2 Corinthians 11:1

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2 Corinthians 11:1 in Multiple Translations

Berean Standard Bible BSB

I hope you will bear with a little of my foolishness, but you are already doing that.

King James Version KJV

Would to God ye could bear with me a little in my folly: and indeed bear with me.

American Standard Version ASV

Would that ye could bear with me in a little foolishness: but indeed ye do bear with me.

Bible in Basic English BBE

Put up with me if I am a little foolish: but, truly, you do put up with me.

Free Bible Version FBV

I hope you can put up with a little more foolishness from me—well you already do put up with me!

Geneva Bible 1599 GNV

Woulde to God, yee coulde suffer a litle my foolishnes, and in deede, ye suffer me.

Young's Literal Translation YLT

O that ye were bearing with me a little of the folly, but ye also do bear with me:

World English Bible WEB

I wish that you would bear with me in a little foolishness, but indeed you do bear with me.

Noah Webster Bible WBS

I earnestly wish ye could bear with me a little in my folly: and indeed bear with me.

Douay-Rheims 1899 DRV

Would to God you could bear with some little of my folly: but do bear with me.

Translation for Translators T4T

But now, because my opponents are saying that Christ sent them to you as his representatives and that he did not send me, please be patient with me, too, while I say a few things that may sound as if [IRO] I am praising myself, like a foolish person would do. You have been ◄putting up with/tolerating► those who teach what is false; now then, ◄put up with/tolerate► me too.

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Berean Amplified Bible — 2 Corinthians 11:1

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Word Study

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2 Corinthians 11:1 Interlinear (Deep Study)

BIB

GRK οφελον ανειχεσθε μου μικρον τη αφροσυνη αλλα και ανεχεσθε μου

οφελον ophelon G3785 I wish! Verb-2AAI-1S

ανειχεσθε anechō G430 to endure Verb-INI-2P

μου egō G1473 I/we Pron-1GS

μικρον mikros G3398 small Adj-ASN

τη ho G3588 the/this/who Art-DSF

αφροσυνη aphrosunē G877 foolishness Noun-DSF

αλλα alla G235 but Conj

και kai G2532 and Conj

ανεχεσθε anechō G430 to endure Verb-PNI-2P

μου egō G1473 I/we Pron-1GS

Greek Word Study

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Greek Word Reference — 2 Corinthians 11:1

οφελον ophelon G3785 "I wish!" Verb-2AAI-1S

This phrase is like saying 'I wish' and is used to express a strong desire for something. In 1 Corinthians 4:8, Paul uses this phrase to express a wish that the Corinthians were more spiritually mature.

Definition: ὄφελον 2 aorist of ὀφείλω, without the augment (see M, Pr., 201n), used to express a fruitless wish; [in LXX (with aor. indic.): Exo.16:3 (נָתַן מִי), Num.14:2 Num.20:3 (לוּא), Psa.119:5 (אַחֲלַי), etc. ;] in cl. with an infin. (chiefly poët.), would that: with indic. aor., 1Co.4:8; impf., 2Co.11:1, Rev.3:15; fut., Gal.5:12 (a practicable wish, see 131., 206 f., 220. The construction with indic. is only found in late writers.)† (AS)

Usage: Occurs in 4 NT verses. KJV: would (to God) See also: 1 Corinthians 4:8; Galatians 5:12; Revelation 3:15.

ανειχεσθε anechō G430 "to endure" Verb-INI-2P

To endure means to put up with something difficult, like in Matthew 17:17 and 2 Corinthians 11:1. It's about bearing with people or situations, even when it's hard.

