The Meaning of 2 Corinthians 5:2 Explained

2 Corinthians 5:2

KJV: For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:

YLT: for also in this we groan, with our dwelling that is from heaven earnestly desiring to clothe ourselves,

Darby: For indeed in this we groan, ardently desiring to have put on our house which is from heaven;

ASV: For verily in this we groan, longing to be clothed upon with our habitation which is from heaven:

KJV Reverse Interlinear

For  in  this  we groan,  earnestly desiring  to be clothed upon  with our  house  which  is from  heaven: 

What does 2 Corinthians 5:2 Mean?

Context Summary

2 Corinthians 5:1-10 - Longing To Be "at Home With The Lord"
This mortal life is a pilgrimage, and our body is a tent, so slight, so transitory, so easily taken down; but what does it matter, since there is awaiting us a mansion prepared by God? Often in this veil of flesh we groan. It cages us, anchors us down to earth, hampers us with its needs, obstructs our vision, and becomes the medium of temptation. How good it would be if our physical body could be suddenly transmuted into the glorified ethereal body which should be like the resurrection body of our Lord! It would be sweet to escape the wrench of death. But if not, then through death we shall carry with us the germ of the glorified body. That which shall be quickened will first die, but God will give it a body as it shall please Him.
The gate of death may look gloomy on this side, but on the other it is of burnished gold, and opens directly into the presence-chamber of Jesus. We long to see Him and to be with Him; and such desires are the work of the Holy Spirit and the first fruits of heaven. But remember that just inside the door there is Christ's judgment seat, where He will adjudge our life and apportion our reward. Prepare, my soul, to give an account of thy talents! [source]

Chapter Summary: 2 Corinthians 5

1  That in his assured hope of immortal glory,
9  and in expectation of it, he labors to keep a good conscience;
12  not that he may boast of himself,
14  but as one that, having received life from Christ,
17  endeavors to live as a new creature to Christ only,
18  and by his ministry of reconciliation, to reconcile others also in Christ to God

Greek Commentary for 2 Corinthians 5:2

To be clothed upon with our habitation which is from heaven [το οικητηριον ημων το εχ ουρανου επενδυσασται]
First aorist middle infinitive of late verb επενδυω — ependuō double compound Oikētērion is old word used here of the spiritual body as the abode of the spirit. It is a mixed metaphor (putting on as garment the dwelling-place). [source]
In this []
Tabernacle. As if pointing to his own body. See on 1 Corinthians 15:54. [source]
Earnestly desiring [ἐπιποθοῦντες]
The participle has an explanatory force, as Acts 27:7, “because the wind did not suffer us.” We groan because we long. Rev., longing. The compounded preposition ἐπί does not mark the intensity of the desire, but its direction. [source]
To be clothed upon [ἐπενδύσασθαι]
Only here and 2 Corinthians 5:4. Compare ἐπενδύτης fisher'scoat, John 21:7(see note). Lit., to put on over. The metaphor changes from building to clothing, a natural transformation in the mind of Paul, to whom the hail-cloth woven for tents would suggest a vesture. [source]
House [οἰκητήριον]
Not οἰκία houseas 2 Corinthians 5:1. This word regards the house with special reference to its inhabitant. The figure links itself with building, 2 Corinthians 5:1, as contrasted with the unstable tent. [source]
From heaven [ἐξ οὐρανοῦ]
As from God, 2 Corinthians 5:1. [source]

