KJV: And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
YLT: and what agreement to the sanctuary of God with idols? for ye are a sanctuary of the living God, according as God said -- 'I will dwell in them, and will walk among them, and I will be their God, and they shall be My people,
Darby: and what agreement of God's temple with idols? for ye are the living God's temple; according as God has said, I will dwell among them, and walk among them; and I will be their God, and they shall be to me a people.
ASV: And what agreement hath a temple of God with idols? for we are a temple of the living God; even as God said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| συνκατάθεσις | agreement |
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Parse: Noun, Nominative Feminine Singular Root: συγκατάθεσις Sense: a putting together or joint deposit (of votes). |
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| ναῷ | [the] temple |
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Parse: Noun, Dative Masculine Singular Root: ναός Sense: used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of Holies (in classical Greek it is used of the sanctuary or cell of the temple, where the image of gold was placed which is distinguished from the whole enclosure). |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| εἰδώλων | idols |
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Parse: Noun, Genitive Neuter Plural Root: εἴδωλον Sense: an image, likeness. |
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| ναὸς | [the] temple |
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Parse: Noun, Nominative Masculine Singular Root: ναός Sense: used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of Holies (in classical Greek it is used of the sanctuary or cell of the temple, where the image of gold was placed which is distinguished from the whole enclosure). |
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| ζῶντος | [the] living |
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Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
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| εἶπεν | has said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεὸς | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ὅτι | - |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| Ἐνοικήσω | I will dwell |
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Parse: Verb, Future Indicative Active, 1st Person Singular Root: ἐνοικέω Sense: to dwell in. |
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| ἐμπεριπατήσω | will walk among [them] |
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Parse: Verb, Future Indicative Active, 1st Person Singular Root: ἐμπεριπατέω Sense: to go about in, walk in. |
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| ἔσομαι | I will be |
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Parse: Verb, Future Indicative Middle, 1st Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| Θεός | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἔσονταί | will be |
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Parse: Verb, Future Indicative Middle, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| μου | to Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| λαός | a people |
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Parse: Noun, Nominative Masculine Singular Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
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Greek Commentary for 2 Corinthians 6:16
Fifth of these words. Late word, but common, though here only in N.T. Approved by putting together the votes. In the papyri εκ συνκατατεσεως ek sunkatatheseōs means “by agreement.” On the temple of God and idols see 1 Corinthians 10:14-22. See note on Luke 23:51 for the verb συνκατατιτημι sunkatatithēmi [source]
We, not temples (Acts 7:48; Acts 17:24; 1 Corinthians 3:16; 1 Corinthians 6:19). As God said (κατως ειπεν ο τεος kathōs eipen ho theos). A paraphrase and catena of quotations, what J. Rendel Harris calls Testimonia (from Leviticus 26:11.; Isaiah 52:11; Ezekiel 20:34; Ezekiel 37:27; 2 Samuel 7:8, 2 Samuel 7:14). Plummer notes that at the beginning “I will dwell in them” (ενοικησω εν αυτοις enoikēsō en autois) is not in any of them. “As God said” points to Leviticus 26:12; Ezekiel 37:27. [source]
A paraphrase and catena of quotations, what J. Rendel Harris calls Testimonia (from Leviticus 26:11.; Isaiah 52:11; Ezekiel 20:34; Ezekiel 37:27; 2 Samuel 7:8, 2 Samuel 7:14). Plummer notes that at the beginning “I will dwell in them” (ενοικησω εν αυτοις enoikēsō en autois) is not in any of them. “As God said” points to Leviticus 26:12; Ezekiel 37:27. [source]
Only here in the New Testament. Compare the kindred verb συγκατατίθεμαι toconsent, Luke 23:51. Lit., a putting down or depositing along with one. Hence of voting the same way with another, and so agreeing. [source]
Read, as Rev., we are. [source]
The quotation is combined and condensed from Leviticus 27:11, Leviticus 27:12; and Ezekiel 37:27, after the Septuagint. Paul treats it as if directly affirmed of the christian Church, thus regarding that Church as spiritually identical with the true church of Israel. [source]
Reverse Greek Commentary Search for 2 Corinthians 6:16
Nowhere else in the N.T., but see John 5:26 and “the living God” (Matthew 16:16; 2 Corinthians 6:16). The Father is the source of life and so “I live because of the Father” He that eateth me Still bolder putting of the mystical appropriation of Christ (John 6:51, John 6:53, John 6:54, John 6:56). Because of me The same idea appears in John 14:19: “Because I live ye shall live also.” See John 11:25. Jesus Christ is our ground of hope and guarantee of immortality. Life is in Christ. There is no real difficulty in this use of δια dia with the accusative as with δια τον πατερα dia ton patera just before. It occurs also in John 15:3. As the Father is the fount of life to Christ, so Christ is the fount of life to us. See 1 John 4:9 where δια dia is used with the genitive (δι αυτου di' autou) as the intermediate agent, not the ground or reason as here. [source]
