus
In journeying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27: Ап. перечисляет те опасности, каким он подвергался во время своих апостольских путешествий. Он испытывал опасности на реках, которые приходилось переплывать и в то время, когда они бурлят и широко разливаются, приходилось ему подвергаться нападениям разбойников, которых много было в те времена, приходилось подвергаться опасности и в городах, жители которых иногда восставали против Павла, я в пустынях, где он мог погибнуть от голода, жажды и от диких зверей. Часто он повергал себя посту: это вероятно имело место тогда, когда ему приходилось изгонять из людей нечистых духов (Мф XVII:21), или же истощая свое собственное тело (1Кор.IX:27).
Adam Clarke: Commentary on the Bible - 1831
11:26: In journeyings often - He means the particular journeys which he took to different places, for the purpose of propagating the Gospel.
In perils of waters - Exposed to great dangers in crossing rivers; for of rivers the original, ποταμων, must be understood.
Of robbers - Judea itself, and perhaps every other country, was grievously infested by banditti of this kind; and no doubt the apostle in his frequent peregrinations was often attacked, but, being poor and having nothing to lose, he passed unhurt, though not without great danger.
In perils by mine own countrymen - The Jews had the most rooted antipathy to him, because they considered him an apostate from the true faith, and also the means of perverting many others. There are several instances of this in the Acts; and a remarkable conspiracy against his life is related, Act 23:12, etc.
In perils by the heathen - In the heathen provinces whither he went to preach the Gospel. Several instances of these perils occur also in the Acts.
In perils in the city - The different seditions raised against him; particularly in Jerusalem, to which Ephesus and Damascus may be added.
Perils in the wilderness - Uninhabited countries through which he was obliged to pass in order to reach from city to city. In such places it is easy to imagine many dangers from banditti, wild beasts, cold, starvation, etc.
Perils in the sea - The different voyages he took in narrow seas, such as the Mediterranean, about dangerous coasts, and without compass.
False brethren - Persons who joined themselves to the Church, pretending faith in Christ, but intending to act as spies, hoping to get some matter of accusation against him. He no doubt suffered much also from apostates.
Albert Barnes: Notes on the Bible - 1834
11:26: In journeyings often - Of course subject to the fatigue, toil, and danger which such a mode of life involves.
In perils of waters - In danger of losing my life at sea, or by floods, or by crossing streams.
Of robbers - Many of the countries, especially Arabia, through which he traveled, were then infested, as they are now, with robbers. It is not impossible or improbable that he was often attacked and his life endangered. It is still unsafe to travel in many of the places through which he traveled.
By mine own countrymen - The Jews. They often scourged him; laid wait for him and were ready to put him to death. They had deep enmity against him as an apostate, and he was in constant danger of being put to death by them.
By the pagan - By those who had not the true religion. Several instances of his danger from this quarter are mentioned in the Acts .
In the city - In cities, as in Derbe. Lystra, Philippi, Jerusalem, Ephesus, etc.
In the wilderness - In the desert, where he would be exposed to ambushes, or to wild beasts, or to hunger and want. Instances of this are not recorded in the Acts , but no one can doubt that they occurred, The idea here is, that he had met with constant danger wheRev_er he was, whether in the busy haunts of people or in the solitude and loneliness of the desert.
In the sea - see Co2 11:25.
Among false brethren - This was the crowning danger and trial to Paul, as it is to all others. A man can better bear danger by land and water, among robbers and in deserts, than he can bear to have his confidence abused, and to be subjected to the action and the arts of spies upon his conduct. Who these were he has not informed us. He mentions it as the chief trial to which he had been exposed, that he had met those who pretended to be his friends, and who yet had sought every possible opportunity to expose and destroy him. Perhaps he has here a delicate reference to the danger which he apprehended from the false brethren in the church at Corinth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:26: journeyings: Act 9:23, Act 9:26-30, Act 11:25, Act 11:26, Act 13:1-14:28, Act 15:2-4, Act 15:40, Act 15:41, Act 16:1-18:1; Act 18:18-23, Act 19:1, Act 20:1-6; Rom 15:19, Rom 15:24-28; Gal 1:17-21
in perils by mine: Act 9:23-25, Act 9:29, Act 13:50, Act 20:3, Act 20:19, Act 21:28-31, Act 23:12-22, Act 25:3, Act 28:10, Act 28:11; Th1 2:15, Th1 2:16
in perils by the: Co2 1:8-10; Act 14:5, Act 14:19, Act 16:19-24, Act 19:23-41; Co1 15:32
in perils in the city: Co2 11:32; Act 9:24, Act 17:5
John Gill
In journeying often,.... Through several countries and kingdoms to preach the Gospel, as he did from Jerusalem round about to Illyricum:
in perils of waters; by the floods being out, which made it very troublesome and dangerous travelling, especially to persons on foot, as was the case of our apostle:
in perils of robbers; for though he had seldom much to lose, yet was in danger of being ill used, and of his life being taken away by such ruffians:
in perils by my own countrymen; the Jews, who bore an implacable hatred to him, because of the doctrines of grace he preached, in opposition to the works of the law of Moses, whether moral or ceremonial; and who generally were concerned in stirring up the Gentiles against him wherever he came:
in perils by the Heathen; the Gentiles, who were incensed against him for inveighing against their idols and idolatrous worship, and other wicked and enormous practices they were addicted to; particularly at Ephesus, by the means of Demetrius the shrine maker, Acts 19:23,
in perils in the city; in any and every city he came into; for bonds and affliction abode him everywhere, as at Jerusalem, Damascus, Antioch, Ephesus, Philippi, Thessalonica, &c.
in perils in the wilderness; by robbers and wild beasts, through hunger and thirst, and by the sands in hurricanes and tempests; though this may be understood not strictly of desert places, but of the country in distinction from the city; See Gill on Mt 3:1 where travelling is difficult and dangerous, and the people more rustic and uncivil: the phrase, , "in perils of the wildernesses", is a Rabbinical one (p); as is also , "peril in the sea" (q), next mentioned:
in perils in the sea; not only by shipwreck, but through pirates, and the ill usage of mariners, want of provisions, &c.
in perils among false brethren; who pretended to be Christians, but "judaized", teaching the necessity of observing circumcision, and other ceremonies of the law, in order to salvation; these, as the apostle always warmly opposed, so they were sworn enemies to him, and ever sought to do him what mischief they could.
(p) Sepher Cosri, fol. 296. 2. (q) Sepher Cosri, fol. 297. 2.
Robert Jamieson, A. R. Fausset and David Brown
In--rather, "By": connected with 2Cor 11:23, but now not with "in," as there, and as in 2Cor 11:27, where again he passes to the idea of surrounding circumstances or environments [ALFORD, ELLICOTT and others].
waters--rather, as Greek, "rivers," namely, perils by the flooding of rivers, as on the road often traversed by Paul between Jerusalem and Antioch, crossed as it is by the torrents rushing down from Lebanon. So the traveller Sport lost his life.
robbers--perhaps in his journey from Perga to Antioch in Pisidia. Pisidia was notorious for robbers; as indeed were all the mountains that divided the high land of Asia from the sea.
the heathen--Gentiles.
in the city--Damascus, Acts 9:24-25; Jerusalem, Acts 9:29; Ephesus, Acts 19:23.
false brethren-- (Gal 2:4).
11:2711:27: ՚ի ջա՛նս՝ եւ ՚ի վաստակս. ՚ի տքնութիւնս բազում անգամ, ՚ի քա՛ղց՝ եւ ՚ի ծարաւ. ՚ի պա՛հս բազո՛ւմ անգամ. ՚ի ցո՛ւրտ եւ ՚ի մերկութեան[4138]։ [4138] Ոմանք. Եւ ՚ի մերկութիւն։
27 Բազում անգամ եղայ աշխատանքների եւ յոգնութիւնների մէջ՝ յաճախ անքուն մնալով, քաղցի եւ ծարաւի մէջ, առանց մի պատառ հացի, այլեւ՝ ցրտի մէջ ու մերկութեան:
27 Ջանքի ու աշխատանքի մէջ, շատ անգամ անքուն գիշերներու, անօթութեան ու ծարաւի մէջ, շատ անգամ ծոմ կենալու մէջ, ցուրտի ու մերկութեան մէջ էի։
ի ջանս եւ ի վաստակս, ի տքնութիւնս` բազում անգամ, ի քաղց եւ ի ծարաւ, ի պահս` բազում անգամ, ի ցուրտ եւ ի մերկութեան:

11:27: ՚ի ջա՛նս՝ եւ ՚ի վաստակս. ՚ի տքնութիւնս բազում անգամ, ՚ի քա՛ղց՝ եւ ՚ի ծարաւ. ՚ի պա՛հս բազո՛ւմ անգամ. ՚ի ցո՛ւրտ եւ ՚ի մերկութեան[4138]։
[4138] Ոմանք. Եւ ՚ի մերկութիւն։
27 Բազում անգամ եղայ աշխատանքների եւ յոգնութիւնների մէջ՝ յաճախ անքուն մնալով, քաղցի եւ ծարաւի մէջ, առանց մի պատառ հացի, այլեւ՝ ցրտի մէջ ու մերկութեան:
27 Ջանքի ու աշխատանքի մէջ, շատ անգամ անքուն գիշերներու, անօթութեան ու ծարաւի մէջ, շատ անգամ ծոմ կենալու մէջ, ցուրտի ու մերկութեան մէջ էի։
zohrab-1805▾ eastern-1994▾ western am▾
11:2727: в труде и в изнурении, часто в бдении, в голоде и жажде, часто в посте, на стуже и в наготе.
