2Cor 10:10-13 | RWP | e4.org | They say ( φασιν ). Reading of B old Latin Vulgate, but Westcott and Hort prefer φησιν (says one, the leader). This charge Paul quotes directly. Weighty and strong ( βαρεια κα ισχυρα ). These adjectives can be uncomplimentary and mean "severe and violent" instead of "impressive and vigorous." The adjectives bear either sense. His bodily presence ( η παρουσια του σωματος ). This certainly is uncomplimentary. "The presence of his body." It seems clear that Paul did not have a commanding appearance like that of Barnabas ( ). He had some physical defect of the eyes ( ) and a thorn in the flesh ( ). In the second century Acts of Paul and Thecla he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as "the bald-headed, hook-nosed Galilean." However that may be, his accusers sneered at his personal appearance as "weak" ( ασθενης ). His speech of no account ( ο λογος εξουθενημενος ). Perfect passive participle of εξουθενεω , to treat as nothing (cf. ). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician ( ; , ; ). He made different impressions on different people. "Seldom has any one been at once so ardently hated and so passionately loved as St. Paul" (Deissmann, St. Paul , p. 70). "At one time he seemed like a man, and at another he seemed like an angel" ( Acts of Paul and Thecla ). He spoke like a god at Lystra ( ), but Eutychus went to sleep on him ( ). Evidently Paul winced under this biting criticism of his looks and speech.

‏ 2 Corinthians 10:10-13

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

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

His bodily presence ( η παρουσια του σωματος ). This certainly is uncomplimentary. "The presence of his body." It seems clear that Paul did not have a commanding appearance like that of Barnabas (Ac 14:12). He had some physical defect of the eyes (Ga 4:14) and a thorn in the flesh (2Co 12:7). In the second century Acts of Paul and Thecla he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as "the bald-headed, hook-nosed Galilean." However that may be, his accusers sneered at his personal appearance as "weak" ( ασθενης ).

His speech of no account ( ο λογος εξουθενημενος ). Perfect passive participle of εξουθενεω, to treat as nothing (cf. 1Co 1:28). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1Co 1:17; 2:1, 4; 2Co 11:6). He made different impressions on different people. "Seldom has any one been at once so ardently hated and so passionately loved as St. Paul" (Deissmann, St. Paul, p. 70). "At one time he seemed like a man, and at another he seemed like an angel" (Acts of Paul and Thecla). He spoke like a god at Lystra (Ac 14:8-12), but Eutychus went to sleep on him (Ac 20:9). Evidently Paul winced under this biting criticism of his looks and speech.

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

To number or compare ourselves ( ενκρινα η συνκρινα ). Paronomasia here, play on the two words. Ενκρινα is first aorist active infinitive of old verb, but here only in N.T., to judge among, to judge one as worthy to be numbered among as here. The second verb συνκρινα (first aorist active infinitive of συνκρινω, old verb, in N.T. only here and 1Co 2:13) originally meant to combine as in 1Co 2:13 (which see), but here it has the sense of "compare" not found in the old Greek. The papyri use it to mean to decide. Plummer suggests "to pair and compare" for the play on the words here.

Measuring themselves by themselves ( εν εαυτοις εαυτους μετρουντες ). Or "in themselves." Keenest sarcasm. Setting themselves up as the standards of orthodoxy these Judaizers always measure up to the standard while Paul falls short.

Comparing themselves with themselves ( συνκρινοντες εαυτους εαυτοις ). Associate instrumental case εαυτοις after συνκρινοντες (verb just explained). Paul is not keen to fall into the trap set for him.

Are without understanding ( ου συνιασιν ). The regular form for present active indicative third plural of συνιημ, to comprehend, to grasp. Some MSS. have the late form συνιουσιν (omega form συνιω ). It is a hard thing to see, but it is true. These men do not see their own picture so obvious to others (Eph 5:17; 1Ti 1:7). Cf. Mr 8:17.

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

Of the province ( του κανονος ). Old word ( καννα like Hebrew) a reed, a measuring rod. Numerous papyri examples for measuring rod and rules (our word canon). Only twice in N.T., here (also verse 15, 16) and Ga 6:16 (rule to walk by).

To reach even unto you ( εφικεσθα αχρ κα υμων ). Second aorist middle infinitive of εφικνεομα, old verb, only here and verse 14 in N.T. Paul's measuring-rod extends to Corinth.