The Meaning of 2 Corinthians 7:1 Explained

2 Corinthians 7:1

KJV: Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

YLT: Having, then, these promises, beloved, may we cleanse ourselves from every pollution of flesh and spirit, perfecting sanctification in the fear of God;

Darby: Having therefore these promises, beloved, let us purify ourselves from every pollution of flesh and spirit, perfecting holiness in God's fear.

ASV: Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.

KJV Reverse Interlinear

Having  therefore  these  promises,  dearly beloved,  let us cleanse  ourselves  from  all  filthiness  of the flesh  and  spirit,  perfecting  holiness  in  the fear  of God. 

What does 2 Corinthians 7:1 Mean?

Study Notes

perfecting
.
perfect
The word implies full development, growth into maturity of godliness, not sinless perfection. Ephesians 4:12 ; Ephesians 4:13 . In this passage the Father's kindness, not His sinlessness, is the point in question. Luke 6:35 ; Luke 6:36

Verse Meaning

Having the promises of intimate fellowship with God for obedience, Christians should avoid certain probable sources of spiritual contamination. These sources of contamination may be external or internal, in relation to other people or in relation to God. "Flesh (or body, Gr. sarx) and spirit" here is a figure (merism) for the whole person (cf. 2 Corinthians 5:9; 1 Corinthians 7:34). Instead we should press on in our continual struggle against sin while fearing God (cf. 2 Corinthians 5:11). This verse stresses what we must do to progress in practical sanctification, and it reminds us that this process is continuous.
"Paul is probably implying that the Corinthians had become defiled, perhaps by occasionally sharing meals at idol-shrines or by continuing to attend festivals or ceremonies in pagan temples (cf. 1 Corinthians 8:10; 1 Corinthians 10:14-22), or even by maintaining their membership in some local pagan cult. If they made a clean break (cf. katharisomen, aorist) with pagan life in any and every form, they would be bringing their holiness nearer completion by this proof of their reverence for God." [1]
"This passage [2] is a specific call for separation from the temple cults of Corinth, in direct continuity with the holiness-separation theme of1Corinthians, and is located here as the climax of the apologia for Paul"s apostolate." [3]

Context Summary

2 Corinthians 7:1-4 - Separate From All Uncleanness
Paul's love failed to be appreciated by his converts because the channel of receptiveness, that is, of their faith and love, was so straitened. How often is this the case between Christ and us! Let us dredge the channel. Be ye enlarged! Open your mouth wide and He will fill it.
The best method of doing this is to be only, always, and all for Him. We must not offer Him a share of our heart and devotion. There must be no division between Him and others. Whenever iniquity, darkness, Belial, and unbelievers seek to share our nature with the Holy Spirit, and we permit the partnership, He withdraws. No idols must be permitted in any hidden shrine of the heart. The whole nature-spirit (that is, the Holy of Holies) soul (that is, the seat of our individuality), and body-must be the temple of the Eternal, who rules it from the Shekinah, which is enthroned on the Ark of the Covenant. God still walks the world in those who love Him and are wholly yielded to His indwelling. The loneliest spirit finds Him to be father, mother, brother, sister, all. What an incentive to cleanliness not only of flesh but of spirit! Hebrews 10:22. The Apostle concludes by expressing his intense thankfulness that his converts had not misunderstood the urgency of his former letter. [source]

Chapter Summary: 2 Corinthians 7

1  He proceeds in exhorting them to purity of life;
2  and to bear him like affection as he does to them
3  Whereof lest he might seem to doubt, he declares what comfort he took in his afflictions
6  by the report which Titus gave of their godly sorrow,
8  which his former epistle had wrought in them;
13  and of their loving-kindness and obedience toward Titus, answerable to his former boastings of them

Greek Commentary for 2 Corinthians 7:1

These promises [ταυτας τας επαγγελιας]
So many and so precious (2 Peter 2:4 επαγγελματα — epaggelmata Hebrews 11:39.). [source]
Let us cleanse ourselves [καταρισωμεν εαυτους]
Old Greek used καταιρω — kathairō (in N.T. only in John 15:2, to prune). In Koiné{[28928]}š καταριζω — katharizō occurs in inscriptions for ceremonial cleansing (Deissmann, Bible Studies, p. 216f.). Paul includes himself in this volitive aorist subjunctive. From all defilement (απο παντος μολυσμου — apo pantos molusmou). Ablative alone would have done, but with απο — apo it is plainer as in Hebrews 9:14. Μολυσμος — Molusmos is a late word from μολυνω — molunō to stain (see note on 1 Corinthians 8:7), to pollute. In the lxx, Plutarch, Josephus. It includes all sorts of filthiness, physical, moral, mental, ceremonial, “of flesh and spirit.” Missionaries in China and India can appreciate the atmosphere of pollution in Corinth, for instance. Perfecting holiness Not merely negative goodness (cleansing), but aggressive and progressive (present tense of επιτελεω — epiteleō) holiness, not a sudden attainment of complete holiness, but a continuous process (1 Thessalonians 3:13; Romans 1:4; Romans 1:6). [source]
From all defilement [απο παντος μολυσμου]
Ablative alone would have done, but with απο — apo it is plainer as in Hebrews 9:14. Μολυσμος — Molusmos is a late word from μολυνω — molunō to stain (see note on 1 Corinthians 8:7), to pollute. In the lxx, Plutarch, Josephus. It includes all sorts of filthiness, physical, moral, mental, ceremonial, “of flesh and spirit.” Missionaries in China and India can appreciate the atmosphere of pollution in Corinth, for instance. [source]
Perfecting holiness [επιτελουντες αγιοσυνην]
Not merely negative goodness (cleansing), but aggressive and progressive (present tense of επιτελεω — epiteleō) holiness, not a sudden attainment of complete holiness, but a continuous process (1 Thessalonians 3:13; Romans 1:4; Romans 1:6). [source]
Filthiness [μολυσμοῦ]
Rev., defilement. Only here in the New Testament. For the kindred verb μολύνω todefile, see on Revelation 14:4. Compare 1 Corinthians 8:7. [source]

