2 Korintus 11:6

Bahasa Indonesia Sehari-hari

Parallel Translations

Alkitab Terjemahan Lama
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Contextual Overview

⁵ Ueryly I suppose that I was not behynde the chiefe Apostles. ⁶ But though [I be] rude in speakyng, yet not in knowledge, but in all thynges among you, we haue ben well knowen to the vtmost. ⁷ Dyd I sinne because I submitted my selfe, that ye myght be exalted, & because I preached to you the Gospell of God freely? ⁸ I robbed other Churches, takyng wages of them, to do you seruice. ⁹ And when I was present with you, and had nede, I was chargeable to no man: for that which was lackyng vnto me, the brethren which came from Macedonia supplied, and in all thynges I haue kept my selfe so that I shoulde not be chargeable to any man, and [so] wyll I kepe my selfe. ¹⁰ The trueth of Christe is in me, that this reioycyng shall not be shut vp agaynst me in the regions of Achaia. ¹¹ Wherfore? Because I loue you not? God knoweth. ¹² But what I do, that wyll I do, to cut away occasion from them which desire occasion, that they myght be founde lyke vnto vs, in yt wherin they gloried. ¹³ For such false Apostles [are] disceiptfull workers, transfourmed into ye Apostles of Christe. ¹⁴ And no maruayle, for Satan himselfe is transfourmed into an angel of lyght.

Bible Verse Review
  from Treasury of Scripure Knowledge

rude: 2 Corinthians 10:10, 1 Corinthians 1:17, 1 Corinthians 1:21, 1 Corinthians 2:1-3, 1 Corinthians 2:13

not: Ephesians 3:4, 2 Peter 3:15, 2 Peter 3:16

but we: 2 Corinthians 4:2, 2 Corinthians 5:11, 2 Corinthians 7:2, 2 Corinthians 12:12

Reciprocal: Exodus 4:10 - eloquent 1 Corinthians 14:6 - knowledge 2 Corinthians 6:6 - knowledge 2 Corinthians 6:9 - well Galatians 4:13 - through

Cross-References

Genesis 3:22
And the Lorde God sayde: Beholde, the man is become as one of vs, in knowing good and euyll: And now lest peraduenture he put foorth his hande, and take also of the tree of lyfe and eate, and lyue for euer.

Genesis 6:5
But God sawe that the malice of man was great in the earth, and all the imagination of the thoughtes of his heart [was] only euyll euery day.

Genesis 8:21
And the Lorde smelled a sweete [or quiet] sauour, and the Lord sayde in his heart: I wyll not hencefoorth curse the grounde any more for mans sake, for the imagination of mans heart is euyll [euen] from his youth: neyther wyll I smyte any more euery thyng lyuyng, as I haue done.

Genesis 9:19
These are the three sonnes of Noah, & of them was the whole earth ouerspread.

Genesis 11:1
And all the whole earth was of one language and lyke speache.

Genesis 11:4
And they sayd: Go to, let vs buylde vs a citie and a towre, whose toppe may reache vnto heauen, and let vs make vs a name, lest peraduenture we be scattered abrode into the vpper face of the whole earth.

Judges 10:14
Go and crye vnto the gods whiche ye haue chosen, and let them saue you in the tyme of your tribulation.

1 Kings 18:27
And at noone Elias mocked them, and sayde: Crye lowde, for he is a God, peraduenture he is talking, or occupied in folowing vpon his enemies, or is in his iourney, or happyly he slepeth, and must be awaked [with your crie.]

Ecclesiastes 11:9
Be glad then (O thou young man) in thy youth, and let thy heart be merie in thy young dayes, folowe the wayes of thyne owne heart, and the lust of thyne eyes, but be thou sure that God shall bryng thee into iudgement for all these thinges.

Luke 1:51
He hath shewed stregth with his arme, he hath scattered them that are proude, in the imagination of their heartes.

Gill's Notes on the Bible

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 דורש לשון הדיוט, "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.

Barnes' Notes on the Bible

But though I be rude in speech - see the note, 2 Corinthians 10:10. The word rendered “rude” here (ἰδιώτης idiōtēs) 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 Acts 4:13 note; 1 Corinthians 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.”

Clarke's Notes on the Bible

Verse 2 Corinthians 11:6. But though I be rude in speech — ιδιωτης τω λογω 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.