Reverse Greek Commentary Search for 2 Corinthians 5:2

Matthew 1:21 Jesus [Ιησοῦν]
The Greek form of a Hebrew name, which had been borne by two illustrious individuals in former periods of the Jewish history - Joshua, the successor of Moses, and Jeshua, the high-priest, who with Zerubbabel took so active a part in the re-establishment of the civil and religious polity of the Jews on their return from Babylon. Its original and full form is Jehoshua, becoming by contraction Joshua or Jeshua. Joshua, the son of Nun, the successor of Moses, was originally named Hoshea (saving )which was altered by Moses into Jehoshua (Jehovah (our )Salvation ) (Numbers 13:16). The meaning of the name, therefore, finds expression in the title Saviour, applied to our Lord (Luke 1:47; Luke 2:11; John 4:42). Joshua, the son of Nun, is a type of Christ in his office of captain and deliverer of his people, in the military aspect of his saving work (Revelation 19:11-16). As God's revelation to Moses was in the character of a law-giver, his revelation to Joshua was in that of the Lord of Hosts (Joshua 5:13, Joshua 5:14). Under Joshua the enemies of Israel were conquered, and the people established in the Promised Land. So Jesus leads his people in the fight with sin and temptation. He is the leader of the faith which overcomes the world (Hebrews 12:2). Following him, we enter into rest. -DIVIDER-
-DIVIDER-
The priestly office of Jesus is foreshadowed in the high-priest Jeshua, who appears in the vision of Zechariah (Zechariah 3:1-10; compare Ezra 2:2) in court before God, under accusation of Satan, and clad in filthy garments. Jeshua stands not only for himself, but as the representative of sinning and suffering Israel. Satan is defeated. The Lord rebukes him, and declares that he will redeem and restore this erring people; and in token thereof he commands that the accused priest be clad in clean robes and crowned with the priestly mitre. -DIVIDER-
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Thus in this priestly Jeshua we have a type of our “Great High-Priest, touched with the feeling of our infirmities, and in all points tempted and tried like as we are;” confronting Satan in the wilderness; trying conclusions with him upon the victims of his malice - the sick, the sinful, and the demon-ridden. His royal robes are left behind. He counts not “equality with God a thing to be grasped at,” but “empties-DIVIDER-
himself,” taking the “form of a servant,” humbling himself and becoming “obedient even unto death” (Philemon 2:6, Philemon 2:7, Rev.). He assumes the stained garments of our humanity. He who “knew no sin” is “made to be sin on our behalf, that we might become the righteousness of God in him” (2 Corinthians 5:21). He is at once priest and victim. He pleads for sinful man before God's throne. He will redeem him. He will rebuke the malice and cast down the power of Satan. He will behold him” as lightning fall from heaven” (Luke 10:18). He will raise and save and purify men of weak natures, rebellious wills, and furious passions - cowardly braggarts and deniers like Peter, persecutors like Saul of Tarsus, charred brands - and make them witnesses of his grace and preachers of his love and power. His kingdom shall be a kingdom of priests, and the song of his redeemed church shall be, “unto him that loveth us, and loosed us from our sins by his own blood, and made us to be a kingdom, to be priests unto his God and Father; to him be the glory and the dominion forever and ever. Amen” (Revelation 1:5, Revelation 1:6, in Rev.). -DIVIDER-
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It is no mere fancy which sees a suggestion and a foreshadowing of the prophetic work of Jesus in the economy of salvation, in a third name closely akin to the former. Hoshea, which we know in our English Bible as Hosea, was the original name of Joshua (compare Romans 9:25, Rev.) and means saving. He is, in a peculiar sense, the prophet of grace and salvation, placing his hope in God's personal coming as the refuge and strength of humanity; in the purification of human life by its contact with the divine. The great truth which he has to teach is the love of Jehovah to Israel as expressed in the relation of husband, an idea which pervades his prophecy, and which is generated by his own sad domestic experience. He foreshadows Jesus in his pointed warnings against sin, his repeated offers of divine mercy, and his patient, forbearing love, as manifested in his dealing with an unfaithful and dissolute wife, whose soul he succeeded in rescuing from sin and death (Hosea 1-3). So long as he lived, he was one continual, living prophecy of the tenderness of God toward sinners; a picture of God's love for us when alien from him, and with nothing in us to love. The faithfulness of the prophetic teacher thus blends in Hosea, as in our Lord, with the compassion and sympathy and sacrifice of the priest. [source]

