2 Corinthians 11:32

Greek (Tischendorf 8th ed.) 2 Corinthians 11:32 appears in the Greek New Testament. The text above is from the Tischendorf 8th edition. Each word links to its Strong’s number and a concise gloss. Click any word for its full Thayer’s Greek Lexicon entry.
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2 Corinthians 11:32 (World English Bible). Public Domain. Lemma interlinear Bible study tool, https://lemma.gebible.app/v/2-corinthians/11/32.

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English Translation
In Damascus the governor under Aretas the king guarded the city of the Damascenes desiring to arrest me.
World English Bible · Public Domain
Highlights
  • 3 hapax legomena — only here in the Greek New Testament
  • 4 first appearances in the Greek New Testament
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Compare translations 3

The same verse in 3 English versions, stacked beneath the original-language interlinear above. Click any original word for its lexicon entry.

Each is an independent rendering of the whole verse — the interlinear is not word-aligned to these translations.

Highlighted words mark where these versions differ — a whole-verse word diff, not a word-by-word alignment.

  • World English Bible Public Domain
    In Damascus the governor under Aretas the king guarded the city of the Damascenes desiring to arrest me.
  • King James Version Public Domain
    In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me:
  • unfoldingWord Literal Text CC BY-SA 4.0
    In Damascus, the ethnarch under Aretas the king was guarding the city of Damascenes to arrest me.

unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult).

Versions to compare (up to 4)

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Every available English version of this verse, each an independent rendering of the whole verse.

  • World English Bible Public Domain
    In Damascus the governor under Aretas the king guarded the city of the Damascenes desiring to arrest me.
  • Berean Standard Bible Public Domain
    In Damascus, the governor under King Aretas secured the city of the Damascenes in order to arrest me.
  • Majority Standard Bible Public Domain
    In Damascus, the governor under King Aretas secured the city of the Damascenes wishing to arrest me.
  • King James Version Public Domain
    In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me:
  • American Standard Version (1901) Public Domain
    In Damascus the governor under Aretas the king guarded the city of the Damascenes in order to take me:
  • Revised Version (1885) Public Domain
    In Damascus the governor under Aretas the king guarded the city of the Damascenes, in order to take me:
  • Geneva Bible (1599) Public Domain
    In Damascus the gouernour of the people vnder King Aretas, layde watch in the citie of the Damascens, and would haue caught me.
  • Douay-Rheims (1899) Public Domain
    At Damascus, the governor of the nation under Aretas the king, guarded the city of the Damascenes, to apprehend me.
  • Young's Literal Translation Public Domain
    In Damascus the ethnarch of Aretas the king was watching the city of the Damascenes, wishing to seize me,
  • Literal Standard Version CC BY-SA 4.0
    In Damascus the governor [under] Aretas the king was watching the city of the Damascenes, wishing to seize me,
  • Unlocked Literal Bible CC BY-SA 4.0
    At Damascus, the governor under King Aretas was guarding the city of Damascus to arrest me.
  • unfoldingWord Literal Text CC BY-SA 4.0
    In Damascus, the ethnarch under Aretas the king was guarding the city of Damascenes to arrest me.
  • Darby Bible Public Domain
    In Damascus the ethnarch of Aretas the king kept the city of the Damascenes shut up, wishing to take me;
  • World Messianic Bible Public Domain
    In Damascus the governor under King Aretas guarded the Damascenes’ city, desiring to arrest me.
  • Webster's Bible Public Domain
    In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me:
  • Free Bible Version CC BY-SA 4.0
    While I was in Damascus, the governor under King Aretas had the city guarded in order to capture me.
  • Bible in Basic English Public Domain
    In Damascus, the ruler under Aretas the king kept watch over the town of the people of Damascus, in order to take me:
  • Text-Critical English NT CC BY 4.0
    In Damascus the governor under King Aretas was guarding the city of the Damascenes, wanting to arrest me,
  • Tyndale New Testament (1534) Public Domain
    In the citie of Damascon the governer of the people vnder kynge Aretas layde watche in the citie of the Damasces and wolde have caught me

Literal Standard Version (2020), Covenant Press — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). Unlocked Literal Bible (unfoldingWord) — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult). Free Bible Version, Dr. Jonathan Gallagher — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org).

