2 Korintus 6:1-18
Konteks6:1 Now because we are fellow workers, we also urge you not to receive the grace of God in vain. 1 6:2 For he says, “I heard you at the acceptable time, and in the day of salvation I helped you.” 2 Look, now is the acceptable time; look, now is the day of salvation! 6:3 We do not give anyone 3 an occasion for taking an offense in anything, 4 so that no fault may be found with our ministry. 6:4 But as God’s servants, 5 we have commended ourselves in every way, 6 with great endurance, in persecutions, 7 in difficulties, in distresses, 6:5 in beatings, in imprisonments, in riots, 8 in troubles, 9 in sleepless nights, in hunger, 6:6 by purity, by knowledge, by patience, by benevolence, by the Holy Spirit, 10 by genuine 11 love, 6:7 by truthful 12 teaching, 13 by the power of God, with weapons of righteousness both for the right hand and for the left, 14 6:8 through glory and dishonor, through slander and praise; regarded as impostors, 15 and yet true; 6:9 as unknown, and yet well-known; as dying and yet – see! – we continue to live; as those who are scourged 16 and yet not executed; 6:10 as sorrowful, but always rejoicing, as poor, but making many rich, as having nothing, and yet possessing everything.
6:11 We have spoken freely to you, 17 Corinthians; our heart has been opened wide to you. 6:12 Our affection for you is not restricted, 18 but you are restricted in your affections for us. 6:13 Now as a fair exchange – I speak as to my 19 children – open wide your hearts to us 20 also.
6:14 Do not become partners 21 with those who do not believe, for what partnership is there between righteousness and lawlessness, or what fellowship does light have with darkness? 6:15 And what agreement does Christ have with Beliar? 22 Or what does a believer share in common with an unbeliever? 6:16 And what mutual agreement does the temple of God have with idols? For we are 23 the temple of the living God, just as God said, “I will live in them 24 and will walk among them, and I will be their God, and they will be my people.” 25 6:17 Therefore “come out from their midst, and be separate,” says the Lord, “and touch no unclean thing, 26 and I will welcome 27 you, 28 6:18 and I will be a father to you, and you will be my sons and daughters,” 29 says the All-Powerful Lord. 30
2 Korintus 6:11
Konteks6:11 We have spoken freely to you, 31 Corinthians; our heart has been opened wide to you.
2 Korintus 1:1-24
Konteks1:1 From Paul, 32 an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God that is in Corinth, 33 with all the saints who are in all Achaia. 34 1:2 Grace and peace to you 35 from God our Father and the Lord Jesus Christ!
1:3 Blessed is 36 the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 1:4 who comforts us in all our troubles 37 so that we may be able to comfort those experiencing any trouble 38 with the comfort with which we ourselves are comforted by God. 1:5 For just as the sufferings 39 of Christ 40 overflow 41 toward us, so also our comfort through Christ overflows to you. 42 1:6 But if we are afflicted, 43 it is for your comfort and salvation; if we are comforted, it is for your comfort that you experience in your patient endurance of the same sufferings that we also suffer. 1:7 And our hope for you is steadfast because we know that as you share in 44 our sufferings, so also you will share in 45 our comfort. 1:8 For we do not want you to be unaware, brothers and sisters, 46 regarding the affliction that happened to us in the province of Asia, 47 that we were burdened excessively, beyond our strength, so that we despaired even of living. 1:9 Indeed we felt as if the sentence of death had been passed against us, 48 so that we would not trust in ourselves 49 but in God who raises the dead. 1:10 He 50 delivered us from so great a risk of death, and he will deliver us. We have set our hope on him 51 that 52 he will deliver us yet again, 1:11 as you also join in helping us by prayer, so that many people may give thanks to God 53 on our behalf for the gracious gift given to us through the help of many.