Matthew 27:46 My God, My God, why hast thou forsaken me? [Τεε μου τεε μου ινα τι με εγκατελιπεσ]
Matthew first transliterates the Aramaic, according to the Vatican manuscript (B), the words used by Jesus: Elōielōilema sabachthanei Some of the MSS. give the transliteration of these words from Psalm 22:1 in the Hebrew This is the only one of the seven sayings of Christ on the Cross given by Mark and Matthew. The other six occur in Luke and John. This is the only sentence of any length in Aramaic preserved in Matthew, though he has Aramaic words like amen, corban, mammon, pascha, raca, Satan, Golgotha. The so-called Gospel of Peter preserves this saying in a Docetic (Cerinthian) form: “My power, my power, thou hast forsaken me!” The Cerinthian Gnostics held that the aeon Christ came on the man Jesus at his baptism and left him here on the Cross so that only the man Jesus died. Nothing from Jesus so well illustrates the depth of his suffering of soul as he felt himself regarded as sin though sinless (2 Corinthians 5:21). John 3:16 comes to our relief here as we see the Son of God bearing the sin of the world. This cry of desolation comes at the close of the three hours of darkness. [source]
Mark 15:33 Forsaken [egkatelipes)]
Some MSS. give εγκατελιπες — ōneidisas (reproached). We are not able to enter into the fulness of the desolation felt by Jesus at this moment as the Father regarded him as sin (2 Corinthians 5:21). This desolation was the deepest suffering. He did not cease to be the Son of God. That would be impossible. [source]
Luke 6:20 Kingdom of God [ἡ βασιλεία τοῦ θεοῦ]
Matthew has kingdom of heaven, or of the heavens ( τῶν οὐρανῶν )a phrase used by him only, and most frequently employed by Christ himself to describe the kingdom; though Matthew also uses, less frequently, kingdom of God. The two are substantially equivalent terms, though the pre-eminent title was kingdom of God, since it was expected to be fully realized in the Messianic era, when God should take upon himself the kingdom by a visible representative. Compare Isaiah 40:9, “Behold your God. ” The phrase kingdom of Heaven was common in the Rabbinical writings, and had a double signification: the historical kingdom and the spiritual and moral kingdom. They very often understood by it divine worship; adoration of God; the sum of religious duties; but also the Messianic kingdom. The kingdom of God is, essentially, the absolute dominion of God in the universe, both in a physical and a spiritual sense. It is “an organic commonwealth which has the principle of its existence in the will of God” (Tholuck). It was foreshadowed in the Jewish theocracy. The idea of the kingdom advanced toward clearer definition from Jacob's prophecy of the Prince out of Judah (Genesis 49:10), through David's prophecy of the everlasting kingdom and the king of righteousness and peace (Daniel 7:14-27; Daniel 4:25; Daniel 2:44). In this sense it was apprehended by John the Baptist. -DIVIDER-
-DIVIDER-
The ideal kingdom is to be realized in the absolute rule of the eternal Son, Jesus Christ, by whom all things are made and consist (John 1:3; Colossians 1:16-20), whose life of perfect obedience to God and whose sacrificial offering of love upon the cross reveal to men their true relation to God, and whose spirit works to bring them into this relation. The ultimate idea of the kingdom is that of “a redeemed humanity, with its divinely revealed destiny manifesting itself in a religious communion, or the Church; asocial communion, or the state; and an aesthetic communion, expressing itself in forms of knowledge and art.”-DIVIDER-
This kingdom is both present (Matthew 11:12; Matthew 12:28; Matthew 16:19; Luke 11:20; Luke 16:16; Luke 17:21; see, also, the parables of the Sower, the Tares, the Leaven, and the Drag-net; and compare the expression “theirs, or yours, is the kingdom,” Matthew 5:3; Luke 6:20) and future (Daniel 7:27; Matthew 13:43; Matthew 19:28; Matthew 25:34; Matthew 26:29; Mark 9:47; 2 Peter 1:11; 1 Corinthians 6:9; Revelation 20:1-15 sq.). As a present kingdom it is incomplete and in process of development. It is expanding in society like the grain of mustard seed (Matthew 13:31, Matthew 13:32); working toward the pervasion of society like the leaven in the lump (Matthew 13:33). God is in Christ reconciling the world unto himself, and the Gospel of Christ is the great instrument in that process (2 Corinthians 5:19, 2 Corinthians 5:20). The kingdom develops from within outward under the power of its essential divine energy and law of growth, which insures its progress and final triumph against all obstacles. Similarly, its work in reconciling and subjecting the world to God begins at the fountain-head of man's life, by implanting in his heart its own divine potency, and thus giving a divine impulse and direction to the whole man, rather than by moulding him from without by a moral code. The law is written in his heart. In like manner the State and the Church are shaped, not by external pressure, like the Roman empire and the Roxnish hierarchy, but by the evolution of holy character in men. The kingdom of God in its present development is not identical with the Church. It is a larger movement which includes the Church. The Church is identified with the kingdom to the degree in which it is under the power of the spirit of Christ. “As the Old Testament kingdom of God was perfected and completed when it ceased to be external, and became internal by being enthroned in the heart, so, on the other hand, the perfection of the New Testament kingdom will consist in its complete incarnation and externalization; that is, when it shall attain an outward manifestation, adequately expressing, exactly corresponding to its internal principle” (Tholuck). The consummation is described in Revelation 21,22. -DIVIDER-
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[source]