Definition: ἀν-έχω [in LXX chiefly for אָפַק hithp. ;] to hold up; in NT always mid., to bear with, endure: in cl. most frequently with accusative, but in NT with genitive of person(s), Mat.17:17, Mrk.9:19, Luk.9:41, 2Co.11:1 11:19, Eph.4:2, Col.3:13; before μικρόν τι, with genitive of person(s) and with genitive of thing(s), 2Co.11:1; with dative of thing(s), 2Th.1:4 (v M, Th., in l); before εἴ τις, 2Co.11:20; absol., 1Co.4:12, 2Co.11:4; to bear with = to listen to, with genitive of person(s), Act.18:14; with genitive of thing(s), 2Ti.4:3, Heb.13:22 (cf. προσανέχω and MM, VGT, see word).† (AS)

Usage: Occurs in 14 NT verses. KJV: bear with, endure, forbear, suffer See also: 1 Corinthians 4:12; Acts 18:14; Hebrews 13:22.

μου egō G1473 "I/we" Pron-1GS

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

μικρον mikros G3398 "small" Adj-ASN

This word means small or little, like in Matthew 10:42 where it refers to those who are humble or lowly. It can describe size, amount, or importance.

Definition: μικρός, -ά, -όν [in LXX chiefly for קָטָן, מָעַט ;] small, little; __1. of persons; __(a) lit., of stature: Mrk.15:40 (MM, iii, xvi; on the view that age is meant, see Deiss., BS, 144), Luk.19:3; οἱ μ., the little ones, Mat.18:6, 10 18:14, Mrk.9:42; __(b) hence metaphorically, of rank or influence (cf. Dalman, Words, 113 f.) : Mat.10:42, Luk.17:2, Act.8:10 26:22, Heb.8:11" (LXX), Rev.11:18 13:16 19:5, 18 20:12; compar., -ότερος, Mat.11:11, Luk.7:28 9:48. __2. Of things; __(a) of size : Mat.13:32 Mrk.4:31, Jas.3:5; __(b) of quantity: Luk.12:32, 1Co.5:6, Gal.5:9, Rev.3:8; __(with) of time : Jhn.7:33 12:35, Rev.6:11 20:3. __3. Neut., μικρόν, used adverbially; __(a) of distance: Mat.26:39, Mrk.14:35; __(b) of quantity: 2Co.11:1 11:16; __(with) of time : Jhn.13:33 14:19 16:16-19, Heb.10:37; μετὰ μ., Mat.26:73, Mrk.14:70.† (AS)

Usage: Occurs in 42 NT verses. KJV: least, less, little, small See also: 1 Corinthians 5:6; Luke 19:3; Hebrews 8:11.

τη ho G3588 "the/this/who" Art-DSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αφροσυνη aphrosunē G877 "foolishness" Noun-DSF

This word means foolishness or senselessness, like being reckless or egotistic, as seen in Mark 7:22 and 2 Corinthians 11:1.

Definition: ἀφροσύνη, -ης, ἡ (ἄφρων), [in LXX for אִוֶּלֶת, נְבָלָה, etc. ;] foolishness: Mrk.7:22, 2Co.11:1 11:17 11:21.† (AS)

Usage: Occurs in 4 NT verses. KJV: folly, foolishly(-ness) See also: 2 Corinthians 11:1; 2 Corinthians 11:21; Mark 7:22.

αλλα alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ανεχεσθε anechō G430 "to endure" Verb-PNI-2P

To endure means to put up with something difficult, like in Matthew 17:17 and 2 Corinthians 11:1. It's about bearing with people or situations, even when it's hard.

Usage: Occurs in 14 NT verses. KJV: bear with, endure, forbear, suffer See also: 1 Corinthians 4:12; Acts 18:14; Hebrews 13:22.