11:27  κόπῳ καὶ μόχθῳ, ἐν ἀγρυπνίαις πολλάκις, ἐν λιμῶ καὶ δίψει, ἐν νηστείαις πολλάκις, ἐν ψύχει καὶ γυμνότητι·
11:27. κόπῳ (unto-a-fell) καὶ (and) μόχθῳ, (unto-a-toil,"ἐν (in) ἀγρυπνίαις (unto-un-sleepings-unto) πολλάκις, (much-oft,"ἐν (in) λιμῷ (unto-a-famine) καὶ (and) δίψει, (unto-a-thirst,"ἐν (in) νηστείαις (unto-non-eatings-of) πολλάκις, (much-oft,"ἐν (in) ψύχει (unto-a-breath) καὶ (and) γυμνότητι: (unto-a-stripness)
11:27. in labore et aerumna in vigiliis multis in fame et siti in ieiuniis multis in frigore et nuditateIn labour and painfulness, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness:
27. labour and travail, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.
In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness:

27: в труде и в изнурении, часто в бдении, в голоде и жажде, часто в посте, на стуже и в наготе.
11:27  κόπῳ καὶ μόχθῳ, ἐν ἀγρυπνίαις πολλάκις, ἐν λιμῶ καὶ δίψει, ἐν νηστείαις πολλάκις, ἐν ψύχει καὶ γυμνότητι·
11:27. in labore et aerumna in vigiliis multis in fame et siti in ieiuniis multis in frigore et nuditate
In labour and painfulness, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:27: In weariness and painfulness - Tribulations of this kind were his constant companions. Lord Lyttleton and others have made useful reflections on this verse: "How hard was it for a man of a genteel and liberal education, as St. Paul was, to bear such rigours, and to wander about like a vagabond, hungry and almost naked, yet coming into the presence of persons of high life, and speaking in large and various assemblies on matters of the utmost importance!" Had not St. Paul been deeply convinced of the truth and absolute certainty of the Christian religion, he could not have continued to expose himself to such hardships.
Albert Barnes: Notes on the Bible - 1834
11:27: In weariness - Resulting from traveling, exposure, labor, and want. The word κόπος kopos (from κόπτω koptō, "to beat, to cut") means, properly, "wailing and grief," accompanied with beating the breast. Hence, the word means "toil, labor, wearisome effort."
And painfulness - This word (μόχθος mochthos) is a stronger term than the former. It implies painful effort; labor producing sorrow, and in the New Testament is uniformly connected with the word rendered "weariness" (1 Thess, Co2 2:9; Th2 3:8), rendered in both those places "travail."
In watchings often - In loss of sleep, arising from abundant toils and from danger; see the note on Co2 6:5.
In hunger and thirst - From traveling among strangers, and being dependent on them and on his own personal labors; see the note, Co1 4:11.
In fastings often - Either voluntary or involuntary; see the note on Co2 6:5.
In cold and nakedness - see the note, Co1 4:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:27: weariness: Co2 11:23, Co2 6:5; Act 20:5-11, Act 20:34, Act 20:35; Th1 2:9; Th2 3:8
in watchings: Act 20:31
in hunger: Jer 38:9; Co1 4:11, Co1 4:12; Phi 4:12
fastings: Co2 6:5; Act 13:2, Act 13:3, Act 14:23; Co1 7:5
nakedness: Rom 8:35, Rom 8:36; Heb 11:37; Jam 2:15, Jam 2:16
Geneva 1599
In weariness and (r) painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.
(r) Painfulness is a troublesome sickness, as when a man who is weary and wants rest is forced to begin new labour.
John Gill
In weariness and painfulness,.... Through long journeys and frequent preaching; or "in labour and trouble"; or in troublesome labour, for all labour is not so; as hunting, hawking, &c. though laborious, yet delightful; but the labours of the apostle were painful and troublesome to the flesh, though he had much inward spiritual delight and pleasure in them:
in watchings often; being sometimes engaged at midnight, either in preaching, or praying, or staging psalms, and sometimes obliged to work early and late with his own hands to supply his necessities:
in hunger and thirst; as when at sea, or in wilderness places, or where no notice was taken of him for preaching the Gospel; he doing that freely without asking the assistance of any, which in some places would have been prejudicial to his designs, and the spread of the Gospel:
in fastings often; voluntary ones, which he engaged in, not as meritorious works, but to keep under his body, and as proper to attend the work of prayer at certain times:
in cold and nakedness; when travelling in the winter season, and but poorly clothed to keep him from the inclemencies of the weather; and having no certain dwelling place to retire unto and abide in, during any severe season there might be, and wanting the comforts of life to support him under such inconveniences.
John Wesley
In cold and nakedness - Having no place where to lay my head; no convenient raiment to cover me; yet appearing before noble - men, governors, kings; and not being ashamed.
Robert Jamieson, A. R. Fausset and David Brown
fastings--voluntary, in order to kindle devotions (Acts 13:2-3; Acts 14:23; 1Cor 9:27); for they are distinguished from "hunger and thirst," which were involuntary [GROTIUS]. However, see on 2Cor 6:5. The context refers solely to hardships, not to self-imposed devotional mortification. "Hunger and thirst" are not synonymous with "foodlessness" (as the Greek of "fasting" means), but are its consequences.
cold . . . nakedness--"cold" resulting from "nakedness," or insufficient clothing, as the Greek often means: as "hunger and thirst" result from "foodlessness." (Compare Acts 28:2; Rom 8:35). "When we remember that he who endured all this was a man constantly suffering from infirm health (2Cor 4:7-12; 2Cor 12:7-10; Gal 4:13-14), such heroic self-devotion seems almost superhuman" [CONYBEARE and HOWSON].
11:2811:28: Թո՛ղ զա՛յլ նեղութիւնսն. եւ զի հանապազ խուժա՛նն ՚ի վերայ իմ կուտէր, եւ հոգք ամենա՛յն եկեղեցեացն[4139]։ [4139] Ոմանք. Նեղութիւնս... եկեղեցեացն։
28 Մէկ կողմ թողած այլ նեղութիւններ եւ դեռ այն, որ շարունակ ամբոխն իմ վրայ էր կուտակւում[66]. կային եւ բոլոր եկեղեցիների հոգսերը:[66] Յունարէնն ունի՝ կուտակում ամենօրեայ հոգսերը:
28 Մոռնանք արտաքին նեղութիւնները։ Ամէն օրուան զբաղումները, բոլոր եկեղեցիներուն հոգը վրաս կը դիզուէր։
[59]Թող զայլ նեղութիւնսն, եւ զի հանապազ խուժանն ի վերայ իմ կուտէր, եւ հոգք ամենայն եկեղեցեացն:

11:28: Թո՛ղ զա՛յլ նեղութիւնսն. եւ զի հանապազ խուժա՛նն ՚ի վերայ իմ կուտէր, եւ հոգք ամենա՛յն եկեղեցեացն[4139]։
[4139] Ոմանք. Նեղութիւնս... եկեղեցեացն։
28 Մէկ կողմ թողած այլ նեղութիւններ եւ դեռ այն, որ շարունակ ամբոխն իմ վրայ էր կուտակւում[66]. կային եւ բոլոր եկեղեցիների հոգսերը:
[66] Յունարէնն ունի՝ կուտակում ամենօրեայ հոգսերը:
28 Մոռնանք արտաքին նեղութիւնները։ Ամէն օրուան զբաղումները, բոլոր եկեղեցիներուն հոգը վրաս կը դիզուէր։
zohrab-1805▾ eastern-1994▾ western am▾
11:2828: Кроме посторонних [приключений], у меня ежедневно стечение [людей], забота о всех церквах.
11:28  χωρὶς τῶν παρεκτὸς ἡ ἐπίστασίς μοι ἡ καθ᾽ ἡμέραν, ἡ μέριμνα πασῶν τῶν ἐκκλησιῶν.
11:28. χωρὶς (of-spaced) τῶν (of-the-ones) παρεκτὸς (beside-out-of,"ἡ (the-one) ἐπίστασίς (a-standing-upon) μοι (unto-me) ἡ (the-one) καθ' (down) ἡμέραν, (to-a-day,"ἡ (the-one) μέριμνα (a-worry) πασῶν ( of-all ) τῶν (of-the-ones) ἐκκλησιῶν. (of-callings-out-unto)
11:28. praeter illa quae extrinsecus sunt instantia mea cotidiana sollicitudo omnium ecclesiarumBesides those things which are without: my daily instance, the solicitude for all the churches.
28. Beside those things that are without, there is that which presseth upon me daily, anxiety for all the churches.
Beside those things that are without, that which cometh upon me daily, the care of all the churches:

28: Кроме посторонних [приключений], у меня ежедневно стечение [людей], забота о всех церквах.
11:28  χωρὶς τῶν παρεκτὸς ἡ ἐπίστασίς μοι ἡ καθ᾽ ἡμέραν, ἡ μέριμνα πασῶν τῶν ἐκκλησιῶν.
11:28. praeter illa quae extrinsecus sunt instantia mea cotidiana sollicitudo omnium ecclesiarum
Besides those things which are without: my daily instance, the solicitude for all the churches.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-29: Но это все - постороннее, так сказать, экстраординарное в жизни Апостола. В обыкновенное же время, когда он действует как пастырь и руководитель основанных им церквей, он также все время погружен в заботы и переживает все, что мучит и тревожит его духовных чад. Он, можно сказать, сгорает в постоянном огне за всех, кто подвергается искушениям.