John 21:7 Fisher's coat [ἐπενδύτην]
An upper garment or blouse. Only here in the New Testament. In the Septuagint, 1 Samuel 18:4, the robe which Jonathan gave to David. 2 Samuel 13:18, the royal virgin garment of Tamar. The kindred verb, ἐπενδύομαι , occurs twice (2 Corinthians 5:2, 2 Corinthians 5:4), meaning “to be clothed upon,” with the house which is from heaven, i.e., clothed as with an upper garment. See on that passage. [source]
Romans 7:5 In the flesh [ἐν τῇ σαρκί]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
-DIVIDER-
2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER-
-DIVIDER-
Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
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The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
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4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
-DIVIDER-
It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
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It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
-DIVIDER-
It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
-DIVIDER-
2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
-DIVIDER-
3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]

1 Corinthians 9:27 Bring it into subjection [δουλαγωγῶ]
Rev., bring in into bondage. Metaphor of captives after battle. Not of leading the vanquished round the arena (so Godet), a custom of which there is no trace, and which, in most cases, the condition of the vanquished would render impossible. It is rather one of those sudden changes and mixtures of metaphor so frequent in Paul's writings. See, for instance, 2 Corinthians 5:1, 2 Corinthians 5:2. [source]
1 Corinthians 15:53 Put on [ἐνδύσασθαι]
The metaphor of clothing. Compare 2 Corinthians 5:2-4. Incorruption and immortality are to invest the spiritually-embodied personality like a garment. [source]
2 Corinthians 6:1 As workers together with Him [συνεργοῦντες]
Lit., working together. With Him is implied in the compounded ούν withThat it refers to God, not to the fellow-Christians, is evident from the parallel 1 Corinthians 3:9, laborers together with God, and because the act of exhortation or entreaty in which the fellowship is exhibited is ascribed to God in 2 Corinthians 5:20. The phrase Θεοῦ πάρεδροι assessorsof God, occurs in Ignatius' letter to Polycarp. Compare Mark 16:20. [source]
2 Corinthians 10:2 But I beseech you [δέομαι δὲ]
In 2 Corinthians 10:1, παρακαλῶ is used for beseech. It is doubtful whether the two words can be strictly distinguished as indicating different degrees of feeling. It may be said that δέομαι and its kindred noun δέησις are frequently used of prayer to God, while παρακαλῶ occurs only twice in this sense, Matthew 26:53; 2 Corinthians 12:8. On the other hand, παρακαλῶ is used of God's pleading with men, while in the same passage δέομαι is used of men's entreating men; 2 Corinthians 5:20. Rev., in 2 Corinthians 10:1, renders entreat, which, according to older English usage, is the stronger word, meaning to prevail by entreaty, just as persuade, which originally meant to use persuasion, now signifies to prevail by persuasion. The construction of the passage is difficult. Literally it is: I pray the not showing courage when present, with the confidence, etc. The sense is: I pray you that you may not make it necessary for me to show, when I am present, that official peremptoriness which I am minded to show against those who charge me with unworthy motives. [source]
2 Corinthians 9:14 While they themselves long after you [αυτων επιποτουντων]
Genitive absolute of present active participle of επιποτεω — epipotheō (2 Corinthians 5:2). [source]
Ephesians 6:20 I am an ambassador in bonds [πρεσβεύω ἐν ἁλύσει]
The verb to be an ambassador occurs only here and 2 Corinthians 5:20. See on Philemon 1:9. In bonds, lit., in a chain: the particular word for the coupling-chain by which he was bound to the hand of his guard. [source]
Ephesians 6:20 For which I am an ambassador in chains [υπερ ου πρεσβευω εν αλυσει]
“For which mystery” of the gospel (Ephesians 6:19). Πρεσβευω — Presbeuō is an old word for ambassador (from πρεσβυς — presbus an old man) in N.T. only here and 2 Corinthians 5:20. Paul is now an old man Paul will wear a chain at the close of his life in Rome (2 Timothy 1:16). [source]
Colossians 1:22 Hath he reconciled [αποκατηλλαχεν]
