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  • PARALLEL BIBLE - 2 Corinthians 9:10


    CHAPTERS: 2 Corinthians 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13     

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    King James Bible - 2 Corinthians 9:10

    Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;)

    World English Bible

    Now may he who supplies seed to the sower and
    bread for food, supply and multiply your seed for sowing, and increase the fruits of your righteousness;

    Douay-Rheims - 2 Corinthians 9:10

    And he that ministereth seed to the sower, will both give you
    bread to eat, and will multiply your seed, and increase the growth of the fruits of your justice:

    Webster's Bible Translation

    Now may he that ministereth seed to the sower, both minister
    bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;)

    Greek Textus Receptus


    ο
    3588 T-NSM δε 1161 CONJ επιχορηγων 2023 5723 V-PAP-NSM σπερμα 4690 N-ASN τω 3588 T-DSM σπειροντι 4687 5723 V-PAP-DSM και 2532 CONJ αρτον 740 N-ASM εις 1519 PREP βρωσιν 1035 N-ASF χορηγησαι 5524 5659 V-AAO-3S και 2532 CONJ πληθυναι 4129 5659 V-AAO-3S τον 3588 T-ASM σπορον 4703 N-ASM υμων 5216 P-2GP και 2532 CONJ αυξησαι 837 5659 V-AAO-3S τα 3588 T-APN γεννηματα 1081 N-APN της 3588 T-GSF δικαιοσυνης 1343 N-GSF υμων 5216 P-2GP

    Treasury of Scriptural Knowledge

    VERSE (10) -
    Ge 1:11,12; 47:19,23,24 Isa 55:10

    SEV Biblia, Chapter 9:10

    Y el que da la simiente al que siembra, tambin dar pan para comer, y multiplicar vuestra sementera, y aumentar los crecimientos de los frutos de vuestra justicia;

    Clarke's Bible Commentary - 2 Corinthians 9:10

    Verse 10. Now he that ministereth
    seed to the sower] The sower, as we have already seen, is he that gives alms of what he hath; and God, who requires him to give these alms, is here represented as providing him with the means. As in the creation, if God had not created the earth with every tree and plant with its seed in itself, so that a harvest came, without a previous ploughing and sowing, there could have been no seed to deposit in the earth; so, if God had not, in the course of his providence, given them the property they had, it would be impossible for them to give alms. And as even the well cultivated and sowed field would be unfruitful if God did not, by his unseen energy and blessing, cause it to bring forth, and bring to maturity; so would it have been with their property: it could not have increased; for without his blessing riches take wings and flee away, as an eagle towards heaven. Therefore, in every sense, it is God who ministers seed to the sower, and multiplies the seed sown. And as all this properly comes from God, and cannot exist without him, he has a right to require that it be dispensed in that way which he judges best.

    The word o-epicorhgwn, he that ministereth, is very emphatic; it signifies he who leads up the chorus, from epi, to, and corhgw, to lead the chorus; it means also to join to, associate, to supply or furnish one thing after another so that there be no want or chasm. Thus God is represented, in the course of his providence, associating and connecting causes and effects; keeping every thing in its proper place and state of dependence on another, and all upon himself; so that summer and winter, heat and cold, seed time and harvest, regularly succeed each other. Thus God leads up this grand chorus of causes and effects: provides the seed to the hand of the sower; gives him skill to discern the times when the earth should be prepared for the grain, and when the grain should be sowed; blesses the earth, and causes it to bring forth and bud, so that it may again minister seed to the sower and bread to the eater; and, by a watchful providence, preserves every thing. The figure is beautiful, and shows us the grand system of causes and effects, all directed by and under the immediate guidance and government of God himself.

    There is a fine exemplification of this in the same figure thus produced by the prophet. Hos. ii. 21, 22: I will hear, saith the Lord, I will hear the heavens; and they shall hear the earth; and the earth shall hear the corn, and the wine and the oil; and they shall hear Jezreel. See the note there.

    The fruits of your righteousness] Your beneficence; for so dikaiosunh is here to be understood. See the note on Matt. vi. 1, already referred to.