Adam Clarke: Commentary on the Bible - 1831
11:28: Beside those things that are without - Independently of all these outward things, I have innumerable troubles and mental oppressions.
Which cometh upon me - Ἡ επισυατασις· This continual press of business; this insurrection of cases to be heard, solved, and determined, relative to the doctrine, discipline, state, persecution, and supply of all the Churches.
All his perils were little in comparison of what he felt relative to the peace, government, and establishment of all the Churches among the Gentiles; for as he was the apostle of the Gentiles, the government of all the Churches among these fell in some sort on him, whether they were of his own planting or of the planting of others. See Col 2:1. None but a conscientious minister, who has at heart the salvation of souls, can enter into the apostle's feelings in this place.
Albert Barnes: Notes on the Bible - 1834
11:28: Besides those things that are without - In addition to these external trials, these trials pertaining to the body, I have mental trials and anxieties resulting from the necessary care of all the churches, But on the meaning of these words commentators are not agreed. Rosenmuller supposes that the phrase means "besides those things that come from other sources," "that I may omit other things." Beza, Erasmus, Bloomfield, and some others suppose that the passage means those things out of the regular routine of his office. Doddridge, "besides foreign affairs." Probably the sense is, "Apart from the things beside" (Χωρὶς τῶν παρεκτὸς Chō ris tō n parektos); "not to mention other matters; or if other matters should be laid aside, there is this continually rushing anxiety arising from the care of all the churches." That is, this would be enough in itself. Laying aside all that arises from hunger, thirst, cold, etc., this continual care occupies my mind and weighs upon my heart.
That which cometh upon me daily - There is great force in the original here. The phrase rendered "that which cometh upon me" means properly, "that which rushes upon me." The word (ἐπισύστασις episustasis) means properly a concourse, a crowd, hence, a tumult; and the idea here is, that these cares rushed upon him, or pressed upon him like a crowd of people or a mob that bore all before it. This is one of Paul's most energetic expressions, and denotes the incessant anxiety of mind to which he was subject.
The care of all the churches - The care of the numerous churches which he had established, and which needed his constant supervision. They were young; many of them were feeble; many were made up of heterogeneous materials; many composed of Jews and Gentiles mingled together, with conflicting prejudices, habits, preferences; many of them were composed of those who had been gathered from the lowest ranks of life; and questions would be constantly occurring relating to their order and discipline in which Paul would feel a deep interest, and which would naturally be referred to him for decision. Besides this, they had many trials. They were persecuted, and would suffer much. In their sufferings Paul would feel deep sympathy, and would desire, as far as possible, to afford them relief. In addition to the churches which he had planted, he would feel an interest in all others, and doubtless many cases would be refered to him as an eminent apostle for counsel and advice. No wonder that all this came rushing on him like a tumultuous assembly ready to overpower him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:28: those: Co2 11:23-27
the care: Act 15:36, Act 15:40, Act 15:41, Act 18:23, Act 20:2, Act 18-35; Rom 1:14, Rom 11:13, Rom 15:16, Rom 16:4; Col 2:1
Geneva 1599
(9) Beside those things that are without, that which cometh upon me daily, the care of all the churches.
(9) He further adds this in conclusion, that the Corinthians should be ashamed to despise him upon whose care almost all churches depended, as it was plainly seen by experience.
John Gill
Besides those things that are without,.... Or are omitted, which he had passed by, and had not mentioned in the account and enumeration of things he had given; for otherwise the things he had taken notice of and instanced in, were things external; but besides them and many other things which would be too tedious to relate,
that which cometh upon me daily, is not to be forgotten; meaning the prodigious deal of business which was every day upon his hands, through the continual coming of brethren to him, either for advice, or comfort, or instruction; and through the multiplicity of letters from divers parts, which he was obliged to give answers to; and the several duties of the day, as prayer, meditation, reading, praising, preaching, &c. and to sum up the whole, and which is explanative of the phrase,
the care of all the churches; not of ten, or twenty, or some only; but of all of them, he being the apostle of the Gentiles, and was concerned in planting, and raising them, and preaching the Gospel to most of them; and who continually stood in need of his watch and care over them, to provide ministers for some, to prevent schisms and heat divisions in others; to preserve others from errors and heresies, and warn them of the dangers to which they were exposed by false teachers; and to animate, strengthen, and support others under violent persecutions, lest their faith should fail, and they be tempted to desert the Gospel, and drop their profession of religion.
John Wesley
Beside the things which are from without - Which I suffer on the account of others; namely, the care of all the churches - A more modest expression than if he had said, the care of the whole church. All - Even those I have not seen in the flesh. St. Peter himself could not have said this in so strong a sense.
Robert Jamieson, A. R. Fausset and David Brown
without--"Beside" trials falling on me externally, just recounted, there is "that which cometh upon me (literally, the impetuous concourse to me of business; properly, a crowd rising up against one again and again, and ready to bear him down), the care of all the churches" (including those not yet seen in the flesh, Col 2:1): an internal and more weighty anxiety. But the oldest manuscripts for "that which cometh," read, "the pressure": "the pressing care-taking" or "inspection that is upon me daily." ALFORD translates, "Omitting what is BESIDES"; namely, those other trials besides those recounted. But the Vulgate, ESTIUS, and BENGEL, support English Version.
the care--The Greek implies, "my anxious solicitude for all the churches."
11:2911:29: Ո՞ հիւանդանայ, եւ ո՛չ ես հիւանդանամ. ո՞ գայթագղի, եւ ո՛չ ես տապանամ[4140]։ բզ [4140] Ոմանք. Եւ ես ոչ հիւան՛՛։
29 Կա՞յ տկար մէկը, որի հետ ես էլ տկարացած չլինեմ. կա՞յ գայթակղուած մէկը, որի համար իմ սիրտը այրուած չլինի:
29 Ո՞վ կը տկարանայ ու ես չեմ տկարանար։ Ո՞վ կը գայթակղի ու իմ սիրտս չ’այրիր։
Ո՞ հիւանդանայ, եւ ոչ ես հիւանդանամ. ո՞ գայթակղի, եւ ոչ ես տապանամ:

11:29: Ո՞ հիւանդանայ, եւ ո՛չ ես հիւանդանամ. ո՞ գայթագղի, եւ ո՛չ ես տապանամ[4140]։ բզ
[4140] Ոմանք. Եւ ես ոչ հիւան՛՛։
29 Կա՞յ տկար մէկը, որի հետ ես էլ տկարացած չլինեմ. կա՞յ գայթակղուած մէկը, որի համար իմ սիրտը այրուած չլինի:
29 Ո՞վ կը տկարանայ ու ես չեմ տկարանար։ Ո՞վ կը գայթակղի ու իմ սիրտս չ’այրիր։
zohrab-1805▾ eastern-1994▾ western am▾
11:2929: Кто изнемогает, с кем бы и я не изнемогал? Кто соблазняется, за кого бы я не воспламенялся?
11:29  τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι;
11:29. τίς (What-one) ἀσθενεῖ, (it-un-vigoreth-unto) καὶ (and) οὐκ (not) ἀσθενῶ; (I-un-vigor-unto?"τίς (What-one) σκανδαλίζεται, (it-be-cumbered-to) καὶ (and) οὐκ (not) ἐγὼ (I) πυροῦμαι; (I-be-en-fired?"
11:29. quis infirmatur et non infirmor quis scandalizatur et ego non urorWho is weak, and I am not weak? Who is scandalized, and I am not on fire?
29. Who is weak, and I am not weak? who is made to stumble, and I burn not?
Who is weak, and I am not weak? who is offended, and I burn not:

29: Кто изнемогает, с кем бы и я не изнемогал? Кто соблазняется, за кого бы я не воспламенялся?
11:29  τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι;
11:29. quis infirmatur et non infirmor quis scandalizatur et ego non uror
Who is weak, and I am not weak? Who is scandalized, and I am not on fire?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:29: Who is weak - What Church is there under persecution, with which I do not immediately sympathize? or who, from his weakness in the faith, and scrupulousness of conscience, is likely to be stumbled, or turned out of the way, to whom I do not condescend, and whose burden I do not bear?
Who is offended - Or likely to be turned out of the way, and I burn not with zeal to restore and confirm him? This seems to be the sense of these different questions.
Albert Barnes: Notes on the Bible - 1834
11:29: Who is weak ... - I sympathize with all. I feel where others feel, and their sorrows excite deep sympathetic emotions in my bosom. Like a tender and compassionate friend I am affected when I see others in circumstances of distress. The word "weak" here may refer to any lack of strength, any infirmity or feebleness arising either from body or mind. It may include all who were feeble by persecution or by disease; or it may refer to the weak in faith and doubtful about their duty (see Co1 9:22), and to those who were burdened with mental sorrows. The idea is, that Paul had a deep sympathy in all who needed such sympathy from any cause. And the statement here shows the depth of feeling of this great apostle; and shows what should be the feeling of every pastor; see the note on Rom 12:15.
And I am not weak? - I share his feelings and sympathize with him. If he suffers, I suffer. Bloomfield supposes that Paul means that in the case of those who were weak in the faith he accommodated himself to their weakness and thus became all things to all people; see my note on Co1 9:22. But it seems to me probable that he uses the phrase here in a more general sense, as denoting that he sympathized with those who were weak and feeble in all their circumstances.
