δια 1223 PREP της 3588 T-GSF δοκιμης 1382 N-GSF της 3588 T-GSF διακονιας 1248 N-GSF ταυτης 3778 D-GSF δοξαζοντες 1392 5723 V-PAP-NPM τον 3588 T-ASM θεον 2316 N-ASM επι 1909 PREP τη 3588 T-DSF υποταγη 5292 N-DSF της 3588 T-GSF ομολογιας 3671 N-GSF υμων 5216 P-2GP εις 1519 PREP το 3588 T-ASN ευαγγελιον 2098 N-ASN του 3588 T-GSM χριστου 5547 N-GSM και 2532 CONJ απλοτητι 572 N-DSF της 3588 T-GSF κοινωνιας 2842 N-GSF εις 1519 PREP αυτους 846 P-APM και 2532 CONJ εις 1519 PREP παντας 3956 A-APM
Vincent's NT Word Studies
13. Experiment of this ministration (dokimhv thv diakoniav tauthv). Commentators differ as to the interpretation; the difference hinging on the question whether the trial (experiment) applies to the service itself, or to those who render it: hence either "the proving of you by this ministration," as Rev., or the tried character of this ministration. Dokimh may mean, either the process of proving or the state of being approved, approvedness. The difference is immaterial.Your professed subjection (upotagh thv omologiav umwn). A vicious hendiadys. Lit., as Rev., the obedience of your confession; that is, the obedience which results from your christian confession. Omologia is once rendered in A.V. confession, 1 Tim. vi. 13; and elsewhere profession. Both renderings occur in 1 Tim. vi. 12, 13. Rev., in every case, confession. A similar variation occurs in the rendering of oJmologew, though in all but five of the twenty-three instances confess is used. Rev. retains profess in Matt. vii. 23; Tit. i. 16, and changes to confess in 1 Timothy vi. 12. In Matt. xiv. 7, promised (A.V. and Rev., see note), and in Heb. xiii. 15, giving thanks; Rev., which make confession.
Etymologically, confession is the literal rendering of oJmologia, which is from oJmon together, legw to say; con together, fateor to say. The fundamental idea is that of saying the same thing as another; while profess (pro forth, fateor to say) is to declare openly. Hence, to profess Christ is to declare Him publicly as our Lord: to confess Christ is to declare agreement with all that He says. When Christ confesses His followers before the world, He makes a declaration in agreement with what is in His heart concerning them. Similarly, when He declares to the wicked "I never knew you" ("then will I profess, oJmologhsw"), a similar agreement between His thought and His declaration is implied. The two ideas run into each other, and the Rev. is right in the few cases in which it retains profess, since confess would be ambiguous. See, for example, Tit. i. 16.
Liberal distribution (aplothti thv koinwniav). Rev., correctly, liberality of your contribution. Koinwnia communion includes the idea of communication of material things, and hence sometimes means that which is communicated. See on Acts ii. 42; so Rom. xv. 26; Heb. xiii. 16. Compare the similar use of koinwnew, Rom. xii. 13, distributing; Philip. iv. 15, communicated.
Robertson's NT Word Studies
9:13 {Seeing that they glorify God} (doxazontes ton qeon). Anacoluthon again. The nominative participle used independently like ploutizomenoi in verse #11. {Obedience} (hupotagei). Late and rare word from hupotassw, to subject, middle to obey. Only in Paul in N.T. {Of your confession} (tes homologias humwn). Old word from homologew (homologos, homou, legw), to say together. It is either to profess (Latin _profiteor_, to declare openly) or to confess (Latin _confiteor_, to declare fully, to say the same thing as another). Both confess and profess are used to translate the verb and each idea is present in the substantive. Only the context can decide. Actions speak louder than words. The brethren in Jerusalem will know by this collection that Gentiles make as good Christians as Jews. {For the liberality of your contribution} (haploteti tes koinwnias). this is the point that matters just now. Paul drives it home. On this use of koinwnia see on 8:4.
