dpa exegetical paper

NT 602 Ariel Arthur A. Sagaoinit (17)

James Huculak Date Submitted: Mar. 22, 2016, 7:40 a.m.

EXEGETICAL PAPER

DO NOT COMPROMISE, BE CLEANSED

2 COR. 6:14-7:1

I. EXEGETICAL IDEA

SUBJECT: The contents of Paul’s exhortations to the Corinthian believers

(What are Paul’s exhortation to the Corinthian believers?)

COMPLEMENT: Are (1) they should not associate wrongly with unbelievers because God,

who lives in and among them does not match the actions and characteristics of the unbelievers;

and (2) they should cleanse themselves from all impurity in spirit and body, resulting to

completion of their holiness because of God’s promise to dwell among them and out of

reverence for Him.

II. OUTLINE

I. The reasons why the believers should not associate wrongly with unbelievers is because

God, who lives in and among them does not match the actions and characteristics of the

unbelievers (6:14-18).

A. [The content of Paul’s command to the Corinthian believers is that they should] not

associate wrongly with unbelievers (6:14a).

B. The reason why believers should not associate wrongly with unbelievers is because

the actions and characteristics of the unbelievers does not match with the believers

(6:14b-15).

1. The reason that the believers should not associate wrongly with unbelievers is

because righteousness has no partnership with lawlessness (14b).


because light has no fellowship with darkness (14c).


because Christ does not accord with Satan (15a).


because the believer has nothing in common with an unbeliever (15b).

C. The reasons why the believers should not associate wrongly with unbelievers are

because (1) the temple of God has no agreement with idols, and (2) because God dwells

among them as their God and Father, with them as His children as God promised in the

Old Testament (6:16-18).

1. The reason why the Corinthians believers, who are the temple of God, should not

associate wrongly with unbelievers is because the temple of God has no agreement

with idols (16a).

2. The reason why believers should not associate wrongly with unbelievers is because

God dwells among them as their God and Father, and they are His children as God

promised in the Old Testament (16b-18).

II. The reason why Paul and the Corinthian believers should cleanse themselves from all

impurity in spirit and body resulting to their complete holiness is because of God’s promise

to dwell among them and out of reverence for Him (7:1).

A. The content of Paul’s exhortation to the Corinthian believers is that they should cleanse

themselves from every defilement of body and spirit (1b).

B. The reason why the believers should cleanse themselves from every defilement of body

and spirit is because of God’s promise to dwell among them and be their God and Father

(1a, 1c).

1. The reason why the believers should cleanse themselves from every defilement of

body and spirit is because of God’s promise to dwell among them and be their God

and Father (1a).

2. The manner by which the believers ought to cleanse themselves is from every

defilement of body and spirit (1c).

C. The reason why believers should cleanse themselves from every defilement of body and

spirit is their complete holiness out of their reverence for God (1d-1e).

1. The result of believers cleansing themselves from every defilement of body and spirit

is their complete holiness (1d).

2. The reason why the believers bring themselves into complete holiness is because of

their reverence for God (1e).

III. TRANSLATION

6:14 Do not be associating wrongly [together] with unbelievers; for what partnership [do]

righteousness and wickedness [have]? Or what fellowship [has] light with darkness?

6:15 And what harmony [is there] between Christ [and] Belial [the Devil]? Or what [does a]

believer [have] [in] common with [an] unbeliever?

6:16 And what agreement can the dwelling place of God [have] with false gods? For we

[Paul and his readers, the Corinthian believers] are [the] house of the living God just as

God said: “[I] will dwell in their midst and walk among [them]; [and] [I] will be their

God and they will be my people.”

6:17 Therefore, “come out from their midst and be separate,” says [the] Lord, “and touch no

unclean thing; then I will receive you,

6:18 and [I] will be [a] father to you, and you will be sons and daughters to me, says [the]

Lord Almighty.”

7:1 Since then we [Paul and his readers, the Corinthian believers] have these promises, dear

friends [Corinthian believers], let us cleanse ourselves from every impurity of body and

spirit, accomplishing holiness out [of] reverence for [the] God.