Word by word

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ἐθνάρχης
ethnárchēs
G1481
“ethnarch”
Noun, Nominative, Singular, Masculine
Part of Speech
Noun
Case
Nominative
Number
Singular
Gender
Masculine
Full Thayer's Definition

Origin: from G1484 and G746

TDNT: None

1. an ethnarch, one set over a people as ruler, but without the authority and name of a king
  1. ἐν en G1722 “in” Preposition
  2. Δαμασκῷ Damaskós G1154 “Damascus” Noun, Dative, Singular, Feminine
  3. ὁ ho G3588 “the” Article, Nominative, Singular, Masculine
  4. Ἁρέτα Arétas G702 “Aretas” Noun, Genitive, Singular, Masculine
  5. τοῦ ho G3588 “the” Article, Genitive, Singular, Masculine
  6. βασιλέως basileús G935 “king” Noun, Genitive, Singular, Masculine
  7. ἐφρούρει phrouréō G5432 “to guard” Verb, Imperfect, Active, Indicative, 3rd person, Singular
  8. τὴν ho G3588 “the” Article, Accusative, Singular, Feminine
  9. πόλιν pólis G4172 “city” Noun, Accusative, Singular, Feminine
  10. Δαμασκηνῶν Damaskēnós G1153 “Damascene” Adjective, Genitive, Plural, Masculine
  11. πιάσαι piázō G4084 “to seize” Verb, Aorist, Active, Infinitive
  12. με egṓ G1473 “I” Personal pronoun, 1st person, Accusative, Singular

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

13
words
11
distinct lemmas
Pauline Epistles
section

Notable vocabulary

3 hapax legomena — words that appear only here in the entire Greek New Testament:

  • ἐθνάρχης ethnarch G1481
  • Ἁρέτα Aretas G702
  • Δαμασκηνῶν Damascene G1153

First appearance in Scripture

These words make their first canonical appearance in the Greek New Testament here:

  • ἐθνάρχης ethnarch G1481
  • Ἁρέτα Aretas G702
  • ἐφρούρει to guard G5432
  • Δαμασκηνῶν Damascene G1153

Shared distinctive vocabulary

ἐφρούρει to guard G5432 occurs in 4 verses of the Greek New Testament. Also found in:

Repetition

A word recurs within this verse:

Cross-references

2

Topical passages linked to 2 Corinthians 11:32 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

  • Acts 9:24–25 but their plot became known to Saul. They watched the gates both day and night that they might kill him,
  • 2 Corinthians 11:26 I have been in travels often, perils of rivers, perils of robbers, perils from my countrymen, perils from the Gentiles, perils in the city, perils in the wilderness, perils in the sea, perils among false brothers;

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Where the printed editions differ

1 variant

Places in this verse where the major printed Greek editions disagree on the wording in a way that affects the translation — a comparison of editions, not a manuscript-by-manuscript collation. The editions are the modern critical texts (Nestlé-Aland 28/27, SBL, Westcott-Hort, Tregelles, Tyndale House) and the traditional texts behind the KJV (the Textus Receptus and the Byzantine/Majority text). It is not a claim about which reading is original.

  1. Extra text
    θέλων,

    “wishing”

    In TynTRByz Not in NA28NA27SBLWHTreg

    θέλων, (thelōn) 'wishing' is only in traditional manuscripts (Tyn+TR+Byz)

Textual data: Translators Amalgamated Greek New Testament (STEPBible TAGNT) · CC BY 4.0.

Commentary

Notes on 2 Corinthians 11:32 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Joseph Benson's Commentary

2Co 11:32-33. In Damascus, &c. — As if he had said, I must be permitted to add one circumstance more to illustrate the dangers to which I was exposed, as soon as I engaged in the Christian cause, and the remarkable interposition of Divine Providence for my preservation: the governor under Aretas — King of Arabia and Syria, of which Damascus was a chief city, willing to oblige the Jews, kept the city of the Damascenes with a garrison — That is, setting guards at all the gates, day and night; desirous, or, determining, to apprehend me — And to deliver me to them. And in such a danger, where even the form of a trial was not to be expected, what could I do but flee? Through a window — Therefore, of a house which stood on the city wall; I was let down in a basket — With ropes; and escaped his hands — The assistance of good men co-operating with the care of God. Now, who that considers and credits the above brief account, though of but a part of the labours and sufferings which the apostle voluntarily sustained, that he might testify to mankind the gospel of the grace of God, can for a moment question his certain knowledge of the truth and importance of that gospel; especially as he neither reaped, nor could expect to reap, any worldly benefit whatever from preaching it? Did he do and suffer all these things to spread a doctrine which, for any thing he knew to the contrary, might be false; or if true, was not important to the salvation of the human race? Surely no man can suppose it, without first supposing that the apostle was destitute of common sense. Consider this, reader, and remember, at the same time, how the Lord sanctioned and confirmed his testimony, by signs and wonders, and divers miracles, and gifts of the Holy Ghost, according to his own will, and then think how thou shalt escape if thou reject or neglect such a gospel, or the great salvation revealed in and by it.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Tyndale Open Study Notes

Tyndale Open Resources

11:32-33 As a final “boast” of his weakness, Paul tells the story of his escape from Damascus a few years after his conversion (see Acts 9:23-25; Gal 1:15-18). • King Aretas IV of Nabataea controlled Damascus only after AD 37, following the death of the emperor Tiberius (see Josephus, Antiquities 18.5.1-3); the mention of Aretas dates Paul’s escape from Damascus between AD 37 and the end of Aretas’s reign in AD 39 or 40.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Bengel's Gnomon