Reverse Greek Commentary Search for 2 Corinthians 7:1

Matthew 3:2 Repent [μετανοεῖτε]
A word compounded of the preposition μετά , after, with; and the verb νοέω , to perceive, and to think, as the result of perceiving or observing. In this compound the preposition combines the two meanings of time and change, which may be denoted by after and different; so that the whole compound means to think differently after. Μετάνοια (repentance ) is therefore, primarily, an after-thought, different from the former thought; then, a change of mind which issues in regret and in change of conduct. These latter ideas, however, have been imported into the word by scriptural usage, and do not lie in it etymologically nor by primary usage. Repentance, then, has been rightly defined as “Such a virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice.” Sorrow is not, as is popularly conceived, the primary nor the prominent notion of the word. Paul distinguishes between sorrow ( λύπη ) and repentance ( μετάνοια )and puts the one as the outcome of the other. “Godly sorrow worketh repentance ” (2 Corinthians 7:10). [source]
Matthew 21:29 Repented [μεταμεληθεὶς]
This is a different word from that in Matthew 3:2; Matthew 4:17; μετανοεῖτε , Repent ye. Though it is fairly claimed that the word here implies all that is implied in the other word, the New Testament writers evidently recognize a distinction, since the noun which corresponds to the verb in this passage ( μεταμέλεια ) is not used at all in the New Testament, and the verb itself only five times; and, in every case except the two in this passage (see Matthew 21:32), with a meaning quite foreign to repentance in the ordinary gospel sense. Thus it is used of Judas, when he brought back the thirty pieces (Matthew 27:3); of Paul's not regretting his letter to the Corinthians (2 Corinthians 7:8); and of God (Hebrews 7:21). On the other hand, μετανοέω , repent, used by John and Jesus in their summons to repentance (Matthew 3:2; Matthew 4:17), occurs thirty-four times, and the noun μετάνοια , repentance (Matthew 3:8, Matthew 3:11), twenty-four times, and in every case with reference to that change of heart and life wrought by the Spirit of God, to which remission of sins and salvation are promised. It is not impossible, therefore, that the word in this passage may have been intended to carry a different shade of meaning, now lost to us. Μεταμέλομαι , as its etymology indicates ( μετά , after, and μέλω , to be an object of care), implies an after-care, as contrasted with the change of mind denoted by μετάνοια . Not sorrow for moral obliquity and sin against God, but annoyance at the consequences of an act or course of acts, and chagrin at not having known better. “It may be simply what our fathers were wont to call hadiwist (had-I-wist, or known better, I should have acted otherwise)” (Trench). Μεταμέλεια refers chiefly to single acts; μετάνοια denotes the repentance which affects the whole life. Hence the latter is often found in the imperative: Repent ye (Matthew 3:2; Matthew 4:17; Acts 2:38; Acts 3:19); the former never. Paul's recognition of the distinction (2 Corinthians 7:10) is noteworthy. “Godly sorrow worketh repentance ( μετάνοιαν ) unto salvation,” a salvation or repentance “which bringeth no regret on thinking of it afterwards” ( ἀμεταμέλητον )There is no occasion for one ever to think better of either his repentance or the salvation in which it issued. [source]
Mark 8:2 I have compassion [σπλαγχνίξομαι]
A peculiar verb, from σπλάγχνα , the inward parts, especially the nobler entrails - the heart, lungs, liver, and kidneys. These came gradually to denote the seat of the affections, like our word heart. This explains the frequent use of the word bowels in the A. V. in the sense of tender mercy, affection, compassion. See Luke 1:78; 2 Corinthians 7:15; Philemon 1:8; Philemon 1:7, Philemon 1:12, Philemon 1:20. The Rev. has properly rejected it in every such case, using it only in its literal sense in the single passage, Acts 1:18. [source]
Luke 6:27 But I say unto you that hear [Αλλα υμιν λεγω τοις ακουουσιν]
There is a contrast in this use of αλλα — alla like that in Matthew 5:44. This is the only one of the many examples given by Matthew 5 of the sharp antithesis between what the rabbis taught and what Jesus said. Perhaps that contrast is referred to by Luke. If necessary, αλλα — alla could be coordinating or paratactic conjunction as in 2 Corinthians 7:11 rather than adversative as apparently here. See notes on Matthew 5:43. Love of enemies is in the O.T., but Jesus ennobles the word, αγαπαω — agapaō and uses it of love for one‘s enemies. [source]
John 1:9 The world [τὸν κόσμον]
As in John 1:3, the creation was designated in its several details by πάντα , all things, so here, creation is regarded in its totality, as an ordered whole. See on Acts 17:24; see on James 3:6. Four words are used in the New Testament for world: (1) γῇ , land, ground, territory, the earth, as distinguished from the heavens. The sense is purely physical. -DIVIDER-
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(2) οἰκουμένη , which is a participle, meaning inhabited, with γῆ , earth, understood, and signifies the earth as the abode of men; the whole inhabited world. See on Matthew 24:14; see on Luke 2:1. Also in a physical sense, though used once of “the world to come” (Hebrews 2:5). -DIVIDER-
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(3) αἰών , essentially time, as the condition under which all created things exist, and the measure of their existence: a period of existence; a lifetime; a generation; hence, a long space of time; an age, era, epoch, period of a dispensation. On this primary, physical sense there arises a secondary sense, viz., all that exists in the world under the conditions of time. From this again develops a more distinctly ethical sense, the course and current of this world's affairs (compare the expression, the times ), and this course as corrupted by sin; hence the evil world. So Galatians 1:4; 2 Corinthians 4:4. -DIVIDER-
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(4) κόσμος , which follows a similar line of development from the physical to the ethical sense; meaning (a) ornament, arrangement, order (1 Peter 3:3); (b) the sum-total of the material universe considered as a system (Matthew 13:35; John 17:5; Acts 17:24; Philemon 2:15). Compare Plato. “He who is incapable of communion is also incapable of friendship. And philosophers tell us, Callicles, that communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men, and that this universe is therefore called Cosmos, or order, not disorder or misrule” (“Gorgias,” 508). (c) That universe as the abode of man (John 16:21; 1 John 3:17). (d) The sum-total of humanity in the world; the human race (John 1:29; John 4:42). (e) In the ethical sense, the sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God (John 7:7; John 15:18; John 17:9, John 17:14; 1 Corinthians 1:20, 1 Corinthians 1:21; 2 Corinthians 7:10; James 4:4). -DIVIDER-
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This word is characteristic of John, and pre-eminently in this last, ethical sense, in which it is rarely used by the Synoptists; while John nowhere uses αἰών of the moral order. In this latter sense the word is wholly strange to heathen literature, since the heathen world had no perception of the opposition between God and sinful man; between the divine order and the moral disorder introduced and maintained by sin. -DIVIDER-
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Acts 22:1 The defence which I now make unto you [μου της προς υμας νυνι απολογιας]
Literally, My defence to you at this time. Νυνι — Nuni is a sharpened form (by ι — ̇i) of νυν — nun (now), just now. The term απολογια — apologia (apology) is not our use of the word for apologizing for an offence, but the original sense of defence for his conduct, his life. It is an old word from απολογεομαι — apologeomai to talk oneself off a charge, to make defence. It occurs also in Acts 25:16 and then also in 1 Corinthians 9:3; 2 Corinthians 7:11; Philemon 1:7, Philemon 1:16; 2 Timothy 4:16; 1 Peter 3:15. Paul uses it again in Acts 25:16 as here about his defence against the charges made by the Jews from Asia. He is suspected of being a renegade from the Mosaic law and charged with specific acts connected with the alleged profanation of the temple. So Paul speaks in Aramaic and recites the actual facts connected with his change from Judaism to Christianity. The facts make the strongest argument. He first recounts the well-known story of his zeal for Judaism in the persecution of the Christians and shows why the change came. Then he gives a summary of his work among the Gentiles and why he came to Jerusalem this time. He answers the charge of enmity to the people and the law and of desecration of the temple. It is a speech of great skill and force, delivered under remarkable conditions. The one in chapter Acts 26 covers some of the same ground, but for a slightly different purpose as we shall see. For a discussion of the three reports in Acts of Paul‘s conversion see chapter Acts 9. Luke has not been careful to make every detail correspond, though there is essential agreement in all three. [source]
Romans 7:8 Wrought [κατειργάσατο]
The compound verb with κατά downthrough always signifies the bringing to pass or accomplishment. See 1 Timothy 2:9; 1 Corinthians 5:3; 2 Corinthians 7:10. It is used both of evil and good. See especially Romans 7:15, Romans 7:17, Romans 7:18, Romans 7:20. “To man everything forbidden appears as a desirable blessing; but yet, as it is forbidden, he feels that his freedom is limited, and now his lust rages more violently, like the waves against the dyke” (Tholuck). [source]
Romans 6:6 The body of sin [τὸ σῶμα τῆς ἁμαρτίας]
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER-
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In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER-
1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER-
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2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER-
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3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER-
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4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER-
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5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER-
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It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER-
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In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER-
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The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]