IV. COMMENTARY

Introduction

The book of 2 Corinthians is a letter by Paul controlled by a purpose of: a proper understanding

of Paul’s character and behavior and of his new covenant ministry will cause the Corinthian

believers to be reconciled to Paul and to biblical Christianity. As a result, they will guarded from

falling away and will cause them to fulfill their unfinished generous giving to the poor in

Jerusalem. In this letter, Paul writes to present a defense of himself and his ministry as an apostle

of Christ against strong oppositions prompted by false teachers. In a series of emotionally-

charged sections, he defends himself from new charges raised against him at the same time

asserting the value of true Christianity.

In chapter 1, Paul starts by thanking God for His comfort and relays to his readers how God has

delivered them from their perils in Asia (1:1-22). He continued by defending himself why he

failed to return and pleads the Corinthian believers to forgive (1:23-2:13). His defense continues

in 2:14-6:10, now focusing more on his new covenant ministry. In 2:14-17, Paul points out that

Christ causes them to triumph. It is the changed lives of the Corinthian believers wrought about

by the Spirit’s work that prove their adequacy in ministry, which is grounded on the new and

better covenant (3:1-17).

Chapter 4:1-6 emphasizes that Paul’s theme of his apostolic ministry is Christ. In 4:7-15, he

then explains that in this ministry, there are paradoxical realities which ultimately are for God’s

glory. The next section, 4:16-5:10, Paul presents a number of reasons, in view of eternity’s glory,

why he does not become discouraged amidst the fleeting trials and sufferings. In 5:11-

21, Paul shares his motivation for his ministry of reconciliation and calls the Corinthian believers

to be reconciled to God. Building on the previous section, he now appeals to them for an open

heart in 6:1-13.

Chapter 6:14-7:1 is an abrupt break from Paul’s natural flow of thought. This short digression

(until 7:1) contains Paul’s exhortation to the Corinthian believers of getting rid of compromising

alliances and unholy influences. In this passage, Paul presents two directives that are motivated

by the obvious incompatible realities, and the promise of God their Father to whom they belong

and deserving of their reverence.

I. The reasons why the believers should not associate wrongly with unbelievers is because

God, who lives in and among them does not match the actions and characteristics of the

unbelievers (6:14-18).

A. [The content of Paul’s command to the Corinthian believers is that they should] not

associate wrongly with unbelievers (6:14a).

It is widely argued that this section is a minor parenthesis of Paul’s line of thought.

When this passage is omitted, verse 13 seems to naturally connect with 7:2.

Others, however, go too far by concluding that this is not from Paul and is just an

insertion made. Many have weighed in on this problem, offering a wide range of

solutions but lately there are increasing number of scholars who argue for its

authenticity and how it fits well to Paul’s logical flow of thought (Garland, NAC, 319).

According to Witherengton, the passage is “a very appropriate deliberate digression, one

that dovetails with what precedes and what follows and with the larger rhetorical

purposes of the document” (Witherington, 404).

In line with the preceding verses (12-13), Paul uses 4:16-7:1 to point out the reason why

the Corinthian believers are restricted in their affections for him and how they can widen

their hearts to him (Harris, 493). With the negated present imperative mhV givnesqe Paul

uses this main verb to give either a customary command to his readers or a prohibition

of a continuing action. If previous commands to avoid idolatry and all immorality (1

Cor. 6:18; 10:14) are considered, and the Corinthian believers are guilty of such actions,

then it is most likely the latter. But it could also just be a general exhortation for all

believers.

The adverbial participle eJterozugou'nte" has periphrastic emphasis and simultaneously

coincide with the main verb in its time of action. This word, however, occurs only once

in the entire New Testament Greek. The NIV translates it as “yoked together,” derived

perhaps from prohibiting cross-breeding of animals (Lev. 19:19) and pairing two

different animals in ploughing (Deut. 22:10) in the LXX (Harris, 498). Louw and Nida

renders it as “to be wrongly or poorly matched” (L&N, 2:447). It is with the ajpivstoi"

that Paul is forbidding them to be “yoked together.” This word, occurring 28 times in 1

& 2 Corinthians, is used as a dative of association here. Some argue that these

“unbelievers” are Paul’s enemies (the false teachers) but most of its occurrence in both

of Paul’s letters refer to those who do not have faith in Christ (Harris, 499). Thus, Paul is

forbidding the Corinthian believers to be associating wrongly with people who do not

believe in Christ.