Johann Albrecht Bengel

2Co 11:32. Ἐθνάρχης.) Thus Simon the high priest is called, 1Ma 14:15.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Meyer's Critical & Exegetical Commentary

Heinrich August Wilhelm Meyer

2Co_11:32-33. Paul now actually begins his καυχᾶσθαι τὰ τῆς ἀσθενείας αὐτοῦ, and that by relating the peril and flight which took place at the very commencement of his work. Unfortunately, however (for how historically important for us would have been a further continuation of this tale of suffering!), yet upon the emergence of a proper feeling that the continuation of this glorying in suffering would not be in keeping with his apostolic position, he renounces the project, breaks off again at once after this first incident (2Co_12:1), and passes on to something far higher and more peculiarto the revelations made to him. The expositors, overlooking this breaking off (noted also by Hilgenfeld), have suggested many arbitrary explanations as to why Paul narrates this incident in particular (he had, in fact, been in much worse perils!),[348] and that with so solemn asseveration and at such length. Billroth, e.g. (comp. Flatt), says that he wished to direct attention to the first danger pre-eminently by way of evidence that everything said from 2Co_11:23 onward was true (2Co_11:31). In that case he would doubtless have written something like ἤδη γὰρ ἐν Δαμασκῷ, or in such other way as to be so understood. Olshausen contents himself with the remark that Paul has only made a supplementary mention of the event as the first persecution; and Rückert even conjectures that it was by pure accident that Paul noted by way of supplement and treated in detail this story occurring to his recollection! Osiander thinks that he singled it out thus on account of its connection (?) in subject-matter and time with the following revelation, and, as it were, by way of further consecration of his official career. Comp. also Wieseler on Gal. p. 595, who likewise considers the narrative as simply a suitable historical introduction to the revelation that follows. But we do not see the purpose served by this detailed introduction,which, withal, as such, would have no independent object whatever,nor yet, again, the purpose served by the interruption in 2Co_12:1. According to Hofmann, the mention of this means of rescue, of which he had made use, and which many a one with merely natural courage would on the score of honour not have consented to employ, is intended to imply a confession of his weakness. The idea of weakness, however, is not at all here the opposite of the natural courage of honour, but rather that of the passive undergoing of all the παθήματα of Christ, the long chain of which, in Pauls case, had its first link historically in that flight from Damascus. Calvin correctly names this flight the tirocinium Pauli.

ἘΝ ΔΑΜΑΣΚῷ] stands as an anacoluthon. When Paul wrote it, having already in view a further specification of place for an incident to follow, he had purposed to write, instead of the unsuitable ΤῊΝ ΔΑΜΑΣΚΗΝῶΝ ΠΌΛΙΝ, something else (such as ΤᾺς ΠΎΛΑς), but then left out of account the ἘΝ ΔΑΜΑΣΚῷ already written. It is a strange fancy to which Hofmann has recourse, that Τ. ΔΑΜΑΣΚ. ΠΌΛΙΝ is meant to be a narrower conception than ἘΝ ΔΑΜΑΣΚῷ.

ἘΘΝΆΡΧΗς] prefect (Josephus, Antt. xiv. 7. 2; 1Ma_14:47; 1Ma_15:1; Strabo, xvii. p. 798; Lucian, Macrob. 17), an appellation of Oriental provincial governors. See in general, Joh. Gottlob Heyne, de ethnarcha Aretae, Witeb. 1755, p. 3 ff. The incident itself described is identical with that narrated in Act_9:24 f. No doubt in Acts the watching of the gates is ascribed to the Jews, and here, to the ethnarch; but the reconciliation of the two narratives is itself very naturally effected through the assumption that the ethnarch caused the gates to be watched by the Jews themselves at their suggestion (comp. Heyne, l.c. p. 39). Jewish gold had perhaps also some effect with the Emir, Michaeli.

τὴν Δαμασκ. πόλιν] namely, by occupying the gates so that Paul might not get out. Regarding the temporary dominion over Damascus held at that time by Aretas, the Arabian king, and father-in-law of Herod Antipas, see on Acts, Introd. § 4, and observe that Paul would have had no reason for adding ἈΡΈΤΑ ΤΟῦ ΒΑΣΙΛΈΩς, if at the very time of the flight the Roman city had not been exceptionally (and temporarily) subject to Aretasa state of foreign rule for the time being, which was to be brought under the notice of the reader. Hofmann thinks that the chief of the Arabian inhabitants in the Roman city was meant; but with the less ground, since Paul was a Jew and had come from Jerusalem, and consequently would not have belonged at all to the jurisdiction of such a tribal chief (if there had been one). He went to Arabia (Gal_1:17) only in consequence of this inciden.

διὰ θυρίδος] by means of a little door (Plato, Pol. ii. p. 359 D; Lucian, Asin. 45). It was doubtless an opening high up in the city wall, closed, perhaps, with a lid or lattic.

ἐν σαργάνῃ] in a wickerwork, i.e. basket (Lucian, Lexiph. 6). Comp. Act_9:25 : ἐν σπυρίδι.