Romans 3:5 Commend [συνίστησιν]
Only twice outside of Paul's writings, Luke 9:32; 2 Peter 3:5, both in the physical sense. Lit., to place together. Hence of setting one person with another by way of introducing or presenting him, and hence to commend. Also to put together with a vein of showing, proving, or establishing. Expositors render here differently: commend, establish, prove. Commend is the prevailing sense in the New Testament, though in some instances the two ideas blend, as Romans 5:8; 2 Corinthians 7:11; Galatians 2:18. See Romans 16:1; 2 Corinthians 4:2; 2 Corinthians 6:4; 2 Corinthians 10:18. [source]
Romans 12:8 With diligence [ἐν σπουδῇ]
See on Judges 1:3. In Mark 6:25; Luke 1:39, it is rendered haste. In 2 Corinthians 7:11, carefulness (Rev., earnest care ). In 2 Corinthians 7:12, care (Rev., earnest care ). In 2 Corinthians 8:8, forwardness (Rev., earnestness ). In 2 Corinthians 8:16, earnest care. [source]
Romans 11:29 Without repentance [ἀμεταμέλητα]
Only here and 2 Corinthians 7:10. See on repented, Matthew 21:29. Not subject to recall. [source]
Romans 10:20 Is very bold [ἀποτολμᾷ]
Only here in the New Testament. Plato, “Laws,” 701, uses it of liberty as too presumptuous ( ἀποτετολμημένης ). The force of the preposition is intensive, or possibly pointing to him from whom the action proceeds; bold of himself: The simple verb means primarily to dare, and implies the manifestation of that boldness or confidence of character which is expressed by θαῤῥέω . See 2 Corinthians 5:6, 2 Corinthians 5:8; 2 Corinthians 7:16; 2 Corinthians 10:2, note. [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-
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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-
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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-
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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-
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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-
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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-
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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]

Romans 11:3 Life [ψυχήν]
From ψύχω tobreathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the σῶμα bodydenotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death. Scripture. In the Old Testament, answering to nephesh primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach πνεῦμα ) in the Old Testament never signifies the individual. Soul ( ψυχή ), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit ( πνεῦμα ), and finds expression in soul or life ( ψυχή ). -DIVIDER-
-DIVIDER-
The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase πᾶσα ψυχή everysoul, i.e., every person (Romans 2:9; Romans 13:1), marking them off from inanimate nature. So Romans 11:3; Romans 16:4; 2 Corinthians 1:23; 2 Corinthians 12:15; Philemon 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality. -DIVIDER-
-DIVIDER-
These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Ephesians 6:6; Colossians 3:23; the compounds σύμψυχοι withone soul; ἰσοψύχον like-minded(Philemon 1:27; Philemon 2:20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thessalonians 5:23. -DIVIDER-
-DIVIDER-
As to the distinction between ψυχή souland πνεῦμα spiritit is to be said:-DIVIDER-
1. That there are cases where the meanings approach very closely, if they are not practically synonymous; especially where the individual life is referred to. See Luke 1:47; John 11:33, and John 12:27; Matthew 11:29, and 1 Corinthians 16:18. -DIVIDER-
-DIVIDER-
2. That the distinction is to be rejected which rests on the restriction of ψυχή to the principle of animal life. This cannot be maintained in the face of 1 Corinthians 15:45; 1 Corinthians 2:14, in which latter the kindred adjective ψυχικός naturalhas reference to the faculty of discerning spiritual truth. In both cases the antithesis is πνεῦμα spiritin the ethical sense, requiring an enlargement of the conception of ψυχικός naturalbeyond that of σαρκικός fleshlyThat ψυχή soulmust not be distinguished from πνεῦμα ; spirit as being alone subject to the dominion of sin, since the πνεῦμα is described as being subject to such dominion. See 2 Corinthians 7:1. So 1 Thessalonians 5:23; 1 Corinthians 7:34, imply that the spirit needs sanctification. Compare Ephesians 4:23. -DIVIDER-
-DIVIDER-
4. Ψυχή soulis never used of God like πνεῦμα spiritIt is used of Christ, but always with reference to His humanity. -DIVIDER-
-DIVIDER-
Whatever distinction there is, therefore, is not between a higher and a lower element in man. It is rather between two sides of the one immaterial nature which stands in contrast with the body. Spirit expresses the conception of that nature more generally, being used both of the earthly and of the non-earthly spirit, while soul designates it on the side of the creature. In this view ψυχή soulis akin to σάρξ , flesh, “not as respects the notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God.” Hence the distinction follows that of the Old Testament between soul and spirit as viewed from two different points: the soul regarded as an individual possession, distinguishing the holder from other men and from inanimate nature; the spirit regarded as coming directly from God and returning to Him. “The former indicates the life-principle simply as subsistent, the latter marks its relation to God.” Spirit and not soul is the point of contact with the regenerating forces of the Holy Spirit; the point from which the whole personality is moved round so as to face God. -DIVIDER-
-DIVIDER-
Ψυχή soulis thus:-DIVIDER-
1. The individual life, the seat of the personality. -DIVIDER-
-DIVIDER-
2. The subject of the life, the person in which it dwells. -DIVIDER-
-DIVIDER-
3. The mind as the sentient principle, the seat of sensation and desire. -DIVIDER-
-DIVIDER-
[source]