First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads αποκαταλλαγητε — apokatallagēte be ye reconciled like καταλλαγητε — katallagēte in 2 Corinthians 5:20 while D has αποκαταλλαγεντες — apokatallagentes Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see Colossians 1:20. In the body of his flesh (εν τωι σωματι της σαρκος αυτου — en tōi sōmati tēs sarkos autou). See the same combination in Colossians 2:11 though in Ephesians 2:14 only σαρκι — sarki (flesh). Apparently Paul combines both σωμα — sōma and σαρχ — sarx to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. Through death The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (παραστησαι — parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι — paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. Holy Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (αμωμους — amōmous). Without spot (Philemon 2:15). Old word α — a privative and μωμος — mōmos (blemish). Common in the lxx for ceremonial purifications. Unreproveable Old verbal adjective from α — a privative and εγκαλεω — egkaleō to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul‘s ideal when he presents the Colossians “before him” (κατενωπιον αυτου — katenōpion autou), right down in the eye of Christ the Judge of all. [source]
2 Timothy 1:4 Greatly desiring [ἐπιποθῶν]
Better, longing. Pastorals only here. Quite frequent in Paul. See Romans 1:11; 2 Corinthians 5:2; 2 Corinthians 9:14; Philemon 1:8, etc. The compounded preposition ἐπὶ does not denote intensity, as A.V. greatly, but direction. Comp. 2 Timothy 4:9, 2 Timothy 4:21. [source]
Hebrews 13:17 With grief [στενάζοντες]
Lit. groaning. See Romans 8:23, 2 Corinthians 5:2, 2 Corinthians 5:4; James 5:9. [source]
1 John 3:5 And in him is no sin [και αμαρτια εν αυτωι ουκ εστιν]
“And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]
1 John 3:5 Was manifested [επανερωτη]
Same form as in 1 John 3:2, but here of the Incarnation as in John 21:1, not of the second coming (1 John 2:28).To take away sins (ινα τας αμαρτιας αρηι — hina tas hamartias arēi). Purpose clause with ινα — hina and first aorist active subjunctive of αιρω — airō as in John 1:29. In Isaiah 53:11 we have αναπερω — anapherō for bearing sins, but αιρω — airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4 we find απαιρεω — aphaireō and Hebrews 10:11 περιαιρεω — periaireō to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας — hamartias here, as in Colossians 1:14, not singular (collective sense) αμαρτιαν — hamartian as in John 1:29.And in him is no sin “And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]
Jude 1:6 Habitation [οἰκητήριον]
Only here and 2 Corinthians 5:2. [source]
Jude 1:6 Their own proper habitation [το ιδιον οικητηριον]
Old word for dwelling-place (from οικητηρ — oikētēr dweller at home, from οικος — oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit). [source]
Jude 1:6 Kept not [μη τηρησαντας]
First aorist active participle with negative μη — mē with play on “kept not” and “he hath kept.”Principality (αρχην — archēn). Literally, “beginning,” “rule,” (first place of power as in 1 Corinthians 15:24; Romans 8:38). In Acts 10:11 it is used for “corners” (beginnings) of the sheet. In Ephesians 6:12 the word is used for evil angels. See Deuteronomy 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels.But left Second aorist active participle of απολειπω — apoleipō old verb, to leave behind (2 Timothy 4:13, 2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον — to idion oikētērion). Old word for dwelling-place (from οικητηρ — oikētēr dweller at home, from οικος — oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος — Aidios (from αει — aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος — aiōnios (Matthew 25:46). Mayor terms αιδιος — aidios an Aristotelian word, while αιωνιος — aiōnios is Platonic.Under darkness (υπο ζοπον — hupo zophon). See 2 Peter 2:4 for ζοπος — zophos In Wisdom 17:2 we find δεσμιοι σκοτους — desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Jude 1:6 But left [αλλα απολιποντας]
Second aorist active participle of απολειπω — apoleipō old verb, to leave behind (2 Timothy 4:13, 2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον — to idion oikētērion). Old word for dwelling-place (from οικητηρ — oikētēr dweller at home, from οικος — oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος — Aidios (from αει — aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος — aiōnios (Matthew 25:46). Mayor terms αιδιος — aidios an Aristotelian word, while αιωνιος — aiōnios is Platonic.Under darkness (υπο ζοπον — hupo zophon). See 2 Peter 2:4 for ζοπος — zophos In Wisdom 17:2 we find δεσμιοι σκοτους — desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Revelation 3:18 Be not made manifest [μη πανερωτηι]