On the description itself Theodoret rightly remarks: ΤῸ ΤΟῦ ΚΙΝΔΎΝΟΥ ΜΈΓΕΘΟς Τῷ ΤΡΌΠῼ Τῆς ΦΥΓῆς ΠΑΡΕΔΉΛΩΣΕ.

[348] Arbitrary explanations are already given by Chrysostom (comp. Bengel, Ewald, and others): because the incident was older and less known; and by Pelagius: because in Damascus the Jews had stirred up etiam principes gentium against Paul.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Expositor's Greek Testament

ed. W. Robertson Nicoll

2Co 11:32 . ἐν Δαμασκῷ ὁ ἐθν . κ . τ . λ .: in Damascus the ethnarch under Aretas the king guarded the city of the Damascenes, sc. ; by placing a watch at the gates, to take me; and through a window ( i.e. , an aperture in the city wall, or the window of a house overhanging the wall) was I let down in a basket ( σαργάνη is anything twisted, and so here probably a rope basket; σφυρίς is the word used in Act 9:25 ) by the wall, and escaped his hands . The incident took place on St. Paul’s return to Damascus from Arabia (Gal 1:17 ) and is narrated in Act 9:23-25 . The date of it is important in the chronology of the Apostle’s life. It could not have been before A.D. 34, for coins of Tiberius prove Damascus to have been under direct Roman administration in that year. Tiberius was unlikely to have handed Damascus over to Aretas (fourth of the name), the hereditary chief ( cf. 2Ma 5:8 ) of the Nabathæan Arabs; for up to the close of the reign of Tiberius military operations were being carried on against Aretas by the legate of Syria. Hence Damascus was probably not ceded to Aretas until the reign of Caligula, and consequently this episode in St. Paul’s life cannot have taken place before the middle of A.D. 37. Instigated by the Jews (Act 9:23 ), the “ethnarch,” or provincial governor of Damascus under Aretas ( cf. 1Ma 14:47 ), laid a plan for the arrest of the Apostle which was frustrated by St. Paul’s escape in the manner described ( cf. Jos 2:15 , 1Sa 19:12 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Cambridge Greek Testament for Schools and Colleges

32, 33. It has been proposed by Holsten, Hilgenfeld, Schmiedel, Baljon, and others to strike out these two verses, with or without all or the first part of 2Co 12:1, as a rather clumsy gloss upon τὰ τῆς ἀσθενείας. It is said that these verses do not fit on well to the context, but interrupt the sequence of thought, which would flow more smoothly if we went direct from οὐ ψεύδομαι to καυχᾶσθαι δεῖ, or to ἐλεύσομαι or to οἶδα ἄνθρωπον. The most reasonable of these hypotheses is that the suspected passage is an interpolation, made, after the completion of the letter, by the Apostle himself. But no such hypothesis is needed. We have here one more example of those abrupt transitions, of which this letter is so full. He perhaps meant to have given several instances of τὰ τῆς ἀσθενείας, as the opening of 2Co 11:32 indicates: he gives only one. He may have meant to give several instances of ὀπτασίαι and ἀποκαλύψεις, as his use of the plural indicates: he gives only one. Perhaps he knew that just these two things had been urged against him by his enemies. The flight from Damascus showed what a coward he was; and his supposed Rapture to heaven showed how mad he was. Having disposed of these two charges, he says a few more words in general terms (2Co 11:10) about τὰ τῆς ἀσθενείας, and then leaves the unwelcome task of defeating his adversaries in a contest of καυχᾶσθαι. All would be intelligible enough, if we only knew the details of the situation at Corinth. As it is, what we have here is not so unintelligible that we need resort to the violent measure of cutting out two or three verses.

Assuming, without misgiving, that 2Co 11:32-33 are part of the original text, we are confronted by three historical questions.

32. πιάσαι με (BD, d f Vulg. Arm.) rather than πιάσαι με θέλων (אD3KLMP), or θέλων με πιάσαι (FG, g Copt. Pesh. Aeth.).

2Co 11:1 to 2Co 12:10. THE APOSTLE’S FOOLISH GLORYING ABOUT GRATUITOUS WORKING, SERVICES AND SUFFERINGS, REVELATIONS AND THEIR CONSEQUENCES

32. ἐν Δαμασκῷ. This looks like the beginning of a series of incidents, as if he had meant to go on to humiliations in other places. As it is, the form of the sentence changes.

Ἁρέτα. The original form of this ancient name was Haritha, the true Greek form of which is Ἁρέθας. But inscriptions and MSS. all give the form Ἀρέτας, the barbaric name being assimilated to ἀρετή. See Schürer, Jewish People, I. ii. p. 359; Deissmann, Bible Studies, p. 184. The aspirate in Ἱεροσόλυμα and Ἱερουσαλήμ comes in a similar way from the influence of ἱερός, the true form of the name being Ἰερ. (WH. II. p. 313).