He boldly calls the worship of Jupiter and Mercury and all idols “vain” or empty things, pointing to the statues and the temple. Unto the living God (επι τεον ζωντα epi theon zōnta). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2 Corinthians 6:16; Romans 9:26). Who made The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts 17:24). Paul here quotes Psalm 146:6 and has Genesis 1:1 in mind. See also 1 Thessalonians 1:9 where a new allegiance is also claimed as here. [source]
They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2 Corinthians 6:16; Romans 9:26). [source]
Old adjective from ομοιος homoios (like) and πασχω paschō to experience. In the N.T. only here and James 5:17. It means “of like nature” more exactly and affected by like sensations, not “gods” at all. Their conduct was more serious than the obeisance of Cornelius to Peter (Acts 10:25.). υμιν Humin is associative instrumental case. And bring you good tidings (ευαγγελιζομενοι euaggelizomenoi). No “and” in the Greek, just the present middle participle, “gospelizing you.” They are not gods, but evangelists. Here we have Paul‘s message to a pagan audience without the Jewish environment and he makes the same line of argument seen in Acts 17:21-32; Romans 1:18-23. At Antioch in Pisidia we saw Paul‘s line of approach to Jews and proselytes (Acts 13:16-41). That ye should turn from these vain things He boldly calls the worship of Jupiter and Mercury and all idols “vain” or empty things, pointing to the statues and the temple. Unto the living God (επι τεον ζωντα epi theon zōnta). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2 Corinthians 6:16; Romans 9:26). Who made The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts 17:24). Paul here quotes Psalm 146:6 and has Genesis 1:1 in mind. See also 1 Thessalonians 1:9 where a new allegiance is also claimed as here. [source]
Usual formula of quotation as in Romans 3:4 with recitative οτι hoti added as in Romans 3:8. Paul here uses a catena or chain of quotations to prove his point in Romans 3:9 that Jews are in no better fix than the Greeks for all are under sin. Dr. J. Rendel Harris has shown that the Jews and early Christians had Testimonia (quotations from the Old Testament) strung together for certain purposes as proof-texts. Paul may have used one of them or he may have put these passages together himself. Romans 3:10-12 come from Psalm 14:1-3; first half of Romans 3:13 as far as εδολιουσαν edoliousan from Psalms 4:9, the second half from Psalm 140:3; Romans 3:14 from Psalm 10:7; Romans 3:15-17 from an abridgment of Isaiah 59:7.; Romans 3:18 from Psalm 35:1. Paul has given compounded quotations elsewhere (2 Corinthians 6:16; Romans 9:25.,27f; Romans 11:26.,34f.; Romans 12:19.). Curiously enough this compounded quotation was imported bodily into the text (lxx) of Psalms 14 after Romans 3:4 in Aleph B, etc. [source]
Or sanctuary. See on Matthew 4:5. Compare Ephesians 2:21; 2 Corinthians 6:16. [source]
An O.T. phrase, used of the temple. More frequently, house of the Lord ( κυρίου ); see 1 Kings 3:1; 1 Kings 6:1; 1 Chronicles 22:2, 1 Chronicles 22:11; 1 Chronicles 29:2, etc. Applied to the church only here. Paul has οἰκείους τῆς πίστεως Hebrews householders of the faith (Galatians 6:10), and οἰκεῖοι τοῦ θεοῦ householdersof God (Ephesians 2:19), signifying members of the church. Christians are called ναὸς θεοῦ sanctuaryof God (1 Corinthians 3:16, 1 Corinthians 3:17; 2 Corinthians 6:16); and the apostles are οἰκονόμοι householdstewards (1 Corinthians 4:1). So of a Bishop (Titus 1:7). See also Hebrews 3:6. [source]
Final clause with ινα hina and second perfect active subjunctive of οιδα oida to know. How men ought (πως δει pōs dei). “How it is necessary for thee” (supply σε se more naturally than τινα tina any one). Indirect question. To behave themselves Present middle (direct) infinitive of αναστρεπω anastrephō old verb, to turn up and down. See note on 2 Corinthians 1:12; Ephesians 2:3. In the house of God (εν οικωι τεου en oikōi theou). Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος oikos commonly means “household.” Christians are the ναος naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος oikos) that Paul has in mind. Which “Which very house of God,” agreeing (feminine) with the predicate word εκκλησια ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
Present middle (direct) infinitive of αναστρεπω anastrephō old verb, to turn up and down. See note on 2 Corinthians 1:12; Ephesians 2:3. In the house of God (εν οικωι τεου en oikōi theou). Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος oikos commonly means “household.” Christians are the ναος naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος oikos) that Paul has in mind. Which “Which very house of God,” agreeing (feminine) with the predicate word εκκλησια ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος oikos commonly means “household.” Christians are the ναος naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος oikos) that Paul has in mind. [source]
Even as was the house in which Moses served. The Christian community is thus emphatically designated as the house of God, implying the transitoriness of the Mosaic system. Comp. 1 Corinthians 3:16, 1 Corinthians 3:17; 2 Corinthians 6:16; Ephesians 2:22; 1 Peter 4:17. [source]
In the Gospels always of the temple. Not found in Paul. Once in the Pastorals, of the church, 1 Timothy 3:15, and so 1 Peter 4:17. Here the whole Christian family. Comp. 1 Corinthians 3:16, 1 Corinthians 3:17; 2 Corinthians 6:16; Ephesians 2:22. [source]
“For the Lord God, the Almighty, is the sanctuary of it and the Lamb.” The Eternal Presence is the Shekinah Glory of God (Revelation 21:3). In 2 Corinthians 6:16 we are the sanctuary of God here, but now God is our Sanctuary, and so is the Lamb as in chapters Revelation 4:1-11; Revelation 5:1-14. See Revelation 1:8 and often for the description of God here. [source]
See Revelation 2:27; Mark 6:8 for ραβδος rabdos one said “Saying” (present active masculine participle of λεγω legō) is all that the Greek has. The participle implies εδωκεν edōken (he gave), not εδοτη edothē a harsh construction seen in Genesis 22:20; Genesis 38:24, etc.Rise and measure (εγειρε και μετρησον egeire kai metrēson). Present active imperative of εγειρω egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Present active imperative of εγειρω egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]