Who is offended - (σκανδαλίζεται skandalizetai). Who is "scandalized." The word means properly to cause to stumble and fall; hence, to be a stumbling-block to any one; to give or cause offence to anyone. The idea here seems to be, "who is liable to be led astray; who has temptations and trials that are likely to lead him to sin or to cause him to fall, and I do not burn with impatience to restore him, or with indignation against the tempter?" In all such cases Paul deeply sympathized with them, and was prompt to aid them.
And I burn not? - That is, with anger or with great agitation of mind at learning that anyone had fallen into sin. This may either mean that he would burn with indignation against those who had led them into sin, or be deeply excited in view of the disgrace which would be thus brought on the Christian cause. In either case it means that his mind would be in a glow of emotion; he would feel deeply; he could not look upon such things with indifference or without being deeply agitated. With all he sympathized; and the condition of all, whether in a state of feeble faith, or feeble body, or falling into sin, excited the deepest emotions in his mind. The truth here taught is, that Paul felt a deep sympathy for all others who bore the Christian name, and this sympathy for others greatly increased the cares and toils of the apostolic office which he sustained. But having given this exposition, candor compels me to acknowledge that the whole verse may mean, "Who is feeble in the faith in regard to certain observances and rites and customs Co1 9:22, and I do not also evince the same? I do not rouse their prejudices, or wound their feelings, or alarm them. On the other hand, who is scandalized, or led into sin by the example of others in regard to such custom; who is led by the example of others into transgression, and I do not burn with indignation?" In either case, however, the general sense is, that he sympathized with all others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:29: is weak: Co2 2:4, Co2 2:5, Co2 7:5, Co2 7:6, Co2 13:9; Ezr 9:1-3; Rom 12:15, Rom 15:1; Co1 8:13, Co1 9:22, Co1 12:26; Gal 6:2; Th1 3:5-8
and I burn: Co2 11:13-15; Num 25:6-11; Neh 5:6-13, Neh 13:15-20, Neh 13:23-25; Joh 2:17; Co1 5:1-5; Co1 6:5-7, Co1 6:15-18, Co1 11:22, Co1 15:12-34, Co1 15:36; Gal 1:7-10, Gal 2:4-6, Gal 2:14, Gal 3:1-3; Gal 4:8-20, Gal 5:2-4; Jo2 1:10, Jo2 1:11; Jde 1:3, Jde 1:4; Rev 2:2, Rev 2:20, Rev 3:15-18
John Gill
Who is weak, and I am not weak.... What church is so? or what particular believer is so? for he had not only the care of all the churches, but of all believers upon him; whoever was weak in the faith he was concerned for them, to instruct, establish, and strengthen them; and suited his discourses, reasonings, and language, to their capacity, that they might understand him, and take in right notions of things: or whoever was of a weak and scrupulous conscience about things indifferent, and fearful of using them lest they should sin in so doing, he was cautious of offending them, or doing anything by which their consciences should be defiled, and their peace be broken: or whoever was afflicted, either in body or mind, he sympathized and bore a part with them:
who is offended, and I burn not? whoever was stumbled and made to fall by anything he said or did, or by the words and actions of others, it gave him sensible pain, it made him very uneasy; he was as one in a flame, all on fire, full of grief and trouble till the cause of the offence was removed, and the person offended made easy and restored; the word here used answers to the Hebrew word used in Job 30:25 where it is said, "was not my soul grieved for the poor?" which Mr. Broughton renders, "did not my soul burn for the poor?" Now by all this which the apostle did and suffered, by all actions and sufferings, care and sympathy, he fully appeared to be a true and faithful minister of Christ, and abundantly more than the false apostles, who could produce none of these things as testimonies in their favour.
John Wesley
Who - So he had not only the care of the churches, but of every person therein. Is weak, and I am not weak - By sympathy, as well as by condescension. Who is offended - Hindered in, or turned out of, the good way. And I burn not - Being pained as though I had fire in my bosom.
Robert Jamieson, A. R. Fausset and David Brown
I . . . weak--in condescending sympathy with the weak (1Cor 9:22). "Care generates sympathy, which causes the minister of Christ personally to enter into the feelings of all his people, as if he stood in their position, so as to accommodate himself to all" [CALVIN].
offended--by some stumbling-block put in his way by others: the "weak" is most liable to be "offended."
I burn not--The "I" in the Greek is emphatic, which it is not in the former clause, "I am not weak." I not only enter into the feeling of the party offended, but I burn with indignation at the offender, I myself taking up his cause as my own. "Who meets with a stumbling-block and I am not disturbed even more than himself" [NEANDER].
11:3011:30: Եթէ պարծել ինչ պա՛րտ իցէ, զտկարութեա՛նն պարծեցայց։
30 Եթէ պարծենալ է պէտք, իմ տկարութեանը վերաբերող բաներով պիտի պարծենամ:
30 Եթէ պարծենալ պէտք ըլլայ, միայն տկարութեանս բաներուն վրայ կրնամ պարծենալ։
Եթէ պարծել ինչ պարտ իցէ, զտկարութեանն պարծեցայց:

11:30: Եթէ պարծել ինչ պա՛րտ իցէ, զտկարութեա՛նն պարծեցայց։
30 Եթէ պարծենալ է պէտք, իմ տկարութեանը վերաբերող բաներով պիտի պարծենամ:
30 Եթէ պարծենալ պէտք ըլլայ, միայն տկարութեանս բաներուն վրայ կրնամ պարծենալ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3030: Если должно мне хвалиться, то буду хвалиться немощью моею.
11:30  εἰ καυχᾶσθαι δεῖ, τὰ τῆς ἀσθενείας μου καυχήσομαι.
11:30. εἰ (If) καυχᾶσθαι ( to-boast-unto ) δεῖ, (it-bindeth,"τὰ (to-the-ones) τῆς (of-the-one) ἀσθενείας (of-an-un-vigoring-of) [μου] "[of-me]" καυχήσομαι . ( I-shall-boast-unto )
11:30. si gloriari oportet quae infirmitatis meae sunt gloriaborIf I must needs glory, I will glory of the things that concern my infirmity.
30. If I must needs glory, I will glory of the things that concern my weakness.
If I must needs glory, I will glory of the things which concern mine infirmities:

30: Если должно мне хвалиться, то буду хвалиться немощью моею.
11:30  εἰ καυχᾶσθαι δεῖ, τὰ τῆς ἀσθενείας μου καυχήσομαι.
11:30. si gloriari oportet quae infirmitatis meae sunt gloriabor
If I must needs glory, I will glory of the things that concern my infirmity.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Апостол только что сказал о своих страданиях, каким он подвергался во время своих путешествий. Теперь он разъясняет столь странную для многих "похвалу" тем соображением, что ему ее стыдно говорить о своих "немощах". Эти немощи нисколько не унижают его апостольского достоинства, а напротив являют в нем истинного служителя Христова, который идет на всякие страдания для Христа.
Adam Clarke: Commentary on the Bible - 1831
11:30: I will glory - which concern mine infirmities - I will not boast of my natural or acquired powers; neither in what God has done by me; but rather in what I have suffered for him.
Many persons have understood by infirmities what they call the indwelling sin of the apostle, and say that "he gloried in this, because the grace of Christ was the more magnified in his being preserved from ruin, notwithstanding this indwelling adversary." And to support this most unholy interpretation, they quote those other words of the apostle, Co2 12:9 : Most gladly therefore will I rather glory in my infirmities, my indwelling corruptions, that the power of Christ, in chaining the fierce lion, may rest upon me. But it would be difficult to produce a single passage in the whole New Testament where the word ασθενεια, which we translate infirmity, has the sense of sin or moral corruption. The verb ασθενεω signifies to be weak, infirm, sick, poor, despicable through poverty, etc. And in a few places it is applied to weakness in the faith, to young converts, who are poor in religious knowledge, not yet fully instructed in the nature of the Gospel; Rom 4:19; Rom 14:1, Rom 14:2. And it is applied to the works of the law, to point out their inability to justify a sinner, Rom 8:3. But to inward sin, and inward corruption it is never applied. I am afraid that what these persons call their infirmities may rather be called their strengths; the prevailing and frequently ruling power of pride, anger, ill-will, etc.; for how few think evil tempers to be sins! The gentle term infirmity softens down the iniquity; and as St. Paul, so great and so holy a man, say they, had his infirmities, how can they expect to be without theirs? These should know that they are in a dangerous error; that St. Paul means nothing of the kind; for he speaks of his sufferings, and of these alone. One word more: would not the grace and power of Christ appear more conspicuous in slaying the lion than in keeping him chained? in destroying sin, root and branch; and filling the soul with his own holiness, with love to God and man, with the mind - all the holy heavenly tempers, that were in himself; than in leaving these impure and unholy tempers, ever to live and often to reign in the heart? The doctrine is discreditable to the Gospel, and wholly antichristian.
Albert Barnes: Notes on the Bible - 1834
11:30: If I must needs glory - It is unpleasant for me to boast, but circumstances have compelled me. But since I am compelled, I will not boast of my rank, or talents, but of that which is regarded by some as an infirmity.