1:12 For our reason for confidence 54 is this: the testimony of our conscience, that with pure motives 55 and sincerity which are from God 56 – not by human wisdom 57 but by the grace of God – we conducted ourselves in the world, and all the more 58 toward you. 1:13 For we do not write you anything other than what 59 you can read and also understand. But I hope that you will understand completely 60 1:14 just as also you have partly understood us, that we are your source of pride just as you also are ours 61 in the day of the Lord Jesus. 62 1:15 And with this confidence I intended to come to you first so that you would get a second opportunity to see us, 63 1:16 and through your help to go on into Macedonia and then from Macedonia to come back 64 to you and be helped on our way into Judea by you. 1:17 Therefore when I was planning to do this, I did not do so without thinking about what I was doing, did I? 65 Or do I make my plans 66 according to mere human standards 67 so that I would be saying 68 both “Yes, yes” and “No, no” at the same time? 1:18 But as God is faithful, our message to you is not “Yes” and “No.” 1:19 For the Son of God, Jesus Christ, the one who was proclaimed among you by us – by me and Silvanus 69 and Timothy – was not “Yes” and “No,” but it has always been “Yes” in him. 1:20 For every one of God’s promises are “Yes” in him; therefore also through him the “Amen” is spoken, to the glory we give to God. 1:21 But it is God who establishes 70 us together with you in Christ and who anointed us, 71 1:22 who also sealed us and gave us the Spirit in our hearts as a down payment. 72
1:23 Now I appeal to God as my witness, 73 that to spare 74 you I did not come again to Corinth. 75 1:24 I do not mean that we rule over your faith, but we are workers with you for your joy, because by faith you stand firm. 76
[6:1] 1 tn Or “receive the grace of God uselessly.”
[6:2] 2 sn A quotation from Isa 49:8.
[6:3] 3 tn The word “anyone” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context.
[6:3] 4 tn Other interpretations of the first part of 2 Cor 6:3 are possible. The phrase could also mean, “not putting an obstacle in the way of anyone” (L&N 22.14), or “giving no one in anything a cause to sin” (L&N 88.307).
[6:4] 6 tn Or “we have commended ourselves by all things.”
[6:4] 7 tn Or “in trouble and suffering.”
[6:5] 8 tn Or “rebellions” (uprisings in open defiance of civil authority).
[6:5] 9 tn Usually κόποις (kopois) has been translated as “labors” or “hard work,” but see Matt 26:10 where it means “trouble”; “distress” (L&N 22.7). In this context with so many other terms denoting suffering and difficulty, such a meaning is preferable.
[6:6] 10 tn Or “by holiness of spirit.”
[6:7] 12 tn Grk “by the word of truth”; understanding ἀληθείας (alhqeias) as an attributive genitive (“truthful word”).
[6:7] 13 tn Or “speech.” In this context it is more likely that λόγος (logos) refers to Paul’s message (thus “teaching”) than to his speech in general.
[6:7] 14 tn The phrase “for the right hand and for the left” possibly refers to a combination of an offensive weapon (a sword for the right hand) and a defensive weapon (a shield for the left).
[6:8] 15 tn Or “regarded as deceivers.”
[6:9] 16 tn Grk “disciplined,” but in this context probably a reference to scourging prior to execution (yet the execution is not carried out).
[6:11] 17 tn Grk “our mouth has been open to you,” an idiom for openness in communication.
[6:12] 18 tn Grk “You are not restricted by us.”
[6:13] 19 tn The word “my” is not in the Greek text but is implied.
[6:13] 20 tn The words “to us” are not in the Greek text but are implied.
[6:14] 21 tn Or “Do not be mismatched.”
[6:15] 22 sn The Greek term Βελιάρ (Beliar) is a spelling variant for Βελιάλ (Belial, see Judg 20:13 LXX). It occurs only here in the NT. Beliar is a reference to Satan.
[6:16] 23 tc Most witnesses, including some important ones (Ì46 א2 C D2 F G Ψ 0209 Ï lat sy Tert), read ὑμεῖς…ἐστε (Jumei"…este, “you are”) instead of ἡμεῖς…ἐσμεν (Jhmei"…esmen, “we are”) here, but several other early and important
[6:16] 24 tn Or “live among them,” “live with them.”