But what does it mean not to be wrongly mismatched with them? Paul does not go into

specifics but he is most certainly not promoting complete isolation or anti-association

from all unbelievers (1 Cor. 5:10). Aside from not prohibiting them to eat with an

unbeliever when invited (1 Cor. 10:27), he also encouraged Christians to stay with their

unbelieving spouse as much as possible (1 Cor. 7:12-16). In addition, their evangelistic

efforts require them to have at least personal contact and even friendship with

unbelievers. Jesus, during his earthly ministry, was known for his close association with

tax collectors and other “sinners” of the Jewish society in order to bring the kingdom to

them (Matt. 9:10-13; Lk. 7:36-50; 15:1-32). Some have argued that the prohibition is a

reiteration of what Paul have previously dealt with, such us, taking law suits in pagan

courts (1 Cor. 6:1-11) and intermarriage; but the most likely reference are participating

in temple feasts and visiting temple prostitutes (Gerland, NAC, 333). In a larger sense

though, what Paul might be saying is: “Do not form any relationship, whether temporary

or permanent, with unbelievers, that would lead to a compromise of Christian standards

or jeopardize Christian witness” (Harris, Expositors, 359).

B. The reason why believers should not associate wrongly with unbelievers is because

the actions and characteristics of the unbelievers does not match with the believers’

(6:14b-15).


because righteousness has no partnership with lawlessness (14b).

After stating the imperative negation, Paul, with the use of an explanatory conjunction

gaVr, now turns to the reasons why the Corinthian believers should not associate

wrongly with unbelievers. He uses a series of contrasts as rhetorical questions that

expect the answer “none” in order to develop his argument and explain the obvious

mismatch between believers and unbelievers. The first contrast he gives is

dikaiosuvnh/ (righteousness) and ajnomiva (wickedness) /. With the use of a hapax

legomenon metoch which refers to a “relationship involving shared purpose and

activity” (Louw and Nida, 1:447), Paul is arguing that believers whose pursuit is doing

right could not be compatible with those bent on wickedness.


because light has no fellowship with darkness (14c).

Continuing his argument, the use of h] (or), is an indication that this second one is an

alternate to the first (Lenski, 1081). Paul, like the previous contrast, again uses an

interrogative pronoun tiv" (what). Another reason he gives why believers should not

“unequally yoke” with unbelievers is the impossibility of koinwniva (fellowship) of

fwtiV (light) proV" (with) skovto" (darkness). Such fellowship is inconceivable

because Christians who have been rescued from the dominion of darkness are now in a

mutual (and exclusive) fellowship with Christ and other believers (Col. 1:13; 1 Pet.

2:9). The fellowship, however, which Paul has in mind here, is more probably a

“partnership” that Paul had with the Philippian believers and with Philemon (Gerland,

334). Paul is saying that unbelievers do not share the same conviction and values with

them which would advance their spiritual interest.


because Christ does not accord with Satan (15a).

Paul’s third parallel rhetorical question pairs the proper noun Beliar with Christ. The

word Beliavr appears nowhere else in the Scripture but it is known to refer to “the

name of the devil” (L&N, 1:821). Indeed, they are two opposing sides unharmonious

in every way. With another hapax legomenon, sumfwvnhsi", which means “act of

agreement” (Lenski, 1076), Paul heightens his argument by implying that for believers

to be yoking wrongly with unbelievers is not only an act unfaithfulness but of treason

to their Master and Lord.


because the believer has nothing in common with an unbeliever (15b).

In this fourth contrast, Paul here draws back to his first statement in verse 14 in order

to directly stress the vital mismatch between the believer and unbeliever. The

commonness (meriV") does not refer to sharing the same humanity and needs or as

special creatures of God, but by the stark difference or lack of sharing in their desire

and allegiance to God’s will and his glory (Harris, 503).