Romans 1:4 According to the spirit of holiness [κατα πνευμα αγιωσυνης]
Not the Holy Spirit, but a description of Christ ethically as κατα σαρκα — kata sarka describes him physically (Denney). αγιωσυνη — Hagiōsunē is rare (1 Thessalonians 3:13; 2 Corinthians 7:1 in N.T.), three times in lxx, each time as the attribute of God. “The πνευμα αγιωσυνης — pneuma hagiōsunēs though not the Divine nature, is that in which the Divinity or Divine Personality Resided” (Sanday and Headlam). Jesus Christ our Lord (Ιησου Χριστου του κυριου ημων — Iēsou Christou tou kuriou hēmōn). These words gather up the total personality of Jesus (his deity and his humanity). [source]
Romans 11:29 Without repentance [αμεταμελητα]
See note on 2 Corinthians 7:10 for this word It is not αμετανοητον — ametanoēton (Romans 2:5) from α — a privative and μετανοεω — metanoeō to change one‘s mind. God is not sorry for his gifts to and calling of the Jews (Romans 9:4.). [source]
Romans 12:7 Or he that teacheth [ειτε ο διδασκων]
Here the construction changes and no longer do we have the accusative case like διακονιαν — diakonian (general word for Christian service of all kinds including ministers and deacons) as the object of εχοντες — echontes but the nominative articular participle. A new verb must be supplied of which ο διδασκων — ho didaskōn is the subject as with the succeeding participles through Romans 12:8. Perhaps in each instance the verb is to be repeated from the participle like διδασκετω — didasketō here (let him teach) or a general term ποιειτω — poieitō (let him do it) can be used for all of them as seems necessary before “with liberality” in Romans 12:8 He that ruleth (ο προισταμενος — ho proistamenos). “The one standing in front” for which see note on 1 Thessalonians 5:12. With diligence “In haste” as if in earnest (Mark 6:25; 2 Corinthians 7:11., 2 Corinthians 8:8, 2 Corinthians 8:16), from σπευδω — speudō to hasten. Again Romans 12:11. With cheerfulness (εν ιλαροτητι — en hilarotēti). Late word, only here in N.T., from ιλαρος — hilaros (2 Corinthians 9:7) cheerful, hilarious. [source]
Romans 12:7 With diligence [εν σπουδηι]
“In haste” as if in earnest (Mark 6:25; 2 Corinthians 7:11., 2 Corinthians 8:8, 2 Corinthians 8:16), from σπευδω — speudō to hasten. Again Romans 12:11. With cheerfulness (εν ιλαροτητι — en hilarotēti). Late word, only here in N.T., from ιλαρος — hilaros (2 Corinthians 9:7) cheerful, hilarious. [source]
Romans 15:23 A longing [επιποτειαν]
A hapax legomenon, elsewhere επιποτησις — epipothēsis (2 Corinthians 7:7, 2 Corinthians 7:11), from επιποτεω — epipotheō as in Romans 1:11. These many years (απο ικανων ετων — apo hikanōn etōn). “From considerable years.” So B C, but Aleph A D have πολλων — pollōn “from many years.” [source]
Romans 3:5 Commendeth [συνιστησιν]
This common verb συνιστημι — sunistēmi to send together, occurs in the N.T. in two senses, either to introduce, to commend (2 Corinthians 3:1; 2 Corinthians 4:2) or to prove, to establish (2 Corinthians 7:11; Galatians 2:18; Romans 5:8). Either makes good sense here. Who visiteth the wrath (ο επιπερων την οργην — ho epipherōn tēn orgēn). “Who brings on the wrath,” “the inflicter of the anger” (Vaughan). I speak as a man See note on Galatians 3:15 for same phrase. As if to say, “pardon me for this line of argument.” Tholuck says that the rabbis often used κατα αντρωπον — kata anthrōpon and τι ερουμεν — ti eroumen Paul had not forgotten his rabbinical training. [source]
1 Corinthians 2:3 I was with you [εγενομην προς υμας]
Rather, “I came to you” (not ην — ēn was). “I not only eschewed all affectation of cleverness or grandiloquence, but I went to the opposite extreme of diffidence and nervous self-effacement” (Robertson and Plummer). Paul had been in prison in Philippi, driven out of Thessalonica and Beroea, politely bowed out of Athens. It is a human touch to see this shrinking as he faced the hard conditions in Corinth. It is a common feeling of the most effective preachers. Cool complacency is not the mood of the finest preaching. See ποβος — phobos (fear) and τρομος — tromos (trembling) combined in 2 Corinthians 7:15; Philemon 2:12; Ephesians 6:5. [source]
1 Corinthians 6:1 Before the unrighteous [επι των αδικων]
This use of επι — epi with the genitive for “in the presence of” is idiomatic as in 2 Corinthians 7:14, επι Τιτου — epi Titou in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges. [source]
1 Corinthians 6:1 Having a matter against his neighbour [πραγμα εχων προς τον ετερον]
Forensic sense of πραγμα — pragma (from πρασσω — prassō to do, to exact, to extort as in Luke 3:13), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in 1 Corinthians 10:24; 1 Corinthians 14:17; Galatians 6:4; Romans 2:1. Go to law (κρινεσται — krinesthai). Present middle or passive (ch. Romans 3:4) in the same forensic sense as κριτηναι — krithēnai in Matthew 5:40. Κριτης — Kritēs judge, is from this verb. Before the unrighteous This use of επι — epi with the genitive for “in the presence of” is idiomatic as in 2 Corinthians 7:14, επι Τιτου — epi Titou in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges. [source]
2 Corinthians 7:12 Our care for you [τὴν σπουδὴν ἡμῶν τὴν ὑπὲρ ὑμῶν]
The correct text reverses the pronouns and reads your care for us. This difficult passage means that while Paul did desire the punishment and reformation of the offender, and the vindication of the wronged party, his main object was that the fidelity and zeal of the Church toward God should be manifested, as it was (2 Corinthians 7:11). This would appear in the manifestation of their zealous interest for him as God's minister. He states this as if it were his only object. Manifest unto you is rather among you ( πρός ), as in 2 Corinthians 1:12; 1 Corinthians 16:7. [source]
2 Corinthians 12:21 Have not repented [μὴ μετανοησάντων]
The only occurrence of the verb in Paul's writings. Μετάνοια repentanceoccurs only three times: Romans 2:4; 2 Corinthians 7:9, 2 Corinthians 7:10. [source]
2 Corinthians 1:9 Yea [αλλα]
Confirmatory use as in 2 Corinthians 7:11, rather than adversative. [source]
2 Corinthians 11:23 More abundant [εν πυλακαις]
See 2 Corinthians 7:15. No verbs with these clauses, but they are clear. [source]
2 Corinthians 11:23 I more [υπερ]
This adverbial use of εγω — huper appears in ancient Greek (Euripides). It has no effect on περισσοτερως — egō not “more than I,” but “I more than they.” He claims superiority now to these “superextra apostles.” More abundant (εν πυλακαις — perissoterōs). See 2 Corinthians 7:15. No verbs with these clauses, but they are clear. In prisons Plural also in 2 Corinthians 6:5. Clement of Rome (Cor. V.) says that Paul was imprisoned seven times. We know of only five (Philippi, Jerusalem, Caesarea, twice in Rome), and only one before II Corinthians (Philippi). But Luke does not tell them all nor does Paul. Had he been in prison in Ephesus? So many think and it is possible as we have seen. Above measure (υπερβαλλοντων — huperballontōs). Old adverb from the participle υπερβαλλω — huperballontōn (εν τανατοις πολλακις — huperballō to hurl beyond). Here only in N.T. In deaths oft He had nearly lost his life, as we know, many times (2 Corinthians 1:9.; 2 Corinthians 4:11). [source]
2 Corinthians 9:4 Lest by any means we should be put to shame [καταισχυνω]
Negative purpose with first aorist passive subjunctive of ινα μη λεγωμεν υμεις — kataischunō (see note on 2 Corinthians 7:14) in the literary plural. That we say not, ye (υποστασει — hina mē legōmen humeis). A delicate syntactical turn for what he really has in mind. He does wish that they become ashamed of not paying their pledges. Confidence This word, common from Aristotle on, comes from huphistēmi to place under. It always has the notion of substratum or foundation as here; 2 Corinthians 11:17; Hebrews 1:3. The papyri give numerous examples (Moulton and Milligan‘s Vocabulary) of the word for “property” in various aspects. So in Hebrews 11:1 “faith is the title-deed of things hoped for.” In the lxx it represents fifteen different Hebrew words. [source]
Galatians 6:5  []
d Bear ye one another's burdens: every man shall bear his own burden. A kind of paradox of which Paul is fond. See Philemon 2:12, Philemon 2:13; 2 Corinthians 6:8-10; 2 Corinthians 7:10; 2 Corinthians 12:10. Paul means, no one will have occasion to claim moral superiority to his neighbor, for ( γὰρ ) each man's self-examination will reveal infirmities enough of his own, even though they may not be the same as those of his neighbor. His own burdens will absorb his whole attention, and will leave him no time to compare himself with others. [source]
Galatians 4:20 I stand in doubt of you [ἀποροῦμαι ἐν ὑμῖν]
Lit. I am perplexed in you. For this use of ἐν, comp. 2 Corinthians 7:16; Galatians 1:24. Paul's perplexity is conceived as taking place in the readers. For the verb, see on Mark 6:20; see on 2 Corinthians 4:8. Paul means: “I am puzzled how to deal with you; how to find entrance to your hearts. [source]
Galatians 3:3 Are ye made perfect [ἐπιτελεῖσθε]