Mine infirmities - Greek, "The things of my weakness." The word here used is derived from the same word which is rendered weak," in Co2 11:29. He intends doubtless to refer here to what had preceded in his enumeration of the trials which he had endured. He had spoken of sufferings. He had endured much. He had also spoken of that tenderness of feeling which prompted him to sympathize so deeply when others suffered. He admitted that he often wept, and trembled, and glowed with strong feelings on occasions which perhaps to many would not seem to call for such strong emotions, and which they might be disposed to set down as a weakness or infirmity. This might especially be the case among the Greeks, where many philosophers, as the Stoics, were disposed to regard all sympathetic feeling, and all sensitiveness to suffering as an infirmity. But Paul admitted that he was disposed to glory in this alone. He gloried that he had sneered so much; that he had endured so many trials on account of Christianity, and that he had a mind that was capable of feeling for others and of entering into their, sorrows and trials. Well might he do this, for there is no more lovely feature in the mind of a virtuous man, and there is no more lovely influence of Christianity than this, that it teaches us to "bear a brother's woes," and to sympathize in all the sorrows and joys of others. Philosophy and infidelity may be dissocial, cheerless, cold; but it is not so with Christianity. Philosophy may snap asunder all the cords which bind us to the living world, but Christianity strengthens these cords; cold and cheerless atheism and scepticism may teach us to look with unconcern on a suffering world, but it is the glory of Christianity that it teaches us to feel an interest in the weal or woe of the obscurest man that lives, to rejoice in his joy, and to weep in his sorrows.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:30: must: Co2 11:16-18, Co2 12:1, Co2 12:11; Pro 25:27, Pro 27:2; Jer 9:23, Jer 9:24
I will: Co2 12:5-10; Col 1:24
Geneva 1599
(10) If I must needs glory, I will glory of the things which concern mine infirmities.
(10) He turns that against the adversaries which they objected against him: as if he should say, "They allege my calamities to take away my authority from me: but if I would boast myself, I could use no better argument. And God himself is my witness that I am not making up or forging anything."
John Gill
If I must needs glory.... The apostle signifies that glorying was not agreeable to him; he was not fond of it, it was a subject he did not delight to dwell upon; what he had done was by force, and through necessity; he was compelled to it by the boasts of the false apostles: and since he must needs glory in order to stop their mouths;
will glory says he, of things which concern mine infirmities; meaning not his sins, for these cause shame; but his afflictions and sufferings for Christ, under which he was supported, and from which he was delivered by the power of Christ; and that was the reason he chose to glory of them; for though they rendered him mean and despicable in the eyes of the world, yet his bearing them with so much patience, courage, and pleasure, and his many singular deliverances out of them, served greatly to illustrate the power and grace of Christ, and at the same time proved him to be a true and faithful minister of the Gospel; to whom so much honour was vouchsafed, as to suffer shame for the name of Christ, and to be so singularly marked out by him, as the object of his favour, love, and care.
John Wesley
I will glory of the things that concern my infirmities - Of what shows my weakness, rather than my strength.
Robert Jamieson, A. R. Fausset and David Brown
glory of . . . infirmities--A striking contrast! Glorying or boasting of what others make matter of shame, namely, infirmities; for instance, his humbling mode of escape in a basket (2Cor 11:33). A character utterly incompatible with that of an enthusiast (compare 2Cor 12:5, 2Cor 12:9-10).
11:3111:31: Աստուած եւ Հայր Տեառն մերոյ Յիսուսի գիտէ՛՝ որ է օրհնեալ յաւիտեանս, զի ո՛չ ստեմ[4141]։ [4141] Ոմանք. Աստուած Հայր Տեառն մե՛՛։ Ոսկան յաւելու. Յիսուսի Քրիստոսի գիտէ։ Ոմանք. Յաւիտեանս ամէն։
31 Աստուած եւ մեր Տէր Յիսուսի հայրը, որ օրհնեալ է յաւիտեանս, գիտէ, որ չեմ ստում:
31 Աստուած՝ մեր Տէր Յիսուս Քրիստոսին Հայրը՝ որ յաւիտեան օրհնեալ է, գիտէ թէ սուտ չեմ խօսիր։
Աստուած եւ Հայր Տեառն մերոյ Յիսուսի գիտէ, որ է օրհնեալ յաւիտեանս, զի ոչ ստեմ:

11:31: Աստուած եւ Հայր Տեառն մերոյ Յիսուսի գիտէ՛՝ որ է օրհնեալ յաւիտեանս, զի ո՛չ ստեմ[4141]։
[4141] Ոմանք. Աստուած Հայր Տեառն մե՛՛։ Ոսկան յաւելու. Յիսուսի Քրիստոսի գիտէ։ Ոմանք. Յաւիտեանս ամէն։
31 Աստուած եւ մեր Տէր Յիսուսի հայրը, որ օրհնեալ է յաւիտեանս, գիտէ, որ չեմ ստում:
31 Աստուած՝ մեր Տէր Յիսուս Քրիստոսին Հայրը՝ որ յաւիտեան օրհնեալ է, գիտէ թէ սուտ չեմ խօսիր։
zohrab-1805▾ eastern-1994▾ western am▾
11:3131: Бог и Отец Господа нашего Иисуса Христа, благословенный во веки, знает, что я не лгу.
11:31  ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἰησοῦ οἶδεν, ὁ ὢν εὐλογητὸς εἰς τοὺς αἰῶνας, ὅτι οὐ ψεύδομαι.
11:31. ὁ (The-one) θεὸς (a-Deity) καὶ (and) πατὴρ (a-Father) τοῦ (of-the-one) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) οἶδεν, (it-had-come-to-see,"ὁ (the-one) ὢν (being) εὐλογητὸς (goodly-fortheeable) εἰς (into) τοὺς (to-the-ones) αἰῶνας, (to-ages,"ὅτι (to-which-a-one) οὐ (not) ψεύδομαι . ( I-falsify )
11:31. Deus et Pater Domini Iesu scit qui est benedictus in saecula quod non mentiorThe God and Father of our Lord Jesus Christ, who is blessed for ever, knoweth that I lie not.
31. The God and Father of the Lord Jesus, he who is blessed for evermore, knoweth that I lie not.
The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not:

31: Бог и Отец Господа нашего Иисуса Христа, благословенный во веки, знает, что я не лгу.
11:31  ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἰησοῦ οἶδεν, ὁ ὢν εὐλογητὸς εἰς τοὺς αἰῶνας, ὅτι οὐ ψεύδομαι.
11:31. Deus et Pater Domini Iesu scit qui est benedictus in saecula quod non mentior
The God and Father of our Lord Jesus Christ, who is blessed for ever, knoweth that I lie not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-32: Но Апостола, очевидно, по поводу его "немощей", враги его высмеивали. По-видимому, они обличали его пред Коринфянами в том, что он проявляет свою "немощь" или, иначе, слишком боится опасности и там, где никакой опасности нет. Так могло представляться несколько странным бегство Апостола Павла из Дамаска, когда он ушел необыкновенным образом из города - спустившись в корзине по городской стене. "Что за странный способ удаления для Апостола, который гордится тем, что он призван Самим Христом?"- могли говорить враги Ап. Павла. "И нужно ли было прибегать к такому поспешному бегству из Дамаска?" На эту насмешку Апостол отвечает, что опасность в то время для него предстояла самая серьезная. Жившие в Дамаске иудеи наняли одного арабского шейха, служившего у арабского царя Ареты, для того чтобы он захватил Павла и поступил с ним как ему казалось лучшим. От такого человека можно было Ап. Павлу ожидать всего дурного, и потому Ап. поспешил как можно скорее удалиться из Дамаска, не испытывая Бога, не защитит ли Он его каким либо чудесным образом. Значит, над Апостолом враги его смеялись неосновательно: он должен был скорее бежать из Дамаска. - В Деян IX:25: сказано, что Павел бежал не от арабского шейха, а от иудеев. Это показание однако легко примирить с настоящим объяснением самого Павла. Очевидно, иудеи были инициаторами в этом случае, а арабский шейх действовал только как их орудие.
Adam Clarke: Commentary on the Bible - 1831
11:31: The God and Father of our Lord - Here is a very solemn asseveration; an appeal to the ever blessed God for the truth of what he asserts. It is something similar to his asseveration or oath in Co2 11:10 of this chapter; see also Rom 9:5, and Gal 1:20. And from these and several other places we learn that the apostle thought it right thus to confirm his assertions on these particular occasions. But here is nothing to countenance profane swearing, or taking the name of God in vain, as many do in exclamations, when surprised, or on hearing something unexpected, etc.; and as others do who, conscious of their own falsity, endeavor to gain credit by appeals to God for the truth of what they say. St. Paul's appeal to God is in the same spirit as his most earnest prayer. This solemn appeal the apostle makes in reference to what he mentions in the following verses. This was a fact not yet generally known.