C. The reasons why the believers should not associate wrongly with unbelievers are

because (1) the temple of God has no agreement with idols, and (2) because God dwells

among them as their God and Father, with them as His children as God promised in the

Old Testament (6:16-18).

1. The reason why the Corinthians believers, who are the temple of God, should not

associate wrongly with unbelievers is because the temple of God has no agreement

with idols (16a).

After laying down the four contrasts, Paul culminates the series with the fifth and

final rhetorical question. Unlike the previous contrasts, Paul brings to attention a

specific issue at Corinth (idolatry), using sugkatavqesi" which appears in its verb

form, in Ex. 23:33 (LXX) prohibiting the Israelites in making an “agreement” with

the nations they will conquer due to their idolatrous practices (Gerland, 336). In this

section, Paul emphasizes that the temple of God will never be in agreement with the

veneration of idols (or worshipers of idols), the immorality (temple prostitution), and

feasts that go along with it (Ibid, 336). Indeed, it is impossible to have any “union”

between the two (Barnett, NICNT, 349).

The next phrase, hJmei'" gaVr naoV" qeou' ejsmen (for we are the temple of God) is a

metaphorical reference. There are two other readings of this phrase, though, that are

evidenced in other manuscripts. The first one is hJmei'" gaVr naoVi qeou' ejsmen (for

we are the temples of God), while the other is, hJmei'" gaVr naoVi qeou' ejste (for we

are the temples of God). Both readings are not preferred over the gaVr naoV" qeou'

ejsmen which is given a “B” degree of certainty by the GNT4due to its support from

both Alexandrian and Western manuscripts. Furthermore, the first variant, used naoVi

(plural) as an obscure attempt to correct the singular naoV" to plural. The second

variant, on the other hand, using the second person plural, ejste, is clearly just an

effort to naturally connect to 1 Cor. 3:16 and the contextual consideration of 2 Cor.

2:14 and 17 (Textual Commentary, 580). Corporately, the “temple of God” is the

community of believers who ought not to join unholy worship of idols with all their

abominable practices. The placement of the present active adjectival participle

zw'nto" brings its emphatic force (Robertson, 79). So why should the Corinthian

believers need to syncretize the worship of lifeless gods with the God who is alive

and able!? For Paul, the believers “affiliation” to Christ “must be a single-minded

commitment; paganism and Christianity are mutually exclusive options”

(Witherengon, 405).

2. The reason why believers should not associate wrongly with unbelievers is because

God dwells among them as their God and Father, and they are His children as God

promised in the Old Testament (16b-18).

This section is not a word-for-word quotation from the Old Testament, rather a

mixture of carefully selected passages woven together for Paul’s intended argument.

Using the phrase kaqwV" ei\pen oJ qeoV" (as God has said), Paul is asserting that

these collage of verses from the OT are prophecies of the long-awaited promise of a

new covenant which are fulfilled specifically in the Corinthian context and the

community of believers at large (Beale and Carson, 773).

The adapted quotation in verse 16 is largely taken from Lev. 26:11-12 (with

similarity in Ez. 37:27), which highlights a series of promises confirming the present

reality that they are indeed the temple of God, as He now lives in them , walk among

them, and He is their God, and they are His people (Barnett, NICNT, 352).

Verse 17 is taken from Isa. 52:11. Paul starts with an inferential conjunction dioV

(therefore,) to assert the necessary obligation of the Corinthian believers for the

privileged relationship they now enjoy as people of God. In Murray Harris’ words:

“being God’s temple incurs obligations of purity” (Harris, NIGTC, 507). The last

part of v.17 and the entire verse 18 comprise another set of promises which

highlights the effect or result of such obedience to “be separate” and “touch no

unclean thing.”

Paul’s last quotation in v. 18 is taken from primarily from 2 Sam. 7:14. From the

temple theme, Paul now turn to the picture of family, wherein temple and people are

paralleled with sons and daughters. God is now Father to them. (Harris, NIGTC,

510). Indeed, a great promise and a motivation to keep away from mismatched

alliances with unbelievers.