The word is found in connection with ἀνάρχεσθαι tobegin, in 2 Corinthians 8:6; Philemon 1:6. The A.V. and Rev. render here in the passive voice. The active voice, always in N.T. with the object expressed, means to bring to completion. See Romans 15:28; 2 Corinthians 7:1; Philemon 1:6; Hebrews 8:5. The passive only 1 Peter 5:9. It is true that the verb in the middle voice is not found in either N.T. or lxx; but it is not uncommon in Class. and answers better to the middle ἀναρξάμενοι havingbegun. It implies more than bringing to an end; rather to a consummation. Rend.: having begun in the spirit are ye coming to completion in the flesh? The last phrase has an ironical tinge, suggesting the absurdity of expecting perfection on the Jewish basis of legal righteousness. The present tense indicates that they have already begun upon this attempt. [source]
Galatians 4:20 To change my voice [αλλαχαι την πωνην μου]
Paul could put his heart into his voice. The pen stands between them. He knew the power of his voice on their hearts. He had tried it before. I am perplexed (απορουμαι — aporoumai). I am at a loss and know not what to do. Απορεω — Aporeō is from α — a privative and πορος — poros way. I am lost at this distance from you. About you In your cases. For this use of εν — en see 2 Corinthians 7:16; Galatians 1:24. [source]
Galatians 4:20 About you [εν υμιν]
In your cases. For this use of εν — en see 2 Corinthians 7:16; Galatians 1:24. [source]
Philippians 2:12 Fear and trembling []
Compare 2 Corinthians 7:15; Ephesians 6:5. Not slavish terror, but wholesome, serious caution. “This fear is self-distrust; it is tenderness of conscience; it is vigilance against temptation; it is the fear which inspiration opposes to high-mindedness in the admonition 'be not highminded but fear.' It is taking heed lest we fall; it is a constant apprehension of the deceitfulness of the heart, and of the insidiousness and power of inward corruption. It is the caution and circumspection which timidly shrinks from whatever would offend and dishonor God and the Savior. And these the child of God will feel and exercise the more he rises above the enfeebling, disheartening, distressing influence of the fear which hath torment. Well might Solomon say of such fear, 'happy is the man that feareth alway'” (Wardlaw “On Proverbs,” xxviii., 14). Compare 1 Peter 1:17. [source]
Philippians 1:23 Very far better [πολλωι μαλλον κρεισσον]
Double comparative (triple Lightfoot calls it because of πολλωι — pollōi) like Isocrates and the Koiné{[28928]}š often. See note on 2 Corinthians 7:13 for περισσοτερως μαλλον — perissoterōs mallon Πολλωι — Pollōi is the instrumental case of measure (by much). [source]
Philippians 1:23 Betwixt the two [εκ των δυο]
“From the two (sides).” Pressure to live on, pressure to die and be with Christ. To depart (εις το αναλυσαι — eis to analusai). Purpose clause, εις το — eis to and the aorist active infinitive αναλυσαι — analusai old compound verb, to unloose (as threads), to break up, to return (Luke 12:36, only other N.T. example), to break up camp (Polybius), to weigh anchor and put out to sea, to depart (often in old Greek and papyri). Cf. καταλυω — kataluō in 2 Corinthians 5:1 for tearing down the tent. Very far better Double comparative (triple Lightfoot calls it because of πολλωι — pollōi) like Isocrates and the Koiné{[28928]}š often. See note on 2 Corinthians 7:13 for περισσοτερως μαλλον — perissoterōs mallon Πολλωι — Pollōi is the instrumental case of measure (by much). [source]
1 Thessalonians 5:12 Know [εἰδέναι]
See on 1 Thessalonians 4:4. Recognize them for what they are, and as entitled to respect because of their office. Comp. ἐπιγινώσκετε acknowledge 1 Corinthians 16:18; and ἐγνώσθης takestknowledge, lxx, Romans href="/desk/?q=ro+12:8&sr=1">Romans 12:8. Used of superintendents of households, 1 Timothy 3:4, 1 Timothy 3:5, 1 Timothy 3:12: of the ruling of elders of the church, 1 Timothy 5:17. It does not indicate a particular ecclesiastical office, but is used functionally. The ecclesiastical nomenclature of the Pauline Epistles is unsettled, corresponding with the fact that the primitive church was not a homogeneous body throughout christendom. The primitive Pauline church consisted of a number of separate fraternities which were self-governing. The recognition of those who ministered to the congregations depended on the free choice of their members. See for instance 1 Corinthians 16:15, 1 Corinthians 16:16. The congregation exercised discipline and gave judgment: 1 Corinthians 5:3-5; 2 Corinthians 2:6, 2 Corinthians 2:7; 2 Corinthians 7:11, 2 Corinthians 7:12; Galatians 6:1. [source]
1 Thessalonians 4:6 In any matter [ἐν τῷ πράγματι]
Rev. correctly, in the matter. Comp. 2 Corinthians 7:11. The sense is the business in hand, whatever it be. The τῷ does not stand for τινι anyFor πράγματι , matter, see on Matthew 18:19. Those who connect this clause with the preceding, explain τῷ as the matter just mentioned - adultery. [source]
1 Thessalonians 4:11 To be quiet [ἡσυχάζειν]
Note the paradox, strive to be quiet. For similar instances see Romans 1:20, unseen things clearly seen: Romans 1:22, wise, be fooled (comp. Horace, Od. 1,34, 2, insaniens sapientia ): 2 Corinthians 8:2, poverty abounded unto riches: 2 Corinthians 7:10, repentance, not to be repented of. The disturbances rebuked in the second Epistle may have begun to show themselves, so that there is a possible allusion to the idle busybodies of 2 Thessalonians 3:11. [source]
1 Thessalonians 2:17 The more abundantly [περισσοτέρως]
Rev. the more exceedingly. Paul uses this adverb very freely, and outside of his letters it appears only Hebrews 2:1; Hebrews 13:19. He is much given to the use of comparatives, and sometimes heaps them together: see Romans 8:37; 2 Corinthians 7:13; 2 Corinthians 4:17; Ephesians 3:20; Philemon 1:23. [source]
1 Thessalonians 4:6 And wrong his brother [και πλεονεκτειν τον αδελπον αυτου]
To take more, to overreach, to take advantage of, to defraud. In the matter (εν τωι πραγματι — en tōi pragmati). The delicacy of Paul makes him refrain from plainer terms and the context makes it clear enough as in 2 Corinthians 7:11 (τωι πραγματι — tōi pragmati). An avenger Regular term in the papyri for legal avenger. Modern men and women need to remember that God is the avenger for sexual wrongs both in this life and the next. [source]
1 Thessalonians 4:6 In the matter [εν τωι πραγματι]
The delicacy of Paul makes him refrain from plainer terms and the context makes it clear enough as in 2 Corinthians 7:11 (τωι πραγματι — tōi pragmati). [source]
2 Thessalonians 1:8 Taking vengeance [διδόντος ἐκδίκησιν]
Lit. giving or rendering. Vengeance is an unfortunate rendering, as implying, in popular usage, personal vindictiveness. See on 2 Corinthians 7:11. It is the full awarding of justice to all parties. [source]
1 Timothy 4:8 Having promise [ἐπαγγελίαν ἔχουσα]
The exact phrase only here. Comp. 2 Corinthians 7:1; Hebrews 7:6. The participle is explanatory, since it has promise. For ἐπαγγελία promisesee on Acts 1:4. [source]
1 Timothy 2:3 Acceptable [ἀπόδεκτον]
PastoCompare ἀποδοχή acceptation 1 Timothy 1:15, and Paul's εὐρόσδεκτος acceptable Romans 15:16, Romans 15:31; 2 Corinthians 6:2; 2 Corinthians 7:12. [source]
2 Timothy 2:25 To the acknowledging of the truth [εἰς ἐπίγνωσιν ἀληθείας]
More correctly, the knowledge. The formula PastoSee 1 Timothy 2:4(note); 2 Timothy 3:7. For εἰς untoafter μετάνοια repentancesee Mark 1:4; Luke 3:3; Luke 24:47; Acts 11:18; Acts 20:21; 2 Corinthians 7:10. [source]
2 Timothy 4:16 At my first answer [ἐν τῇ πρώτῃ μου ἀπολογίᾳ]
Ἁπολογία defensein a judicial trial. Comp. Acts 25:16. Also against private persons, as 1 Corinthians 9:3; 2 Corinthians 7:11. Defense of the gospel against its adversaries, as Philemon 1:7, Philemon 1:16; comp. 1 Peter 3:15(note). It is impossible to decide to what this refers. On the assumption of a second imprisonment of Paul (see Introduction) it would probably refer to a preliminary hearing before the main trial. It is not improbable that the writer had before his mind the situation of Paul as described in Philemon href="/desk/?q=phm+1:7&sr=1">Philemon 1:7, Philemon 1:16, has no specific reference to Paul's trial, but refers to the defense of the gospel under any and all circumstances. In any case, the first Romans imprisonment cannot be alluded to here. On that supposition, the omission of all reference to Timothy's presence and personal ministry at that time, and the words about his first defense, which must have taken place before Timothy left Rome (Philemon 2:19-23) and which is here related as a piece of news, are quite inexplicable. [source]
2 Timothy 2:25 Repentance [μετανοιαν]
“Change of mind” (2 Corinthians 7:10; Romans 2:4). Unto the knowledge of the truth (εις επιγνωσιν αλητειας — eis epignōsin alētheias). Paul‘s word “full knowledge” (1 Corinthians 1:9). [source]
2 Timothy 1:6 I put thee in remembrance [αναμιμνησκω]
Old compound to remind (1 Corinthians 4:17; 2 Corinthians 7:15). That thou stir up (σε αναζωπυρειν — se anazōpurein). Present active infinitive of αναζωπυρεω — anazōpureō old double compound (ανα — ana and ζωπυρον — zōpuron live coal, ζωος — zōos and πυρ — pur then the bellows for kindling), to rekindle, to stir into flame, to keep blazing (continuous action, present time), only here in N.T. See note on 1 Thessalonians 5:19 for the figure of fire concerning the Holy Spirit. See αναπτω — anaptō in Luke 12:49. The gift of God See note on 1 Timothy 4:14. Here Paul says μου — mou (my), there he mentions the presbytery. Paul felt a deep personal interest in Timothy. See note on 1 Corinthians 7:7; Romans 6:23; Romans 11:29 for the gift of God. [source]