[6:16] sn I will live in them. The OT text that lies behind this passage (Lev 26:11-12) speaks of God dwelling in the midst of his people. The Greek preposition en in the phrase en autoi" (“in them”) can also have that meaning (“among” or “with”). However, Paul appears to be extending the imagery here to involve God (as the Spirit) dwelling in his people, since he calls believers “the temple of the living God” in the previous clause, imagery he uses elsewhere in his writings (1 Cor 3:16; Eph 2:21-22).
[6:16] 25 sn A quotation from Lev 26:12; also similar to Jer 32:38; Ezek 37:27.
[6:17] 26 sn A quotation from Isa 52:11.
[6:17] 27 tn Or “will receive.”
[6:17] 28 sn A paraphrased quotation from Ezek 20:41.
[6:18] 29 sn A paraphrased quotation from 2 Sam 7:14 and Isa 43:6.
[6:18] 30 tn Traditionally, “the Lord Almighty.” BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…κύριος π. (oft. LXX) 2 Cor 6:18.”
[6:11] 31 tn Grk “our mouth has been open to you,” an idiom for openness in communication.
[1:1] 32 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 33 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[1:1] 34 tn Or “are throughout Achaia.”
[1:2] 35 tn Grk “Grace to you and peace.”
[1:3] 36 tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos) and the author’s intention at this point in the epistle must both come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response. When considered as a whole, although a decision is difficult, the general Pauline style of beginning with statements and moving to obligations argues for the indicative. Cf. also Eph 1:3; 1 Pet 1:3.
[1:4] 37 tn Or “our trials”; traditionally, “our affliction.” The term θλῖψις (qliyi") refers to trouble (including persecution) that involves direct suffering (L&N 22.2).
[1:4] 38 tn Or “any trials”; traditionally, “any affliction.”
[1:5] 39 tn This Greek word translated “sufferings” here (πάθημα, paqhma) is a different one than the one Paul uses for his own afflictions/persecutions (θλῖψις, qliyi") in v. 4.
[1:5] 40 tn I.e., suffering incurred by Paul as a consequence of his relationship to Christ. The genitive could be considered to have a causative nuance here.
[1:5] 41 tn Traditionally, “abound” (here and throughout this section).
[1:5] 42 tn The words “to you” are not in the Greek text, but are implied by the statements in the following verse.
[1:6] 43 tn Or “are troubled.”
[1:7] 44 tn Grk “as you are sharers in.”
[1:7] 45 tn Grk “will be sharers in.”
[1:8] 46 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1., where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:8] 47 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[1:9] 48 tn Grk “we ourselves had the sentence of death within ourselves.” Here ἀπόκριμα (apokrima) is being used figuratively; no actual official verdict had been given, but in light of all the difficulties that Paul and his colleagues had suffered, it seemed to them as though such an official verdict had been rendered against them (L&N 56.26).
[1:9] 49 tn Or “might not put confidence in ourselves.”
[1:10] 50 tn Because of the length and complexity of the Greek sentence, the relative clause “who delivered us…” was made a separate sentence in the translation.
[1:10] 51 tn Grk “deliver us, on whom we have set our hope.”
[1:10] 52 tc Several important witnesses, especially Alexandrian (Ì46 B D* 0121 0243 1739 1881 pc Did), lack ὅτι ({oti, “that”) here, while others, most notably Western (D1 F G 104 630 1505 pc ar b syh Or Ambst), lack ἔτι (eti, “yet”). Most
[1:11] 53 tn Grk “so that thanks may be given by many.” The words “to God” are not in the Greek text, but are implied. The passive construction has been converted to an active one for clarity, in keeping with contemporary English style.
[1:12] 54 tn Or “for boasting.”