Continued purpose clause with negative μη — mē and first aorist passive subjunctive of πανεροω — phaneroō Late and rare word from γυμνος — gumnos naked, in N.T. only here, 2 Corinthians 11:27; Romans 8:35. Cf. Revelation 16:15; Revelation 20:13; 2 Corinthians 5:2. [source]
Revelation 3:18 To buy [αγορασαι]
First aorist active infinitive of αγοραζω — agorazō (from αγορα — agora market-place), rich as they think themselves to be.From me (παρ εμου — par' emou). From my side, emphatic.Refined by fire Perfect passive participle of πυροω — puroō (as in Revelation 1:15) and the metaphor carried on by εκ πυρος — ek puros “fired by fire.” Purity by removing dross (Psalm 66:10) like 1 Peter 1:7.That thou mayest become rich (ινα πλουτησηις — hina ploutēsēis). Purpose clause with ινα — hina and the ingressive first aorist active of πλουτεω — plouteō spiritual riches.That thou mayest clothe thyself Purpose clause with ινα — hina and second aorist middle (direct) subjunctive of περιβαλλω — periballō to fling round one as in Revelation 3:5.Be not made manifest (μη πανερωτηι — mē phanerōthēi). Continued purpose clause with negative μη — mē and first aorist passive subjunctive of πανεροω — phaneroō (γυμνοτητος — gumnotētos). Late and rare word from γυμνος — gumnos naked, in N.T. only here, 2 Corinthians 11:27; Romans 8:35. Cf. Revelation 16:15; Revelation 20:13; 2 Corinthians 5:2.Eye-salve Diminutive of κολλυρα — kollura (coarse bread of cylindrical shape), object of αγορασαι — agorasai name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin collyrium (used for eye-salve by Horace and Juvenal).To anoint (εγχρισαι — egchrisai). First aorist active infinitive (epexegetic) of εγχριω — egchriō late compound (εν χριω — enινα βλεπηις — chriō Strabo, Epictetus), to rub in, here only in N.T.That thou mayest see Another purpose clause with hina and the present active subjunctive (keep on seeing). [source]
Revelation 3:18 Refined by fire [πεπυρωμενον εκ πυρος]
Perfect passive participle of πυροω — puroō (as in Revelation 1:15) and the metaphor carried on by εκ πυρος — ek puros “fired by fire.” Purity by removing dross (Psalm 66:10) like 1 Peter 1:7.That thou mayest become rich (ινα πλουτησηις — hina ploutēsēis). Purpose clause with ινα — hina and the ingressive first aorist active of πλουτεω — plouteō spiritual riches.That thou mayest clothe thyself Purpose clause with ινα — hina and second aorist middle (direct) subjunctive of περιβαλλω — periballō to fling round one as in Revelation 3:5.Be not made manifest (μη πανερωτηι — mē phanerōthēi). Continued purpose clause with negative μη — mē and first aorist passive subjunctive of πανεροω — phaneroō (γυμνοτητος — gumnotētos). Late and rare word from γυμνος — gumnos naked, in N.T. only here, 2 Corinthians 11:27; Romans 8:35. Cf. Revelation 16:15; Revelation 20:13; 2 Corinthians 5:2.Eye-salve Diminutive of κολλυρα — kollura (coarse bread of cylindrical shape), object of αγορασαι — agorasai name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin collyrium (used for eye-salve by Horace and Juvenal).To anoint (εγχρισαι — egchrisai). First aorist active infinitive (epexegetic) of εγχριω — egchriō late compound (εν χριω — enινα βλεπηις — chriō Strabo, Epictetus), to rub in, here only in N.T.That thou mayest see Another purpose clause with hina and the present active subjunctive (keep on seeing). [source]
Revelation 3:18 That thou mayest clothe thyself [ινα περιβαληι]
Purpose clause with ινα — hina and second aorist middle (direct) subjunctive of περιβαλλω — periballō to fling round one as in Revelation 3:5.Be not made manifest (μη πανερωτηι — mē phanerōthēi). Continued purpose clause with negative μη — mē and first aorist passive subjunctive of πανεροω — phaneroō (γυμνοτητος — gumnotētos). Late and rare word from γυμνος — gumnos naked, in N.T. only here, 2 Corinthians 11:27; Romans 8:35. Cf. Revelation 16:15; Revelation 20:13; 2 Corinthians 5:2.Eye-salve Diminutive of κολλυρα — kollura (coarse bread of cylindrical shape), object of αγορασαι — agorasai name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin collyrium (used for eye-salve by Horace and Juvenal).To anoint (εγχρισαι — egchrisai). First aorist active infinitive (epexegetic) of εγχριω — egchriō late compound (εν χριω — enινα βλεπηις — chriō Strabo, Epictetus), to rub in, here only in N.T.That thou mayest see Another purpose clause with hina and the present active subjunctive (keep on seeing). [source]