2 Timothy 2:25 Oppose themselves [αντιδιατιτεμενους]
Present middle (direct) participle of αντιδιατιτημι — antidiatithēmi late double compound (Diodorus, Philo) to place oneself in opposition, here only in N.T. If peradventure God may give (μη ποτε δωιη ο τεος — mē pote dōiē ho theos). Here Westcott and Hort read the late form of the second aorist active optative of διδωμι — didōmi for the usual δοιη — doiē as they do in 2 Timothy 1:18. But there it is a wish for the future and so regular, while here the optative with μη ποτε — mē pote in a sort of indirect question is used with a primary tense δει — dei (present) and parallel with an undoubted subjunctive ανανηπσωσιν — ananēpsōsin while in Luke 3:15 μη ποτε ειε — mē pote eie is with a secondary tense. Examples of such an optative do occur in the papyri (Robertson, Grammar, p. 989) so that we cannot go as far as Moulton does and say that we “must” read the subjunctive δωηι — dōēi here (Prolegomena, pp. 55, 193). Repentance “Change of mind” (2 Corinthians 7:10; Romans 2:4). Unto the knowledge of the truth (εις επιγνωσιν αλητειας — eis epignōsin alētheias). Paul‘s word “full knowledge” (1 Corinthians 1:9). [source]
Titus 2:14 Might purify [καθαρίσῃ]
In Pastorals only here. Mostly in Synoptic Gospels and Hebrews. In Paul, 2 Corinthians 7:1; Ephesians 5:26. oClass. Often in lxx. [source]
Philemon 1:7 Are refreshed [ἀναπέπαυται]
See on Matthew 11:28. Compare 1 Corinthians 16:18; 2 Corinthians 7:13. [source]
Hebrews 6:9 Beloved [ἀγαπητοί]
Only here in the epistle. It often suggests an argument. See 1 Corinthians 10:14; 1 Corinthians 15:58; 2 Corinthians 7:1. [source]
Hebrews 1:3 When he had by himself purged our sins [καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος]
Omit by himself; yet a similar thought is implied in the middle voice, ποιησάμενος , which indicates that the work of purification was done by Christ personally, and was not something which he caused to be done by some other agent. Purged, lit. having made purification. The phrase N.T.olxx, Job 7:21. Καθαρισμός purificationoccurs in Mark, Luke John, 2nd Peter, oP., and only here in Hebrews. The verb καθαρίζειν topurify is not often used in N.T of cleansing from sin. See 2 Corinthians 7:1; 1 John 1:7, 1 John 1:9. Of cleansing the conscience, Hebrews 9:14. Of cleansing meats and vessels, Matthew 23:25, Matthew 23:26, Mark 7:19, Acts 10:15; Acts 11:9. Of cleansing the heart, Acts 15:9. The meaning here is cleansing of sins. In the phrase “to cleanse from sin,” always with ἀπὸ fromIn carrying on all things toward their destined end of conformity to the divine archetype, the Son must confront and deal with the fact of sin, which had thrown the world into disorder, and drawn it out of God's order. In the thought of making purification of sins is already foreshadowed the work of Christ as high priest, which plays so prominent a part in the epistle. [source]
Hebrews 10:32 Call to remembrance [αναμιμνησκεστε]
Present middle imperative of αναμιμνησκω — anamimnēskō as in 2 Corinthians 7:15 “remind yourselves.” The former days were some distance in the past (Hebrews 5:12), some years at any rate. It is a definite experience of people in a certain place. Jerusalem Christians had had experiences of this nature, but so had others. After ye were enlightened First aorist passive participle of πωτιζω — phōtizō in the same sense as in Hebrews 6:4 (regeneration) and like “the full knowledge of the truth” in Hebrews 10:26. Conflict Late word from ατλεω — athleō to engage in a public contest in the games (2 Timothy 2:5), only here in the N.T. It occurs in the inscriptions. Cf. Hebrews 2:10 for the benefit of “sufferings” in training. [source]
James 4:9 Mourn [πεντησατε]
First aorist active imperative of πεντεω — pentheō old verb from πεντος — penthos (mourning, James 4:9), as in Matthew 5:4. Often in N.T. joined as here with κλαιω — klaiō to weep (Mark 16:10; Luke 6:25). A call to the godly sorrow spoken of in 2 Corinthians 7:10 (Mayor), like an O.T. prophet.Weep (κλαυσατε — klausate). First aorist active imperative of κλαιω — klaiō (γελως — gelōs). Old word from Homer down, only here in N.T. as γελαω — gelaō to laugh (opposite of κλαιω — klaiō), in N.T. only in Luke 6:21, Luke 6:25, but καταγελαω — katagelaō in Luke 8:53 (Mark 5:40; Matthew 9:24).Be turned Second aorist passive imperative of μετατρεπω — metatrepō old word, to turn about, to transmute, in Homer (not in Attic), here only in N.T.Heaviness (κατηπειαν — katēpheian). Old word from κατηπης — katēphēs (of a downcast look, from κατα — kata παη — phaē eyes), hanging down of the eyes like the publican in Luke 18:13, here only in N.T. [source]
1 Peter 3:15 Ready to give an answer [ἕτοιμοι πρὸς ἀπολογίαν]
Lit., ready for an answer. Answer is our word apology, not in the popular sense of excuse, but in the more radical sense of defence. So it is translated Acts 22:1; Philemon 1:7, Philemon 1:16. Clearing of yourselves, 2 Corinthians 7:11. [source]
1 Peter 5:9 Steadfast in your faith [στερεοι τηι πιστει]
Locative case πιστει — pistei Στερεος — Stereos is old adjective for solid like a foundation (2 Timothy 2:19).The same sufferings (τα αυτα των πατηματων — ta auta tōn pathēmatōn). An unusual construction with the genitive rather than the usual τα αυτα πατηματα — ta auta pathēmata perhaps as Hofmann suggests, “the same tax of sufferings” (“the same things in sufferings”). Probably this is correct and is like Xenophon‘s phrase in the Memorabilia (IV. 8. 8), τα του γηρως επιτελεισται — ta tou gērōs epiteleisthai (to pay the tax of old age).Are accomplished Present (and so process) middle (you are paying) or passive (is paid) infinitive of επιτελεω — epiteleō old verb, to accomplish (2 Corinthians 7:1).In your brethren who are in the world (τηι εν τωι κοσμωι υμων αδελποτητι — tēi en tōi kosmōi humōn adelphotēti). Associate-instrumental case αδελποτητι — adelphotēti (in N.T. only here and 1 Peter 2:17, which see) after τα αυτα — ta auta (like 1 Corinthians 11:5) or dative after επιτελεισται — epiteleisthai Even so ειδοτες — eidotes (second perfect active participle of οιδα — oida) with an infinitive usually means “knowing how to” (object infinitive) as in Luke 12:56; Philemon 3:18 rather than “knowing that” (indirect assertion) as taken above. [source]
1 Peter 5:9 Are accomplished [επιτελεισται]
Present (and so process) middle (you are paying) or passive (is paid) infinitive of επιτελεω — epiteleō old verb, to accomplish (2 Corinthians 7:1).In your brethren who are in the world (τηι εν τωι κοσμωι υμων αδελποτητι — tēi en tōi kosmōi humōn adelphotēti). Associate-instrumental case αδελποτητι — adelphotēti (in N.T. only here and 1 Peter 2:17, which see) after τα αυτα — ta auta (like 1 Corinthians 11:5) or dative after επιτελεισται — epiteleisthai Even so ειδοτες — eidotes (second perfect active participle of οιδα — oida) with an infinitive usually means “knowing how to” (object infinitive) as in Luke 12:56; Philemon 3:18 rather than “knowing that” (indirect assertion) as taken above. [source]
1 John 1:7 All sin [πάσης ἁμαρτίας]
The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]
1 John 1:7 Of Jesus Christ His Son []
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER-
-DIVIDER-
1. The Revelation of the Divine Being by a special title. -DIVIDER-
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2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER-
-DIVIDER-
The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER-
-DIVIDER-
In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER-
-DIVIDER-
-DIVIDER-
Actual Names Used. -DIVIDER-
-DIVIDER-
(I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER-
-DIVIDER-
1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER-
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2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER-
-DIVIDER-
-DIVIDER-
The constituents of the compressed phrase are all used separately by John. -DIVIDER-
-DIVIDER-
(1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER-
-DIVIDER-
(2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER-
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(3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER-
-DIVIDER-
In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER-
-DIVIDER-
On 1 John 4:2, see note. -DIVIDER-
-DIVIDER-
(4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER-
-DIVIDER-
(5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER-
-DIVIDER-
(6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER-
-DIVIDER-
(7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER-
-DIVIDER-
The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER-
-DIVIDER-
Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER-
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-DIVIDER-
The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]