[1:12] 55 tc Two viable variants exist at this place in the text: ἁγιότητι (Jagiothti, “holiness”) vs. ἁπλότητι (Japlothti, “pure motives”). A confusion of letters could well have produced the variant (TCGNT 507): In uncial script the words would have been written agiothti and aplothti. This, however, does not explain which reading created the other. Overall ἁπλότητι, though largely a Western-Byzantine reading (א2 D F G Ï lat sy), is better suited to the context; it is also a Pauline word while ἁγιότης (Jagioth") is not. It also best explains the rise of the other variants, πραότητι (praothti, “gentleness”) and {σπλάγχνοις} (splancnoi", “compassion”). On the other hand, the external evidence in favor of ἁγιότητι is extremely strong (Ì46 א* A B C K P Ψ 0121 0243 33 81 1739 1881 al co). This diversity of
[1:12] tn Or “sincerity.” The two terms translated “pure motives” (ἁπλότης, Japloth") and “sincerity” (εἰλικρίνεια, eilikrineia) are close synonyms.
[1:12] 56 tn Grk “pure motives and sincerity of God.”
[1:12] 57 tn Or “not by worldly wisdom.”
[1:12] 58 tn Or “and especially.”
[1:13] 59 tn Grk “than the things.”
[1:13] 60 tn Grk “to the end,” a Greek idiom for “fully,” “totally,” “completely.”
[1:14] 61 tn Grk “that we are your boast even as you are our boast.”
[1:14] 62 tc ‡ On the wording “the Lord Jesus” (τοῦ κυρίου ᾿Ιησοῦ, tou kuriou Ihsou) there is some variation in the extant witnesses: ἡμῶν (Jhmwn, “our”) is found after κυρίου in several significant witnesses (א B F G P 0121 0243 6 33 81 1739 1881 2464 al lat co); the pronoun is lacking from Ì46vid A C D Ψ Ï. Although in Paul “our Lord Jesus Christ” is a common expression, “our Lord Jesus” is relatively infrequent (cf., e.g., Rom 16:20; 2 Cor 1:14; 1 Thess 2:19; 3:11, 13; 2 Thess 1:8, 12). “The Lord Jesus” occurs about as often as “our Lord Jesus” (cf. 1 Cor 11:23; 16:23; 2 Cor 4:14; 11:31; Eph 1:15; 1 Thess 4:2; 2 Thess 1:7; Phlm 5). Thus, on balance, since scribes would tend to expand on the text, it is probably best to consider the shorter reading as authentic. NA27 places the pronoun in brackets, indicating doubt as to its authenticity.
[1:15] 63 tn Grk “a second grace,” “a second favor” (used figuratively of a second visit by Paul).
[1:16] 64 tn Grk “come again.”
[1:17] 65 tn The Greek construction anticipates a negative answer. This is indicated in the translation by the ‘tag’ question “did I?” at the end of the sentence.
[1:17] 66 tn Grk “the things that I plan, do I plan (them).”
[1:17] 67 tn Grk “according to the flesh.”
[1:17] 68 tn Grk “so that with me there should be.”
[1:19] 69 sn Silvanus is usually considered to be the same person as Silas (L&N 93.340).
[1:21] 70 tn Or “strengthens.”
[1:21] 71 tn Grk “But he who establishes us together with you in Christ and anointed us is God.”
[1:22] 72 tn Or “first installment,” “pledge,” “deposit.”
[1:22] sn Down payment. The Greek word ἀρραβών (arrabwn) denotes the first payment or first installment of money or goods which serves as a guarantee or pledge for the completion of the transaction. In the NT the term is used only figuratively of the Holy Spirit as the down payment of the blessings promised by God (it occurs later in 2 Cor 5:5, and also in Eph 1:14). In the “already – not yet” scheme of the NT the possession of the Spirit now by believers (“already”) can be viewed as a guarantee that God will give them the balance of the promised blessings in the future (“not yet”).
[1:23] 73 tn Grk “I call upon God as witness against my soul.” Normally this implies an appeal for help (L&N 33.176).
[1:23] 74 tn Here φειδόμενος (feidomeno") has been translated as a telic participle.
[1:23] 75 sn Paul had promised to come again to visit (see 2 Cor 1:15, 24) but explains here why he had changed his plans.