ἐφρούρει. Was guarding; elsewhere in the N.T. in a metaphorical sense (Gal 3:23; Php 4:7; 1Pe 1:5); in the LXX. mostly literal, as here (1Es 4:56; Wis 17:16; 1Ma 11:3).

τήν πόλιν Δημασκηνῶν. The expression is remarkable, especially after ἐν Δαμασκῷ. It points to the idea that Damascus was an independent city.

πιάσαι με. See critical note. The verb is frequent in S. John of the attempts to arrest Jesus (Joh 7:30; Joh 7:32; Joh 7:44, Joh 8:20, Joh 10:39, &c.): here only in S. Paul.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Jamieson, Fausset & Brown

Robert Jamieson, A. R. Fausset & 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].

Next: 2 Corinthians Chapter 12

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Adam Clarke's Commentary

Verse 32. In Damascus the governor under Aretas] For a description of Damascus see the note on "Ac 9:2". And for the transaction to which the apostle refers see Ac 9:23. As to King Aretas, there were three of this name. The first is mentioned 2 Maccab. v. 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, "Ac 9:23", c.

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 favourable state of things, made an irruption into Syria, and seized on Damascus. See Rosenmuller; and see the introduction to this epistle, sec. ii.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Ellicott's Commentary for English Readers

(32) In Damascus the governor under Aretas the king . . .—The question meets us at the outset whether the fact that follows is brought in as being the first instance of suffering endured for the sake of Christ, and therefore the natural opening to what was intended to have been a long, connected narrative of all such sufferings, or as being connected in some special manner with his “infirmities.”, On the whole, the evidence—especially the context of 2Co_11:30—seems in favour of the latter view, as far, at least, as the selection of the incident is concerned. There was, we can well imagine, an element of the ludicrous—something that gave occasion to jests and sneers—in the way in which the Apostle’s escape had been effected. There was, so to speak, something undignified in it. Those who mocked at the stunted growth and weakness of his bodily presence would find good matter for their mirth in this.

On the historical facts connected with this incident, see Notes on Act_9:24-25. The additional details which we learn from St. Paul are—(1) that Damascus was under the immediate control, not of the Governor of Syria, but of a governor or an ethnarch; (2) that the ethnarch was appointed, not by the Roman emperor, but by Aretas (the name was hereditary, and was the Greek form of the Arabic Haret), the King of the Nabathæan Arabs, who had his capital at Petra, who was the father of the first wife of Herod Antipas (see Note on Mat_14:1); (3) that the ethnarch lent himself to the enmity of the Jews, and stationed troops at each gate of the city to prevent St. Paul’s escape. “Ethnarch,” it may be noted, was about this time the common title of a subordinate provincial governor. It had been borne by Judas Maccabæus (1Ma_14:47; 1Ma_15:1-2) and by Archelaus (Jos. Wars, ii. 6, § 3).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

32. In Damascus] Cf. Act_9:23-25.

the governor] Literally, the Ethnarch (ruler of the nation—the title of an Oriental provincial governor. See 1Ma_14:47; 1Ma_15:1, &c.).

under Aretas the king] Aretas (see Josephus’ Antiquities, xviii.) was the king of Arabia Petraea. His daughter had been divorced by Herod Antipas in order that he might marry Herodias, ‘his brother Philip’s wife’ (see Mat_14:3-5). This and some disputes about the frontier led to war being proclaimed, and a battle was fought (a. d. 36) in which Herod’s army was entirely destroyed. It is thought by some that Aretas profited by this circumstance to seize on Damascus, and that it was just at this juncture (a. d. 37) that St Paul returned to Damascus from his stay in Arabia. Others, however, place this event about the year 39, after Herod Antipas had been banished to Gaul, and think that Aretas, taken into favour by Caligula, had obtained Damascus, among the various changes which the new Emperor made in the arrangements of his eastern provinces. Aretas seems to have been a common name among the Arabs, like Ptolemy in Egypt, or Seleucus and Antiochus in Syria. Josephus mentions more than one. Cf. also 2Ma_5:8.

kept the city of the Damascenes with a garrison] Literally, was guarding the city of the Damascenes.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

John Gill's Exposition

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.

Next: 2 Corinthians Chapter 12

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Trapp's Complete Commentary

John Trapp

32 In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me:

Ver. 32. In Damascus] The chief city of Syria, built (say some) in the place where the blood of Abel was spilt, and thence called Damesek, i.e. a bag of blood. Thither Paul marched with a bloody mind, but was miraculously converted, and so powerfully confounded his countrymen there, that they incensed the governor against him, to his great peril. That is the guise of godless persecutors, to attempt that against the truth by arms that they cannot effect by arguments. See Act 9:23-24.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Albert Barnes' Notes on the Bible

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 previous 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 ethnarchēs, “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 prevent 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Matthew Poole's English Annotations