Jude 1:23 And on some have mercy with fear [ους δε ελεατε εν ποβωι]
In fear “of the contagion of sin while we are rescuing them” (Vincent). For this idea see 1 Peter 1:17; 1 Peter 3:15; 2 Corinthians 7:1; Philemon 2:12.Spotted (εσπιλωμενον — espilōmenon). Perfect passive participle of σπιλοω — spiloō late and common verb (from σπιλος — spilos spot, 2 Peter 2:13), in N.T. only here and James 3:6. [source]
Revelation 19:7 Is come [ηλτεν]
Prophetic aorist, come at last.Made herself ready (ητοιμασεν εαυτην — hētoimasen heautēn). First aorist active indicative of ετοιμαζω — hetoimazō and the reflexive pronoun. See Revelation 22:2 for ητοιμασμενην ως νυμπην — hētoimasmenēn hōs numphēn (prepared as a bride). There is something for her to do (1 John 3:3; Judges 1:21; 2 Corinthians 7:1), but the chief preparation is the act of Christ (Ephesians 5:25.). [source]
Revelation 19:7 Made herself ready [ητοιμασεν εαυτην]
First aorist active indicative of ετοιμαζω — hetoimazō and the reflexive pronoun. See Revelation 22:2 for ητοιμασμενην ως νυμπην — hētoimasmenēn hōs numphēn (prepared as a bride). There is something for her to do (1 John 3:3; Judges 1:21; 2 Corinthians 7:1), but the chief preparation is the act of Christ (Ephesians 5:25.). [source]
Revelation 19:7 Let us give [δωμεν]
Second aorist active subjunctive of διδωμι — didōmi but A reads δωσομεν — dōsomen (future active) and P δωσωμεν — dōsōmen If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him).The marriage of the Lamb (ο γαμος του αρνιου — ho gamos tou arniou). In the O.T. God is the Bridegroom of Israel (Hosea 2:16; Isaiah 54:6; Ezekiel 16:7.). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2 Corinthians 11:2; Ephesians 5:25., and by John in Revelation 3:20; Revelation 19:7, Revelation 19:9; Revelation 21:2, Revelation 21:9; Revelation 22:17. In the Gospels Christ appears as the Bridegroom (Mark 2:19.; Matthew 9:15; Luke 5:34.; John 3:29). The figure of γαμος — gamos occurs in Matthew 22:2-14. Three metaphors of women appear in the Apocalypse (the Mother in chapter Rev 12, the Harlot in Rev 17-19, and the Bride of Christ here to the end). “The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy” (Swete).Is come Prophetic aorist, come at last.Made herself ready (ητοιμασεν εαυτην — hētoimasen heautēn). First aorist active indicative of ετοιμαζω — hetoimazō and the reflexive pronoun. See Revelation 22:2 for ητοιμασμενην ως νυμπην — hētoimasmenēn hōs numphēn (prepared as a bride). There is something for her to do (1 John 3:3; Judges 1:21; 2 Corinthians 7:1), but the chief preparation is the act of Christ (Ephesians 5:25.). [source]