    John Gill's Bible Commentary

    Ver. 10. Now he that ministereth seed to the sower, and bread for your food , etc..] For so the words ought to be pointed and read, as is clear from ( Isaiah 55:10) to which they refer; and are a periphrasis of God, who so blesses the seed that is cast into the earth, that it brings forth such an increase, as that there is a sufficiency of bread for food to the eater for the present year, and a sufficiency of seed to sow with again the next year; and that God, that does this every year, is able to minister to, or supply your present necessities; and to multiply your seed sown, and increase the fruits of your righteousness ; though some consider these as a wish or prayer of the apostle's, that God would do all this for them. Some copies, and the Vulgate Latin, Syriac, and Ethiopic versions, read all in the future tense, he will minister to you, or supply you, and will multiply your seed sown, and will increase the fruits of your righteousness ; and so contain a promise of a divine blessing, encouraging to liberality with cheerfulness, by strengthening their faith in the providence of God; who as he multiplies, not the seed expended in the family, or sold at market, or as in the barn, or laid up for a better price, but the seed sown in the field, so he will multiply the substance of men; not what they lay out on themselves and families, or lay up in their coffers, but what they give away, or bestow on Christ's poor: and all effects which follow acts of liberality, and which are here designed by fruits of righteousness, such as a good name among men, blessing, praise, thanksgiving, and prosperity in things temporal and spiritual, these God will abundantly increase; some of which are mentioned in the following verses. So alms with the Jews is not only called hqdx , righteousness, but seed sown. Thus Jarchi interprets ( Psalm 37:26) and his seed is blessed, he that [rwz , sows righteousness or alms, its end shall be for a blessing, or in the end he shall be blessed; and the phrase, rain righteousness, in ( Hosea 10:12) is by the Septuagint rendered, gennhmata dikaiosunhv , fruits of righteousness, the same as here, from whence it seems to be taken.

    Matthew Henry Commentary

    Verses 6-15 -
    Money bestowed in charity, may to the carnal mind seem thrown away, but when given from proper principles, it is seed sown, from which valuable increase may be expected. It should be given carefully. Work of charity, like other good works, should be done with thought an design. Due thought, as to our circumstances, and those we are about to relieve, will direct our gifts for charitable uses. Help should be given freely, be it more or less; not grudgingly, but cheerfully. Whil some scatter, and yet increase; others withhold more than is meet, an it tends to poverty. If we had more faith and love, we should wast less on ourselves, and sow more in hope of a plentiful increase. Can man lose by doing that with which God is pleased? He is able to make all grace abound towards us, and to abound in us; to give a larg increase of spiritual and of temporal good things. He can make us to have enough in all things; and to be content with what we have. God gives not only enough for ourselves, but that also wherewith we ma supply the wants of others, and this should be as seed to be sown. We must show the reality of our subjection to the gospel, by works of charity. This will be for the credit of our profession, and to the praise and glory of God. Let us endeavour to copy the example of Christ, being unwearied in doing good, and deeming it more blessed to give than to receive. Blessed be God for the unspeakable gift of his grace, whereby he enables and inclines some of his people to besto upon others, and others to be grateful for it; and blessed be his glorious name to all eternity, for Jesus Christ, that inestimable gif of his love, through whom this and every other good thing, pertainin to life and godliness, are freely given unto us, beyond all expression measure, or bounds __________________________________________________________________


    Greek Textus Receptus


    ο
    3588 T-NSM δε 1161 CONJ επιχορηγων 2023 5723 V-PAP-NSM σπερμα 4690 N-ASN τω 3588 T-DSM σπειροντι 4687 5723 V-PAP-DSM και 2532 CONJ αρτον 740 N-ASM εις 1519 PREP βρωσιν 1035 N-ASF χορηγησαι 5524 5659 V-AAO-3S και 2532 CONJ πληθυναι 4129 5659 V-AAO-3S τον 3588 T-ASM σπορον 4703 N-ASM υμων 5216 P-2GP και 2532 CONJ αυξησαι 837 5659 V-AAO-3S τα 3588 T-APN γεννηματα 1081 N-APN της 3588 T-GSF δικαιοσυνης 1343 N-GSF υμων 5216 P-2GP

    Vincent's NT Word Studies

    10. Ministereth (epicorhgwn). Rev., supplieth. See on add,
    2 Pet. i. 5. Both minister bread, etc. Construe bread with supplieth, as Rev., supplieth seed to the sow and bread for food.

    Minister and multiply (corhghsai kai plhqunai). The correct reading is the future, corhghsei kai plhqunei shall supply and multiply. The fruits (ta genhmata). Lit., what has been begotten or born. Used of men, Matt. iii. 7, A.V., generation, Rev., offspring. Elsewhere of fruits, as fruit of the vine, Mark xiv. 25.


    Robertson's NT Word Studies

    9:10 {Supplieth} (epicoregwn). Late _Koin_ compound verb from epi and coregew, just below (#1Pe 4:11). coregos is old word for leader of a chorus (coros, hegeomai) or chorus-leader. The verb means to furnish a chorus at one's own expense, qen to supply in general. N.T. examples of epicoregew are #2Co 9:10; Ga 3:15; Col 2:19; 2Pe 1:5. {Shall multiply} (plequnei). Future active indicative of plequnw, old verb from plequs, fulness. Cf. #Ac 6:1. {Fruits} (genemata). Correct reading (from ginomai, to become) and not gennemata (from gennaw, to beget). this spelling is supported by LXX where Thackeray shows that genemata in LXX refers to vegetables and gennemata to animals. The papyri support this distinction (Moulton and Milligan's _Vocabulary_).


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15

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