Luke hath shortly given us the history of this danger, Act 9:23-25. Soon after Paul was converted from the Jewish to the Christian religion, he, disputing with the Jews which dwelt at Damascus, confounded them by his arguments, proving Jesus was the Christ, as we read there, Act 9:21. This so enraged them, as that they sought to kill him, Act 9:23. And (as we learn from this text) to effect their design, they had by some acts or other brought over the governor to favour their design; which, governor was a substitute under Aretas the king, who was father-in-law to Herod; for (as Josephus tells us) Herod put away his wife, the daughter of this Aretas, when he took Herodias. The Jews had got this deputy heathen governor so much on their side, that he shut up the gates, keeping his soldiers in arms. But (as St. Luke tells us, Act 9:24) Paul coming to the knowledge of this design, though they watched the gates day and night, yet he found a way of escape by the help of those Christians, who at that time were in Damascus; Act 9:25; The disciples took him by night, and let him down by the wall in a basket. Two questions are started upon this passage of Paul’s life:

1. Whether it was lawful for him to flee? But besides the particular licence our Lord, in this case, had given his first ministers, Mat 10:23, Paul did in this case no more than what divines make lawful for a more ordinary minister, viz. to flee, when the persecution was directed against him in particular, leaving sufficient supply behind him.

2. The second question raised is: Whether, it being against human laws to go over the walls of a city or garrison, Paul did not sin in this escape? But that is easily answered; for:

a) This was lawful in some cases.

b) God’s glory, and the good of souls, were more concerned in Paul’s life, than to have it sacrificed to a punctilio of obedience to a human law made upon a mere politic consideration.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Whedon's Commentary on the Bible

Daniel D. Whedon

32, 33. Commentators are much puzzled to know why Paul gives this narrative just here. Its purpose is, as we think, to confirm the truth of the asseveration of 2Co_11:31, which asserts the solemn truth of 2Co_11:22-29. From the mass of his past endurances for Christ he selects, as specimen and proof of all the rest, one great notorious historical fact, occurring at the very commencement of his career—a fair keynote to the whole. This occurred, indeed, in distant Damascus, and a good while ago. It is, however, narrated by Luke; was doubtless known at Jerusalem; and had a notoriety beyond challenge in Corinth. See note on 2Co_11:33.

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32. In Damascus—The narrative in Act_9:23-25, (where see notes,) agrees with this, except that Luke specifies only the Jewish share of the plot against St. Paul.

Governor—Ethnarch, or viceroy. See note to Mat_2:22.

With a garrison—Probably an extemporized garrison of Jews.

Apprehend me—Paul’s only crime as viewed by the Jews there, as with these Judaizers here in Corinth, was his embodying Gentiles into an uncircumcised Christianity. In a question of this kind the ethnarch could have felt no opposition to Paul; and the true solution of his hostility is probably furnished by Michaelis, (quoted by Meyer:) “Jewish gold probably accounts for the conduct of the emir.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The Pulpit Commentary

In Damascus. (For the incident referred to, see Act_9:22-25) The governor; literally, the ethnarch. This is obviously the title given to the commandant of the city (whether an Arabian or a Jew), left in charge by Aretas. The word does not occur elsewhere in the New Testament, but is found in RAPC 1Ma 14:47; Josephus, "Ant.," 14:7, Under Aretas the king. Hareth, the Emir of Petra, father-in-law of Herod the Great. He had either seized the city during his war with Herod, to avenge the insult offered to his daughter by Herod"s adultery with Herodias; or it may have been assigned to him by Caligula. His relations with Damascus are confirmed by coins (see "Life of St. Paul," exc. 8.). Kept with a garrison; literally, was guarding. It is said in Act_9:24 that the Jews did this; but they could not in any case have done it without leave from the ethnarch, and qui facit per alium, facit per se. Desirous to apprehend me. Both words are a little stronger in the Greek to seize me."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

John Wesley's Explanatory Notes

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Burkitt's Expository Notes on the New Testament

William Burkitt

The apostle concludes this chapter, containing a relation of his sufferings, with a remarkable deliverance which God gave him from danger and death, at the city of Damascus, soon after his conversion, of which mention is made, Act 9:24-25.

The Jews, whom he confuted and confounded with his arguments at Damascus, sought to kill him; to effect which, they had by some means or other, brought over Aretas, who was king, under the Roman emperor, at Damascus, and he engages with the Jews in persecuting the holy and innocent apostle. He shuts up the gates of the city, keeps his soldiers in arms, and uses all possible means to prevent the apostle’s escape.

But what saith the Psalmist? Except the Lord keep the city, the watchman waketh but in vain, Psa 127:1 either to keep out those whom he will have in, or to keep in those whom he will have out. All the wall shall be an open gate to those whom Divine Providence will have to escape; as here to St. Paul, being let down over the wall by a rope in a basket. Neither was it any evidence of cowardice that the apostle now fled, nor in the least degree sinful; our Lord having given us a particular license in the case, saying, When they persecute you in one city, fly to another. Besides, the persecution now raised was directly levelled against the apostle in particular.