What do the individual words in 2 Corinthians 7:1 mean?

These therefore having - promises beloved we should cleanse ourselves from every defilement of flesh and spirit perfecting holiness in [the] fear of God
Ταύτας οὖν ἔχοντες τὰς ἐπαγγελίας ἀγαπητοί καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος ἐπιτελοῦντες ἁγιωσύνην ἐν φόβῳ Θεοῦ

Ταύτας  These 
Parse: Demonstrative Pronoun, Accusative Feminine Plural
Root: οὗτος  
Sense: this.
τὰς  - 
Parse: Article, Accusative Feminine Plural
Root:  
Sense: this, that, these, etc.
ἐπαγγελίας  promises 
Parse: Noun, Accusative Feminine Plural
Root: ἐπαγγελία  
Sense: announcement.
ἀγαπητοί  beloved 
Parse: Adjective, Vocative Masculine Plural
Root: ἀγαπητός  
Sense: beloved, esteemed, dear, favourite, worthy of love.
καθαρίσωμεν  we  should  cleanse 
Parse: Verb, Aorist Subjunctive Active, 1st Person Plural
Root: καθαρίζω 
Sense: to make clean, cleanse.
ἑαυτοὺς  ourselves 
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Plural
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
παντὸς  every 
Parse: Adjective, Genitive Masculine Singular
Root: πᾶς  
Sense: individually.
μολυσμοῦ  defilement 
Parse: Noun, Genitive Masculine Singular
Root: μολυσμός  
Sense: defilement, an action by which anything is defiled.
σαρκὸς  of  flesh 
Parse: Noun, Genitive Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
πνεύματος  spirit 
Parse: Noun, Genitive Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
ἐπιτελοῦντες  perfecting 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: ἐπιτελέω  
Sense: to bring to an end, accomplish, perfect, execute, complete.
ἁγιωσύνην  holiness 
Parse: Noun, Accusative Feminine Singular
Root: ἁγιωσύνη  
Sense: majesty, holiness.
φόβῳ  [the]  fear 
Parse: Noun, Dative Masculine Singular
Root: φόβος  
Sense: fear, dread, terror.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.