Albert Barnes: Notes on the Bible - 1834
11:31: The God and Father ... - Paul was accustomed to make solemn appeals to God for the truth of what he said, especially when it was likely to be called in question; see Co2 11:10; compare Rom 9:1. The solemn appeal which he here makes to God is made in view of what he had just said of his sufferings, not of what follows - for there was nothing in the occurrence at Damascus that demanded so solemn an appeal to God. The reason of this asseveration is probably that the transactions to which he had referred were known to but few, and perhaps not all of them to even his best friends; that his trials and calamities had been so numerous and extraordinary that his enemies would say that they were improbable, and that all this had been the mere fruit of exaggeration; and as he had no witnesses to appeal to for the truth of what he said, he makes a solemn appeal to the ever-blessed God. This appeal is made with great Rev_erence. It is not rash, or bold, and is by no means irRev_erent or profane. He appeals to God as the Father of the Redeemer whom he so much venerated and loved, and as himself blessed for evermore. If all appeals to God were made on as important occasions as this, and with the same profound veneration and Rev_erence, such appeals would never be improper, and we should never be shocked as we are often now when people appeal to God. This passage proves that an appeal to God on great occasions is not improper; it proves also that it should be done with profound veneration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:31: God: Co2 1:3, Co2 1:23; Joh 10:30, Joh 20:17; Rom 1:9, Rom 9:1; Eph 1:3, Eph 3:14; Gal 1:2, Gal 1:3; Col 1:3; Th1 2:5; Pe1 1:3
which: Neh 9:5; Psa 41:13; Rom 1:25, Rom 9:5; Ti1 1:11, Ti1 1:17, Ti1 6:16
knoweth: Co2 11:10
John Gill
he God and Father of our Lord Jesus Christ.... These words are in the form of an oath, and are a solemn appeal to God, that knows all things, for the truth of the whole that he had declared in the foregoing verses, and of the remarkable deliverance related in the following. "God", says he, who is the searcher of hearts, and an omniscient being, to whom all things are open and manifest,
knoweth that I lie not; in anyone single instance he had mentioned, nor in what he was about to declare; which because it was a fact done by a stratagem, and a good while ago, and which was not known to the Corinthians, and of which perhaps at that time he could not produce any witnesses; therefore calls God to testify the truth of it, whom he describes as "the God and Father of our Lord Jesus Christ"; God is his "God" as Mediator, and head of the elect, to whom as to them he is a covenant God; and as man, being his Creator, supporter, and the object of his faith, hope, love, and worship; and his "Father" as God, and the Son of God, by supernatural generation, being the only begotten of him, in a way ineffable and inexpressible: "and who is blessed for evermore"; in himself, and Son, and Spirit, and is the source of all happiness to his creatures.
Robert Jamieson, A. R. Fausset and David Brown
This solemn asseveration refers to what follows. The persecution at Damascus was one of the first and greatest, and having no human witness of it to adduce to the Corinthians, as being a fact that happened long before and was known to few, he appeals to God for its truth. Luke (Acts 9:25) afterwards recorded it (compare Gal 1:20), [BENGEL]. It may ALSO refer to the revelation in 2Cor 12:1, standing in beautiful contrast to his humiliating escape from Damascus.
11:3211:32: ՚Ի Դամասկոս ազգապե՛տն Արետա՛յ արքայի պահէր զքաղաքն Դամասկացւոց ունել զիս[4142]. [4142] Ոմանք. Արետ արքայի։ Ուր ՚ի լուս՛՛. ամենայն գրչագիրք՝ համաձայն մերումս նշանակեն. Աներ Հերովդի էր Արետս այս։
32 Դամասկոսում Արետաս արքայի կառավարիչը հսկողութեան տակ էր պահում Դամասկոս քաղաքը՝ ինձ բռնելու համար.
32 Դամասկոսի մէջ Արետա թագաւորին ազգապետը զիս բռնելու համար՝ դռներուն քով պահապաններ դրեր էր։
Ի Դամասկոս ազգապետն Արետայ արքայի պահէր զքաղաքն Դամասկացւոց ունել զիս:

11:32: ՚Ի Դամասկոս ազգապե՛տն Արետա՛յ արքայի պահէր զքաղաքն Դամասկացւոց ունել զիս[4142].
[4142] Ոմանք. Արետ արքայի։ Ուր ՚ի լուս՛՛. ամենայն գրչագիրք՝ համաձայն մերումս նշանակեն. Աներ Հերովդի էր Արետս այս։
32 Դամասկոսում Արետաս արքայի կառավարիչը հսկողութեան տակ էր պահում Դամասկոս քաղաքը՝ ինձ բռնելու համար.
32 Դամասկոսի մէջ Արետա թագաւորին ազգապետը զիս բռնելու համար՝ դռներուն քով պահապաններ դրեր էր։
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11:3232: В Дамаске областной правитель царя Ареты стерег город Дамаск, чтобы схватить меня;
11:32  ἐν δαμασκῶ ὁ ἐθνάρχης ἁρέτα τοῦ βασιλέως ἐφρούρει τὴν πόλιν δαμασκηνῶν πιάσαι με,
11:32. ἐν (In) Δαμασκῷ (unto-a-Damaskos) ὁ (the-one) ἐθνάρχης (a-firsting-of-nations) Ἁρέτα (of-an-Aretas) τοῦ (of-the-one) βασιλέως (of-a-ruler-of) ἐφρούρει (it-was-guarding-before-unto) τὴν (to-the-one) πόλιν (to-a-city) Δαμασκηνῶν ( of-Damaskos-belonged-to ) πιάσαι (to-have-squeezed-to) με, (to-me,"
11:32. Damasci praepositus gentis Aretae regis custodiebat civitatem Damascenorum ut me conprehenderetAt Damascus, the governor of the nation under Aretas the king, guarded the city of the Damascenes, to apprehend me.
32. In Damascus the governor under Aretas the king guarded the city of the Damascenes, in order to take me:
In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me:

32: В Дамаске областной правитель царя Ареты стерег город Дамаск, чтобы схватить меня;
11:32  ἐν δαμασκῶ ὁ ἐθνάρχης ἁρέτα τοῦ βασιλέως ἐφρούρει τὴν πόλιν δαμασκηνῶν πιάσαι με,
11:32. Damasci praepositus gentis Aretae regis custodiebat civitatem Damascenorum ut me conprehenderet
At Damascus, the governor of the nation under Aretas the king, guarded the city of the Damascenes, to apprehend me.
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Adam Clarke: Commentary on the Bible - 1831
11:32: In Damascus the governor under Aretas - For a description of Damascus see the note on Act 9:2. And for the transaction to which the apostle refers see Act 9:23. As to King Aretas, there were three of this name. The first is mentioned 2 Maccabeans Act 9:8. The second by Josephus, Antiq. l. xiii. c. 15, sec. 2; and l. xvi. c. 1, sec. 4. The third, who is the person supposed to be referred to here, was the father-in-law of Herod Antipas, of whom see the notes, Act 9:23, etc.
But it is a question of some importance, How could Damascus, a city of Syria, be under the government of an Arabian king? It may be accounted for thus: Herod Antipas, who married the daughter of Aretas, divorced her, in order to marry Herodias, his brother Philip's wife. Aretas, on this indignity offered to his family, made war upon Herod. Herod applied to Tiberius for help, and the emperor sent Vitellius to reduce Aretas, and to bring him alive or dead to Rome. By some means or other Vitellius delayed his operations, and in the meantime Tiberius died; and thus Aretas was snatched from ruin, Joseph., Antiq. lib. xviii. c. 5. What Aretas did in the interim is not known; but it is conjectured that he availed himself of the then favorable state of things, made an irruption into Syria, and seized on Damascus. See Rosenmuller; and see the introduction to this epistle, Section 2.
The governor - Εθναρχης· Who this ethnarch was, we cannot tell. The word ethnarch signifies the governor of a province, under a king or emperor.
Desirous to apprehend me - The enemies of the apostle might have represented him to the governor as a dangerous spy, employed by the Romans.
Albert Barnes: Notes on the Bible - 1834
11:32: In Damascus - This circumstance is mentioned as an additional trial. It is evidently mentioned as an instance of peril which had escaped his recollection in the rapid account of his dangers enumerated in the pRev_ious verses. It is designed to show what imminent danger he was in, and how narrowly he escaped with his life. On the situation of Damascus, see the note, Act 9:2. The transaction here referred to is also related by Luke Act 9:24-25, though without mentioning the name of the king, or referring to the fact that the governor kept the city with a garrison.
The governor - Greek, ὁ ἐθνάρχης ho ethnarchē s, "The ethnarch;" properly a ruler of the people, a prefect, a ruler, a chief. Who he was is unknown, though he was evidently some officer under the king. It is not improbable that he was a Jew, or at any rate he was one who could be influenced by the Jews, and he was doubtless excited by the Jews to guard the city, and if possible to take Paul as a malefactor. Luke informs us Act 9:23-24 that the Jews took counsel against Paul to kill him, and that they watched the gates night and day to effect their object. They doubtless represented Paul as an apostate, and as aiming to overthrow their religion. He had come with an important commission to Damascus and had failed to execute it; he had become the open friend of those whom he came to destroy; and they doubtless claimed of the civil authorities of Damascus that he should be given up and taken to Jerusalem for trial. It was not difficult, therefore, to secure the cooperation of the governor of the city in the case, and there is no improbability in the statement.
Under Aretas the king - There were three kings of this name who are particularly mentioned by ancient writers. The first is mentioned in 2 Macc. 5:8, as the "king of the Arabians." He lived about 170 years before Christ, and of course could not be the one referred to here. The second is mentioned in Josephus, Antiquities 13, xv, section 2. He is first mentioned as having reigned in Coele-Syria, but as being called to the government of Damascus by those who dwelt there, on account of the hatred which they bore to Ptolemy Meneus. Whiston remarks in a note on Josephus, that this was the first king of the Arabians who took Damascus and reigned there, and that this name afterward became common to such Arabian kings as reigned at Damascus and at Petra; see Josephus, Antiquities 16, ix, section 4. Of course this king reigned some time before the transaction here referred to by Paul. A third king of this name, says Rosenmuller, is the one mentioned here. He was the father-in-law of Herod Antipas. He made war with his son-in-law Herod because he had repudiated his daughter, the wife of Herod. This he had done in order to marry his brother Philip's wife; see the note, Mat 14:3. On this account Aretas made war with Herod, and in order to resist him, Herod applied to Tiberius the Roman emperor for aid. Vitellius was sent by Tiberius to subdue Aretas, and to bring him dead or alive to Rome. But before Vitellius had embarked in the enterprise, Tiberius died, and thus Aretas was saved from ruin. It is supposed that in this state of things, when thus waging war with Herod, he made an incursion to Syria and seized upon Damascus, where he was reigning when Paul went there; or if not reigning there personally, he had appointed an ethnarch or governor who administered the affairs of the city in his place.