It was therefore piously done in the disciples, and prudently done in himself, to attend the means of his own preservation. As the husbandman doth not commit all his corn to the oven, but saves some for seed; so doth God in persecution. All are not martyrs; and none shall be so presently: they must first finish their course of obedience before they finish their course with joy.

Happy soul, that can say with this great and good man, I have fought the good fight, I have finished my course, I have kept the faith, I am ready to be offered up: henceforth is laid up for me a crown of glory, which fadeth not away. Amen.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

McGarvey & Pendleton's Commentaries

J. W. McGarvey

In Damascus the governor under Aretas the king guarded the city of the Damascenes in order to take me:

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

The People's New Testament

B. W. Johnson

32, 33. In Damascus. This seems to be cited to show that the very beginning of his Christian career was amid peril. See Acts 9:23–25. The governor under Aretas the king. Aretas was king of Petra, and the father-in-law of Herod Antipas. Damascus was usually, at these times, under Roman rule. Aretas engaged in war with Herod because he sent off his daughter and took Herodias for a wife. He defeated Herod, and became embroiled with the Romans. It is likely that in the contest Damascus fell into his hands for a time. The language, Kept the city … with a garrison, shows that it was war times. The Jews, who were very strong in Damascus, doubtless induced the governor to try to seize Paul.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

unfoldingWord translationNotes

Door43 World Missions Community

the governor under King Aretas was guarding the city

"the governor whom King Aretas had appointed had told men to guard the city"

to arrest me

"so that they might catch and arrest me"

I was lowered in a basket

This can be stated in active form. AT: "some people put me in a basket and lowered me to the ground" (See: Active or Passive)

from his hands

Paul uses the governor's hands as metonymy for the governor. AT: "from the governor" (See: Metonymy)

translationWords

Damascus

govern

basket

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Alford’s Greek Testament

Henry Alford

32.] ἐν Δαμ. followed by Δαμασκηνῶν is pleonastic, but the pleonasm is common enough, especially when for any reason, our words are more than usually precise and formal.

ἐθνάρχης] Prefect, or governor, stationed there by the Arabian king. The title appears to have been variously used. The High Priest Simon, as a vassal of Syria, is so named in reff. 1 Macc., and Jos. Antt. xiii. 6. 7. It was bestowed by Augustus on Archelaus after his father’s death, Jos. Antt. xvii. 11. 4; B. J. ii. 6. 3. The presidents of the seven districts into which Egypt was divided under the Romans, bore it (Strabo, xvii. 798): as did a petty prince of the Bosporus under Augustus (Lucian, Macrob. 17). Also the chief magistrates of the Jews living under their own laws in foreign states had this title (Jos. Antt. xiv. 7. 2; xiv. 8. 5. B. J. vii. 6. 3). But apparently it must here be taken in its wider sense, and not in this latter: for the mere chief magistrate of the Jews would not have had the power of guarding the city. Doubtless he was incited by the Jews, who would represent Paul as a malefactor.

σαργάνη, κόφινος, Hesych.;—οἱ μέν, σχοίνιόν τι, οἱ δὲ πλέγμα τι ἐκ σχοινίου. Suidas (see Wetst.), = σπυρίς, Act 9:25. Probably it is, as Stanley, a “rope-basket;” a net.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

International Critical Commentary

32, 33. Here again we are confronted with difficulties through ignorance of the situation. The abrupt descent from the lofty rhetoric of a rhythmically arranged argument to the very prosaic statement of a simple matter of fact is in itself surprising, and is all the more so, when we take it in connexion with the solemn asseveration which immediately precedes it. This latter difficulty might be removed by supposing that the asseveration refers to what precedes and has no connexion with the verses which follow it; that, however, is an unsatisfactory solution, and it leaves the sudden transition unexplained.

Baljon, Hilgenfeld, Holsten, and Schmiedel find the want of connexion so surprising that they would banish these two verses, with or without all or part of 12:1, as an interpolation, unskilfully inserted to illustrate τὰ τῆς ἀσθενείας μον.* If any such hypothesis were needed, one would have to suppose that the interpolation was made on the original letter, and possibly by the Apostle himself, for there is no evidence that the Epistle ever existed without these verses at this place. To point out that this part of the letter would read more easily if we passed straight from οὐ ψεύδομαι to 12:1 or 2, or the middle of 12:1, proves very little. Countless passages in letters and books would have been greatly improved if certain sentences had been omitted, and yet there is no doubt that the intrusive sentences are original. Here we are not certain that the omission of the sentences would have been an improvement. Quite possibly to those who knew what the Apostle had in his mind the abrupt transition to this (for us) not very significant incident had point and meaning. It is possible that the story of the Apostle being let down in a hamper had been employed to make him look ludicrous, or to show what a coward he was, flying in this ignominious way, when there was really no danger. St Paul, therefore, after a solemn assertion that he is speaking the truth, states exactly what did take place. The danger was great; but God enabled his friends to deliver him from it. In Act 9:23-25, St Luke tells this story about his friend without any apparent feeling that it was from any point of view discreditable. We must be content therefore to leave the reason for the sudden mention of this incident open. To us it serves as an example of τὰ τῆς ἀσθενείας μου, and that suffices.