μου egō G1473 "I/we" Pron-1GS

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

Study Notes — 2 Corinthians 11:1

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Context
Cross References
2 Corinthians 11:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 2 Corinthians 11:1
Jamieson-Fausset-Brown on 2 Corinthians 11:1
Matthew Poole's Commentary on 2 Corinthians 11:1
Trapp's Commentary on 2 Corinthians 11:1
Ellicott's Commentary on 2 Corinthians 11:1
Adam Clarke's Commentary on 2 Corinthians 11:1
Cambridge Bible on 2 Corinthians 11:1
Barnes' Notes on 2 Corinthians 11:1
Whedon's Commentary on 2 Corinthians 11:1
Sermons on 2 Corinthians 11:1

Context — Paul and the False Apostles

1I hope you will put up with a little of my foolishness, but you are already doing that.

2I am jealous for you with a godly jealousy. For I promised you to one husband, to present you as a pure virgin to Christ. 3I am afraid, however, that just as Eve was deceived by the serpent’s cunning, your minds may be led astray from your simple and pure devotion to Christ.

Cross References

	Reference	Text (BSB)
1	2 Corinthians 11:4	For if someone comes and proclaims a Jesus other than the One we proclaimed, or if you receive a different spirit than the One you received, or a different gospel than the one you accepted, you put up with it way too easily.
2	1 Corinthians 1:21	For since in the wisdom of God the world through its wisdom did not know Him, God was pleased through the foolishness of what was preached to save those who believe.
3	2 Corinthians 11:19	For you gladly tolerate fools, since you are so wise.
4	2 Corinthians 5:13	If we are out of our mind, it is for God; if we are of sound mind, it is for you.
5	2 Corinthians 11:21	To my shame I concede that we were too weak for that! Speaking as a fool, however, I can match what anyone else dares to boast about.
6	2 Corinthians 11:16–17	I repeat: Let no one take me for a fool. But if you do, then receive me as a fool, so that I too may boast a little. In this confident boasting of mine, I am not speaking as the Lord would, but as a fool.
7	Matthew 17:17	“O unbelieving and perverse generation!” Jesus replied. “How long must I remain with you? How long must I put up with you? Bring the boy here to Me.”
8	Joshua 7:7	“O, Lord GOD,” Joshua said, “why did You ever bring this people across the Jordan to deliver us into the hand of the Amorites to be destroyed? If only we had been content to stay on the other side of the Jordan!
9	Hebrews 5:2	He is able to deal gently with those who are ignorant and misguided, since he himself is beset by weakness.
10	Acts 18:14	But just as Paul was about to speak, Gallio told the Jews, “If this matter involved a wrongdoing or vicious crime, O Jews, it would be reasonable for me to hear your complaint.

2 Corinthians 11:1 Summary

In this verse, Paul is asking the Corinthians to be patient and understanding with him as he expresses his concerns and feelings. He knows that what he is about to say may seem foolish or boastful to some, but he is motivated by his love and jealousy for them, much like a father's love for his daughter, as seen in Ephesians 5:25-27. Paul is grateful that the Corinthians have already been tolerant and patient with him, and he is asking them to continue to do so, just as the Lord is patient with us, as seen in Romans 2:4. By bearing with Paul's foolishness, the Corinthians are demonstrating their love and commitment to him, just as we demonstrate our love and commitment to the Lord when we are patient and understanding with others.

Frequently Asked Questions

Why does the Apostle Paul ask the Corinthians to bear with his foolishness?

Paul asks the Corinthians to bear with his foolishness because he is about to express his deep concern and jealousy for them, as seen in 2 Corinthians 11:2, where he compares his role to that of a father presenting his daughter to her husband, much like the relationship between Christ and the Church, as described in Ephesians 5:25-27.

What kind of foolishness is Paul referring to in this verse?

The foolishness Paul refers to is likely his upcoming defense of his apostleship and his warnings against false teachers, which he knows may seem boastful or foolish to some, but is necessary for the protection of the Corinthian church, as seen in 2 Corinthians 10:8 and 2 Corinthians 12:11.

How does Paul's request relate to his overall message in 2 Corinthians?