What do the individual words in 2 Corinthians 5:2 mean?

And indeed in this we groan the dwelling of us which [is] from heaven to be clothed with longing
καὶ γὰρ ἐν τούτῳ στενάζομεν τὸ οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες

γὰρ  indeed 
Parse: Conjunction
Root: γάρ  
Sense: for.
τούτῳ  this 
Parse: Demonstrative Pronoun, Dative Neuter Singular
Root: οὗτος  
Sense: this.
στενάζομεν  we  groan 
Parse: Verb, Present Indicative Active, 1st Person Plural
Root: στενάζω  
Sense: a sigh, to groan.
οἰκητήριον  dwelling 
Parse: Noun, Accusative Neuter Singular
Root: οἰκητήριον  
Sense: a dwelling place, habitation.
ἡμῶν  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
τὸ  which  [is] 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
οὐρανοῦ  heaven 
Parse: Noun, Genitive Masculine Singular
Root: οὐρανός  
Sense: the vaulted expanse of the sky with all things visible in it.
ἐπενδύσασθαι  to  be  clothed  with 
Parse: Verb, Aorist Infinitive Middle
Root: ἐπενδύομαι  
Sense: to put on over.
ἐπιποθοῦντες  longing 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: ἐπιποθέω  
Sense: to long for, desire.