ἐν Δαμασκῷ ὁ ἐθνάρχης Ἁρέτα τοῦ βασιλέως κ.τ.λ. This statement raises historical questions, the answers to which are not quite simple. The Romans occupied the Nabataean territory b.c. 65, 64, and Damascus coins show that Damascus was still under the Roman Empire a.d. 33; but from a.d. 34 to 62 no such coins are extant, and after 62 the coins of Damascus are those of Nero. Damascene coins of Caligula and Claudius are wanting. The Nabataean king Aretas iv., whose reign extends from b.c. 9 to a.d. 39, had used some frontier-disputes as a reason for making war on Herod Antipas, who about a.d. 28 had divorced the daughter of Aretas in order to marry Herodias; and he utterly defeated Antipas about a.d. 32. Antipas complained to Tiberius, who in a rage commanded Vitellius to capture Aretas and either bring him alive or send his head. Vitellius had no love for Antipas, and in the course of his march against Aretas went up to Jerusalem near Pentecost a.d. 37, where he heard of the death of Tiberius (16 March) and the accession of Caligula, and he at once stopped the expedition against Aretas, for Caligula liked Antipas as little as Vitellius did (Joseph. Ant. XVIII. v. 1-3).

In order to explain how an ethnarch of Aretas was governor of Damascus when Saul of Tarsus made his escape from the city we have these possibilities.

32. Ἁρέτα. Note the aspirate. The original form of the name was Haritha, which in Greek would become Ἁρέθας. But the influence of ἀρετή caused inscriptions and MSS. to abolish the aspirates, and Ἁρέθας became Ἁρέτας. Deissmann, Bib. St. p. 183. By a converse process an aspirate was given to Ἰερόσολυμα and Ἰερουσαλήμ through a supposed connexion with ἱερός (WH. ii. p. 313). The MSS. of N.T. have been influenced in both cases.

ἐφρούρει. In LXX the verb is mostly used in the literal sense, as here; but elsewhere in N.T. it is metaphorical. In Php 4:7 we have the striking picture of ‘the peace of God standing sentry over your hearts.’ See also Lightfoot on Gal 3:23 and Hort on 1Pe 1:5. In dictating, St Paul seems to have forgotten that he began his sentence with ἐν Δαμασκῷ. We should have expected τὰς πύλας to follow ἐφρούρει rather than τὴν πόλιν Δαμασκηνῶν.

πιάσαι. The verb is freq. in Jn. of attempts to arrest Jesus (7:30, 32, 44, 8:20, 10:39, etc.).

We should probably omit θέλων, which א D3 E K L M P insert after πιάσαι με, and F G, g Copt. Syr-Hark. insert before it. B D *, d e f Vulg. and Syr-Pesh. omit. Note the divergence of e from E and of f from F.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vincent's Word Studies in the New Testament

Marvin R. Vincent

The governor [εθναρχης] . Only here in the New Testament. A governor ruling in the name of a king : a prefect.

Aretas. Or Hareth, the father - in - law of Herod Antipas. Hs capital was the rock - city of Petra, the metropolis of Arabia Petraea. Herod 's unfaithfulness to his daughter brought on a quarrel, in which Herod 's army was defeated, to the great delight of the Jews. The further prosecution of the war by Roman troops was arrested by the death of Tiberius, and it is supposed that Caligula assigned Damascus as a free gift to Aretas.

Kept with a garrison [εφρουρει] . Imperfect tense, was maintaining a constant watch. Compare Act 9:24 : They watched the gates day and night.

To apprehend [πιασαι] . See on Act 3:7.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

2 Corinthians, in the Pauline Epistles, opens this verse with 13 words (11 distinct Greek lemmas). Its most distinctive word is ethnárchēs (“ethnarch”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

  1. The word ethnárchēs carries the sense “ethnarch.” How does it shape the verse?
  2. 3 words here appear nowhere else in the Greek New Testament. Why might the author reach for such rare wording?
  3. 4 words make their first appearance in Scripture here. What does this debut establish?
  4. How does Galatians 3:23, which shares the word «to guard», read alongside this verse?
  5. What does the repetition of “the” (3× in this one verse) do in this verse?
  6. These translations render this verse differently; the difference is in the English rendering, not the original. What questions does that raise?
  7. Compare how Joseph Benson's Commentary and Tyndale Open Study Notes read this verse. Where do they agree or differ?

Things to notice

  • 3 words in this verse appear nowhere else in the Greek New Testament.
  • 4 words make their first canonical appearance in Scripture here.
  • These translations choose different wording for 10 words in this verse.
  • “the” occurs 3× in this single verse.
  • 11 distinct Greek lemmas span 13 words in this verse.

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Old Testament
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