Paul's request to bear with his foolishness sets the tone for his passionate and personal appeal to the Corinthians, which is rooted in his love and concern for them, as expressed in 2 Corinthians 2:4 and 2 Corinthians 7:3, and is reminiscent of the Lord's own love and concern for His Church, as seen in John 13:1.

What does Paul mean by saying 'you are already doing that'?

By saying 'you are already doing that', Paul is acknowledging that the Corinthians have been patient and understanding with him so far, and he is expressing his gratitude for their tolerance, much like the Lord's own patience with His disciples, as seen in Matthew 17:17.

Reflection Questions

What are some ways in which I can demonstrate patience and understanding towards others, just as the Corinthians did towards Paul?
How can I balance my desire to speak the truth with the need to be sensitive to the feelings and concerns of others, as Paul does in this verse?
What are some areas in my life where I need to be more tolerant and forgiving, just as Paul asks the Corinthians to be towards him?
How can I cultivate a deeper sense of love and concern for others, as Paul demonstrates in his relationship with the Corinthian church?
What are some ways in which I can apply the principle of 'bearing with foolishness' in my own relationships and interactions with others?

Gill's Exposition on 2 Corinthians 11:1

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

Jamieson-Fausset-Brown on 2 Corinthians 11:1

Would to God ye could bear with me a little in my folly: and indeed bear with me. Would to God - Greek, 'I would that.' Bear with me - I may not unreasonably ask to be borne with: not so the false apostles.

Matthew Poole's Commentary on 2 Corinthians 11:1

2 CHAPTER 11 Paul unwillingly entereth upon a commendation of himself, out of jealousy lest the Corinthians should be perverted by false apostles from the pure doctrine of Christ. ,6 He showeth that he was in all respects equal to the chiefest apostles. That he declined being chargeable to them, not for want of love toward them, but to cut off occasion from those deceitful workers of taking shelter under his example. That he was not inferior to those, whom they so patiently submitted to, in any of their boasted pretogatives, but as a minister of Christ, in labours and sufferings for the gospel’ s sake, was abundantly their superior. That which the apostle here calls his folly, was his speaking so much in his own commendation; which indeed is no better than folly, unless there be a great reason; which was here, for it was the false teachers, vilifying his person and office, that put him upon it. The verb in the latter part of the verse, may be read either imperatively, (and so we translate it), as if it were an entreaty of them to excuse him in speaking so much good of himself; or indicatively, you do bear with me.

Trapp's Commentary on 2 Corinthians 11:1

1 Would to God ye could bear with me a little in my folly: and indeed bear with me. Ver. 1. In my folly] How foolish were the Pharisees, John 7:49, and after them the Gnostics, the Illuminates, and now the Jesuits, that boast themselves to be the only knowing men! Palemon the Grammarian, that bragged that all learning was born with him, and would die when he died! Epicurus, that he first found out the truth! (Sueton.) Richardus de S. Victore, that gave out that he knew more in divinity than any prophet or apostle of them all! These were fools to purpose; the apostle was put upon a necessity of commending himself, so to vindicate his ministry from the contempt cast upon him by the Corinthians.

Ellicott's Commentary on 2 Corinthians 11:1

XI. (1) Would to God.—As the words “to God” are not in the Greek, it would be better to treat them as the general expression of a wish: Would that ye could bear.Ye could bear with me a little in my folly.—There are two catch-words, as it were, which characterise the section of the Epistle on which we are now entering: one is of “bearing with,” or “tolerating,” which occurs five times (2 Corinthians 11:1; 2 Corinthians 11:4; 2 Corinthians 11:19-20), and “folly,” which, with its kindred “fool,” is repeated not less than eight times (2 Corinthians 11:1; 2 Corinthians 11:16-17; 2 Corinthians 11:19; 2 Corinthians 11:21; 2 Corinthians 12:6; 2 Corinthians 12:11). It is impossible to resist the inference that here also we have the echo of something which Titus had reported to him as said by his opponents at Corinth. Their words, we must believe, had taken some such form as this: “We really can bear with him no longer; his folly is becoming altogether intolerable.” And indeed bear with me.—The words, as the marginal reading indicates, admit of being taken either as imperative or indicative. Either gives an adequate meaning, but the latter, it is believed, is preferable. It is one of the many passages in which we trace the working of conflicting feelings. Indignation prompts him to the wish, “Would that ye could bear.” Then he thinks of the loyalty and kindness which he had experienced at their hands, and he adds a qualifying clause to soften the seeming harshness of the words that had just passed from his lips: “And yet (why should I say this? for) ye do indeed habitually bear with me.”