Kept the city ... - Luke Act 9:24 says that they watched the gates day and night to kill him. This was probably the Jews. Meantime the ethnarch guarded the city, to pRev_ent his escape. The Jews would have killed him at once; the ethnarch wished to apprehend him and bring him to trial. In either case Paul had much to fear, and he, therefore, embraced the only way of escape.
With a garrison - The word which is used here in the original (φρουρέω phroureō) means simply to watch; to guard; to keep. Our translation would seem to imply that there was a body of people stationed in order to guard the city. The true idea is, that there were men who were appointed to guard the gates of the city and to keep watch lest he should escape them. Damascus was surrounded, as all ancient cities were, with high walls, and it did not occur to them that he could escape in any other way than by the gates.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:32: Damascus: Co2 11:26; Act 9:24, Act 9:25
Aretas: This Aretas was an Arabian king, and the father-in-law of Herod Antipas, upon whom he made war in consequence of his having divorced his daughter. Herod applied to Tiberius for help, who sent Vitellius to reduce Aretas, and to bring him alive or dead to Rome. By some means or other Vitellius delayed his operations, and in the mean time Tiberius died; and it is probable that Aretas, who was thus snatched from ruin, availed himself of the favourable state of things, and seized on Damascus, which had belonged to his ancestors.
John Gill
In Damascus the governor under Aretas the king,.... Aretas or Al-Hareth was a king of Arabia, of the family of the Gassanii; among whom were many of this name (r); and who for some hundreds of years ruled over Syria, of which Damascus was the metropolis. The fourth king of that family was of this name, and perhaps is the person here meant; and after him there were four more of the same family so called; it was a name of Arabian kings in other families. The fifteenth king of the Yamanensians was of this name, and so was the "seventeenth" of the Hirensians (s), and the "third" of the kings of Cenda; in the times of Antiochus Epiphanes, there was an Aretas king of the Arabians, mentioned in the Apocrypha (t).
"In the end therefore he had an unhappy return, being accused before Aretas the king of the Arabians, fleeing from city to city, pursued of all men, hated as a forsaker of the laws, and being had in abomination as an open enemy of his country and countrymen, he was cast out into Egypt.'' (2 Maccabees 5:8)
Josephus (u) also makes mention of Aretas king of the Arabians, who seems to have been king of Arabia Petraea, since his royal seat was at Petra, to whom Hyrcanus fled by the advice of Antipater, the father of Herod the great; and there was also one of this name in the times of Herod himself, who succeeded Obodas (w); yea, there was an Aretas king of Petraea, in the times of Herod the tetrarch, whose daughter Herod married, and put her away when he took Herodias, his brother Philip's wife, which occasioned a quarrel between him and Aretas, which issued in a battle, in which Herod was beaten (x); and who is thought to be the same king which is here spoken of: the name Aretas or Al-Hareth, as Hillerus (y), observes, signifies the lion; and a lion with the eastern nations was a symbol of royalty and dominion; hence such names were given to persons of illustrious birth and power; so Ali, the son-in-law of Mahomet, was called by the Arabs and Persians the lion of God: now Syria, where Damascus was, and which is called by Pliny (z) Damascus of Syria, had been of long time in the hands of the kings of Arabia; and (a) Josephus makes mention of Aretas, king of Coele Syria, who was called to the government by those who had Damascus in their hands; very probably by Milesius, who was governor of the tower of Damascus, and commanded , "the city of the Damascenes", as Josephus calls Damascus, just as it is here in the next clause; in which country of Coele Syria, Ptolomy (b) also places Damascus; and Grotius has proved from Justin Martyr (c) and Terlullian (d), that Damascus formerly belonged to Arabia, though in their times it was reckoned to Syro Phoenicia: here the apostle preached to the confounding of the Jews that dwelt there, which provoked them to enter into a consultation to take away his life; and that he might not escape their hands, they moved to the then governor who was under the king, that the gates might be watched day and night; see Acts 9:23 to which he agreed; and as the apostle here says,
kept the city of the Damascenes with a garrison, or set a guard about it; or as the Arabic version reads it, "he shut up the city"; and placed a watch at the gates of it night and day, or allowed the Jews to do so:
desirous to apprehend me; in order to deliver him into their hands, who were now his sworn enemies for the Gospel's sake; willing to do them this favour to ingratiate himself into their affections; or perhaps it might be insinuated to him, that he was a seditious person.
(r) Pocock. Specimen Hist. Arab. p. 76, 77, 78. (s) Pocock. ib. p. 58, 70, 79. (t) Vid. Joseph. Antiqu. l. 13. c. 13. sect. 3. (u) Antiqu. l. 14. c. 1. sect. 4. de Bello Jud. l. 1. c. 6. sect. 2. (w) Joseph. Antiqu. l. 16. c. 9. sect. 4. & c. 10. sect. 8, 9. (x) Ib. Antiqu. l. 18. c. 6. sect. 1. (y) Onomasticum Sacrum, p. 116, 748. (z) Nat. Hist. l. 36. c. 8. (a) Antiqu. l. 13. c. 15. sect. 1, 2. (b) Geograph. l. 5. c. 15. (c) Dialog. cum Tryphone Jud. p. 305. (d) Adv. Marcion. l. 3. c. 13.
John Wesley
The governor under Aretas - King of Arabia and Syria of which Damascus was a chief city, willing to oblige the Jews, kept the city - Setting guards at all the gates day and night.
Robert Jamieson, A. R. Fausset and David Brown
governor--Greek, "Ethnarch": a Jewish officer to whom heathen rulers gave authority over Jews in large cities where they were numerous. He was in this case under Aretas, king of Arabia. Damascus was in a Roman province. But at this time, A.D. 38 or 39, three years after Paul's conversion, A.D. 36, Aretas, against whom the Emperor Tiberius as the ally of Herod Agrippa had sent an army under Vitellius, had got possession of Damascus on the death of the emperor, and the consequent interruption of Vitellius' operations. His possession of it was put an end to immediately after by the Romans [NEANDER]. Rather, it was granted by Caligula (A.D. 38) to Aretas, whose predecessors had possessed it. This is proved by our having no Damascus coins of Caligula or Claudius, though we do have of their immediate imperial predecessors and successors [ALFORD].
11:3311:33: եւ ընդ պատուհա՛նն վանդակաւ կախեցայ ընդ պարիսպն, եւ փախեա՛յ ՚ի ձեռաց նորա[4143]։[4143] Ոմանք. Կախեալ ընդ պարիսպն փախեայ։
33 բայց պատուհանից զամբիւղով ինձ կախեցին պարսպից ներքեւ, եւ ես փախայ նրա ձեռքից:
33 Զիս պատուհանէ մը զամբիւղով պարիսպէն վար իջեցուցին ու անոր ձեռքէն փախայ։
եւ ընդ պատուհանն վանդակաւ կախեցայ ընդ պարիսպն, եւ փախեայ ի ձեռաց նորա:

11:33: եւ ընդ պատուհա՛նն վանդակաւ կախեցայ ընդ պարիսպն, եւ փախեա՛յ ՚ի ձեռաց նորա[4143]։
[4143] Ոմանք. Կախեալ ընդ պարիսպն փախեայ։
33 բայց պատուհանից զամբիւղով ինձ կախեցին պարսպից ներքեւ, եւ ես փախայ նրա ձեռքից:
33 Զիս պատուհանէ մը զամբիւղով պարիսպէն վար իջեցուցին ու անոր ձեռքէն փախայ։
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11:3333: (11-33) и я в корзине был спущен из окна по стене и избежал его рук.
11:33  καὶ διὰ θυρίδος ἐν σαργάνῃ ἐχαλάσθην διὰ τοῦ τείχους καὶ ἐξέφυγον τὰς χεῖρας αὐτοῦ.
11:33. καὶ (and) διὰ (through) θυρίδος (of-a-portalet) ἐν (in) σαργάνῃ (unto-a-sargane) ἐχαλάσθην (I-was-slacked-unto) διὰ (through) τοῦ (of-the-one) τείχους (of-a-wall) καὶ (and) ἐξέφυγον (I-had-fled-out) τὰς (to-the-ones) χεῖρας (to-a-hands) αὐτοῦ. (of-it)
11:33. et per fenestram in sporta dimissus sum per murum et effugi manus eiusAnd through a window in a basket was I let down by the wall: and so escaped his hands.
33. and through a window was I let down in a basket by the wall, and escaped his hands.
And through a window in a basket was I let down by the wall, and escaped his hands:

33: (11-33) и я в корзине был спущен из окна по стене и избежал его рук.
11:33  καὶ διὰ θυρίδος ἐν σαργάνῃ ἐχαλάσθην διὰ τοῦ τείχους καὶ ἐξέφυγον τὰς χεῖρας αὐτοῦ.
11:33. et per fenestram in sporta dimissus sum per murum et effugi manus eius
And through a window in a basket was I let down by the wall: and so escaped his hands.
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Adam Clarke: Commentary on the Bible - 1831
11:33: Through a window in a basket - Probably the house was situated on the wall of the city. See the notes on this history, Act 9:23-25 (note).