Adam Clarke's Commentary on 2 Corinthians 11:1

CHAPTER XI. 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, 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, 4-11. Gives the character of the false apostles, 12-16. Shows what reasons he has to boast of secular advantages of birth, education, Divine call to the ministry, labours in that ministry, grievous persecutions, great sufferings, and extraordinary hazards, 16-33. NOTES ON CHAP. XI. Verse 1. Would to God ye could bear with me] οφελονηνειχεσθεμουμικρον. 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 defence, 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, 2 Corinthians 12:6. And let no man think me a fool for my boasting, 2 Corinthians 11:16.

Cambridge Bible on 2 Corinthians 11:1

Ch. 2 Corinthians 11:1-17. St Paul’s Defence of himself against his accusers1. Would to God] The words ‘to God’ are not in the original.bear with me a little in my folly] i.e. the folly of boasting, which (ch. 2 Corinthians 10:8, 2 Corinthians 11:16-18, 2 Corinthians 12:11) the Apostle regards as a necessity laid upon him by the present condition of the Corinthian Church. Cf. also 1 Corinthians 3:1.and indeed bear with me] Most recent editors translate as Chrysostom, but you really do bear with me. Ye (i.e. yea), ye do also forbeare me, Cranmer. The imperative rendering, however, harmonizes best with what follows, ‘Nay, indeed I beseech you to bear with me, for I am zealous,’ &c.

Barnes' Notes on 2 Corinthians 11:1

Would to God - Greek, “I would” (Ὄφελον Ophelon). This expresses earnest desire, but in the Greek there is no appeal to God.

Whedon's Commentary on 2 Corinthians 11:1

1. Folly—The apparent personal vanity of proclaiming his own personal qualities, his official dignity, or his eminent services.

Sermons on 2 Corinthians 11:1

	Sermon	Description
	Have You Lost the Fear of God? by David Wilkerson	In this sermon, the preacher emphasizes the need for a change of heart and surrendering to God. He confesses his failures and expresses his determination to hold on to God. The con
	(Christ) the "In Christ" Life by Denny Kenaston	In this sermon, the speaker emphasizes the importance of following the example of Paul in living a life dedicated to Christ. Paul had a deep vision of Christ and understood the pur
	Bethrothed to One Husband by J. Glyn Owen	In this sermon, the preacher focuses on Paul's letter to the church at Corinth in 2 Corinthians 11. The preacher begins by discussing Paul's response to those who boast about thems
	(Demonology) Warring Against the Polical Realm by Willie Mullan	In this sermon, the preacher emphasizes the importance of using our faculties of imagination, memory, and understanding to comprehend the teachings of the Bible. He warns against a
	Why We Say Hallelujah by Zac Poonen	This sermon emphasizes the importance of living a life where the Lord God Almighty reigns in every area, highlighting the need to avoid the temptations of seeking money, honor, and
	When the Messenger and Message Become One by Dennis Kinlaw	In this sermon, the speaker focuses on a specific passage in the Bible, 2 Corinthians 2:14-3:6. He explains that this passage is the essence of what Paul wants to convey to the Cor
	God's Desire Is for a Bride of Christ by David Griffith	In this sermon, the speaker emphasizes the importance of being aware of both major and minor sins that can come between brothers in the faith. He highlights the need for quick repe