In Co2 11:2 of this chapter the apostle most evidently alludes to the history of the temptation, and fall of Adam and Eve, as related in Gen 3:1, etc.; and which fall is there attributed to the agency of a being called נחש nachash, here, and in other places, translated οφις, serpent. In my notes on Genesis I have given many, and, as I judge, solid reasons, why the word cannot be understood literally of a serpent of any kind; and that most probably a creature of the simia or ape genus was employed by the devil on this occasion. The arguments on this subject appeared to me to be corroborated by innumerable probabilities; but I left the conjecture afloat, (for I did not give it a more decisive name), and placed it in the hands of my readers to adopt, reject, or amend, as their judgments might direct them. To several this sentiment appeared a monstrous heresy! and speedily the old serpent had a host of defenders. The very modest opinion, or conjecture, was controverted by some who were both gentlemen and scholars, and by several who were neither; by some who could not affect candour because they had not even the appearance of it, but would affect learning because they wished to be reputed wise. What reason and argument failed to produce they would supply with ridicule; and as monkey was a convenient term for this purpose, they attributed it to him who had never used it. What is the result? They no doubt believe that they have established their system; and their arguments are to them conclusive. They have my full consent; but I think it right to state that I have neither seen nor heard of any thing that has the least tendency to weaken my conjecture, or produce the slightest wavering in my opinion. Indeed their arguments, and mode of managing them, have produced a very different effect on my mind to what they designed. I am now more firmly persuaded of the probability of my hypothesis than ever. I shall, however, leave the subject as it is: I never proposed it as an article of faith; I press it on no man. I could fortify it with many additional arguments if I judged it proper; for its probability appears to me as strong as the utter improbability of the common opinion, to defend which its abettors have descended to insupportable conjectures, of which infidels have availed themselves, to the discredit of the sacred writings. To those who choose to be wise and witty, and wish to provoke a controversy, this is my answer: I am doing a great work, so that I cannot come down. Why should the work cease, while I leave it and come Down to You? Neh 6:3.
Albert Barnes: Notes on the Bible - 1834
11:33: And through a window - That is, through a little door or aperture in the wall; perhaps something like an embrasure, that might have been large enough to allow a man to pass through it. Luke says Act 9:25 that they let him down "by the wall." But there is no inconsistency. They doubtless first passed him through the embrasure or loop-hole in the wall, and then let him down gently by the side of it. Luke does not say it was over the top of the wall, but merely that he descended by the wall. It is not probable that an embrasure or opening would be near the bottom, and consequently there would be a considerable distance for him to descend by the side of the wall after he had passed through the window. Bloomfield, however, supposes that the phrase employed by Luke and rendered "by the wall," means properly "through the wall." But I prefer the former interpretation.
In a basket - The word used here (σαργάνη sarganē) means anything braided or twisted; hence, a rope-basket, a net-work of cords, or a wicker hamper. It might have been such an one as was used for catching fish, or it might have been made for the occasion. The word used by Luke Act 9:25 is σπυρὶς spuris - a word usually meaning a basket for storing grain, provisions, etc. Where Paul went immediately after he had escaped them, he does not here say. From Gal 1:17, it appears that he went into Arabia, where he spent some time, and then returned to Damascus, and after three years he went up to Jerusalem. It would not have been safe to have gone to Jerusalem at once, and he therefore waited for the passions of the Jews to have time to cool, before he ventured himself again in their hands.
Remarks
1. There may be circumstances, but they are rare, in which it may be proper to speak of our own attainments, and of our own doings; Co2 11:1. Boasting is in general nothing but folly - the fruit of pride - but there may be situations when to state what we have done may be necessary to the vindication of our own character, and may tend to honor God. Then we should do it; not to trumpet forth our own fame, but to glorify God and to advance his cause. Occasions occur however but rarely in which it is proper to speak in this manner of ourselves.
2. The church should be pure. It is the bride of the Redeemer; the "Lamb's wife;" Co2 11:2. It is soon to be presented to Christ, soon to be admitted to his presence. How holy should be that church which sustains such a relation! How anxious to be worthy to appear before the Son of God!
3. All the individual members of that church should be holy; Co2 11:2. They as individuals are soon to be presented in heaven as the fruit of the labors of the Son of God, and as entitled to his eternal love. How pure should be the lips that are soon to speak his praise in heaven; how pure the eyes that are soon to behold his glory; how holy the feet that are soon to tread his courts in the heavenly world!
4. There is great danger of being corrupted from the simplicity that is in Christ; Co2 11:3. Satan desires to destroy us; and his great object is readily accomplished if he can seduce Christians from simple devotedness to the Redeemer; if he can secure corruption in doctrine or in the manner of worship, and can produce conformity in dress and in the style of living to this world. Formerly, he excited persecution. But in that he was foiled. The more the church was persecuted the more it grew. Then he changed his ground. What he could not do by persecution he sought to do by corrupting the church; and in this he has been by far more successful. This can be done slowly but certainly; effectually but without exciting suspicion. And it matters not to Satan whether the church is crippled by persecution or its zeal destroyed by false doctrine and by conformity to the world. His aim is secured; and the power of the church destroyed. The form in which he now assails the church is by attempting to seduce it from simple and hearty attachment to the Saviour. And, O! in how many instances is he successful.
5. Our religion has cost much suffering. We have in this chapter a detail of extraordinary trials and sorrows in establishing it; and we have reason to be thankful, in some degree, that the enemies of Paul made it necessary for him to boast in this manner. We have thus some most interesting details of facts of which otherwise we should have been ignorant; and we see that the life of Paul was a life of continual self-denial and toil. By sea and land; at home and abroad; among his own countrymen and strangers, he was subjected to continued privations and persecution. So it has been always in regard to the establishment of the gospel. It began its career in the sufferings of its great Author, and the foundation of the church was laid in his blood. It progressed amidst sufferings, for all the apostles, except John, it is supposed were martyrs. It continued to advance amidst sufferings - for 10 fiery persecutions raged throughout the Roman Empire, and thousands died in consequence of their professed attachment to the Saviour. It has been always propagated in pagan lands by self-denials and sacrifices, for the life of a missionary is that of sacrifice and toil. How many such people as David Brainerd and Henry Martyn have sacrificed their lives in order to extend the true religion around the world!
6. All that we enjoy is the fruit of the sufferings, toils, and sacrifices of others. We have not one Christian privilege or hope which has not cost the life of many a martyr. How thankful should we be to God that he was pleased to raise up people who would be willing thus to suffer, and that he sustained and kept them until their work was accomplished!
7. We may infer the sincerity of the people engaged in propagating the Christian religion. What had Paul to gain in the sorrows which he endured? Why did he not remain in his own land and reap the honors which were then fully within his grasp? The answer is an easy one. It was because he believed that Christianity was true; and believing that, he believed that it was of importance to make it known to the world. Paul did not endure these sorrows, and encounter these perils for the sake of pleasure, honor, or gain. No man who reads this chapter can doubt that he was sincere, and that he was an honest man.
8. The Christian religion is, therefore, true. Not because the first preachers were sincere for the advocates of error are often sincere, and are willing to suffer much or even to die as martyrs; but because this was a case when their sincerity proved the facts in regard to the truth of Christianity. It was not sincerity in regard to opinions merely, it was in regard to facts. They not only believed that the Messiah had come and died and risen again, but they saw him - saw him when he lived; saw him die; saw him after he was risen; and it was in relation to these facts that they were sincere. But how could they be deceived here? People may be deceived in their opinions; but how could John, e. g., be deceived in affirming that he was intimately acquainted - the bosom friend - with Jesus of Nazareth; that he saw him die; and that he conversed with him after he had died? In this he could not be mistaken; and sooner than deny this, John would have spent his whole life in a cave in Patmos, or have died on the cross or at the stake. But if John saw all this, then the Christian religion is true.
9. We should be willing to suffer now. If Paul and the other apostles were willing to endure so much, why should not we be? If they were willing to deny themselves so much in order that the gospel should be spread among the nations, why should not we be? It is now just as important that it should be spread as it was then; and the church should be just as willing to sacrifice its comforts to make the gospel known as it was in the days of Paul. We may add, also, that if there was the same devotedness to Christ evinced by all Christians now which is described in this chapter; if there was the same zeal and self-denial, the time would not be far distant when the gospel would be spread all around the world. May the time soon come when all Christians shall have the same self-denial as Paul; and especially when all who enter the ministry shall be willing to forsake country and home, and to encounter peril in the city and the wilderness; on the sea and the land; to meet cold, and nakedness, hunger, thirst, persecution, and death in any way in order that they may make known the name of the Saviour to a lost world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:33: I let: Jos 2:18; Sa1 19:12
John Gill
And through a window in a basket was I let down,.... The house in which he was, like Rahab's, was built upon the wall of the city, and as she let down the spies by a cord through the window, and as David was by Michal; so the apostle was let down by the brethren with cords, as Jeremiah was, Jer 38:6 where the Septuagint use the same word as here, through a window; "which", as the Arabic version reads it, "was in the wall"; or he was let down by the wall side, "in a basket or net"; so and the word which the Syriac version here uses, signify and design a basket made of withs, wrought together in the form of network; frequent mention is made in the Jewish writings (e) of , "the networks and lattices of windows"; whether these were not taken off the window and put into a form like a basket, and in it the apostle let down by the brethren with the help of cords, may be inquired into: however, he
escaped his hands; the governor's, and the Jews too who lay in wait for him. This deliverance he mentions with thankfulness to God, and as an instance of divine Providence in the preservation of him, for much usefulness to the church of Christ; the Vulgate Latin version reads, and "thus he escaped his hands".
(e) Misn. Oholot, c. 8. sect. 4. & Negaim, c. 13. sect. 3. T. Bab. Cholin, fol. 125. 2.
John Wesley
Through a window - Of an house which stood on the city wall.