It is inappropriate to understand these promises (in future tense) as result or reward

for obedience. Neither does it express a sense of future reality in the afterlife or

eternal state. Rather, they are promises in the past but are affirming that the

Christians are now the laov" (people) of God and His naoV" (temple).

While it should not be understood that the means to enter the privileged relationship

is through obedience to the commands, it must be stressed that obeying the

commands leads to the enjoyment of one’s fellowship with God. When believers

keep away from unholy alliances with unbelievers, they experience the joy of their

salvation as God’s blessed children.

II. The reason why Paul and the Corinthian believers should cleanse themselves from all

impurity in spirit and body resulting to their complete holiness is because of God’s promise

to dwell among them and out of reverence for Him (7:1).

A. The content of Paul’s exhortation to the Corinthian believers is that they should cleanse

themselves from every defilement of body and spirit (1b).

Having finished his first exhortation of “not unequally yoking with unbelievers,” Paul

now turns to his second directive in this passage. The main verb, kaqarivswmen is a

hortatory subjunctive, expressing a polite injunction or command (Long, 125) could not

mean ceremonial washing or bathing with soap because, as Harris comments, the

cleansing involves “spirit” (Harris, 511-512). He also suggests that this aorist

subjunctive does not refer to a single decisive act but a continuous action (Ibid, 512). As

Paul includes himself in the command (indicated also by the reflexive eJautouV"), he is

probably identifying with them as a fellow brother who also needs constant personal

“purification.”

B. The reason why the believers should cleanse themselves from every defilement of body

and spirit is because of God’s promise to dwell among them and be their God and Father

(1a, 1c).

1. The reason why the believers should cleanse themselves from every defilement of

body and spirit is because of God’s promise to dwell among them and be their God

and Father (1a).

This concluding section of the passage is signaled by the conjunction ou\n (so then).

But noticeably, the placement of tauvta" indicate its emphasis and draws attention to

the point of the previous section (6:16-18), namely, the promises, taV" ejpaggeliva",

which Paul gives as the basis or motivation for his command, kaqarivswmen. These

promises of fellowship with God their almighty Father, should motivate Paul and the

Corinthian believers to cleanse themselves from all impurities in their body and spirit.

2. The manner by which the believers ought to cleanse themselves is from every

defilement of body and spirit (1c).

The word molusmou' is another hapax legomenon which means “defilement” or

“pollution” denotes ceremonial or moral uncleanness which hinders one to worship

acceptably (Harris, TNIGCT, 512). The expression sarkoV" kaiV pneuvmato" (both

objective genitive joined by a strong coordinating connective “and”) refers to the

totality of ones being (Barnett, NICNT, 357). It is not only physical that can be

defiled (as in the ceremonial context) by touching the unclean but the whole person

by virtue of unclean influences from words, thoughts, feelings, etc. including idolatry

that affect his relationship with other people and with God.

C. The reason why believers should cleanse themselves from every defilement of body and

spirit is their complete holiness out of their reverence for God (1d-1e).

1. The purpose of believers cleansing themselves from every defilement of body and

spirit is their complete holiness (1d).

The participle ejpitelou'nte" which means “to complete or bring to completion” is

in its adverbial use, indicating that it connects back to the main verb, kaqarivswmen,

which may signify that the said participle carry an iterative force (Lenski, 1093).

Barnett argues that the holiness, aJgiwsuvnhn, which is being completed is separating

from idol-worshiping cults which is a prerequisite for becoming a holy temple

(Barnett, NICNT, 357). Most interpreters would maintain though that Paul is not

referring to a one-time act that will bring them sinless perfection but a continuous

effort of their sanctification. Certainly with the pantoV" molusmou' (every

defilement), it will be hard to get rid of them all in this world plagued with sin and

fallen humanity.

2. The reason why the believers bring themselves into complete holiness is because of

their reverence for God (1e).

Harris points out that the prepositional phrase ejn fovbw/ qeou' is often translated as

causal (e.g. “out of reverence for God’ in NIV or “because we fear God” NLT),

circumstantial, or instrumental (“by living in the awe of God” in GNB), but he finds

the third to make the most sense (Harris, 514). He argues that this “reverential awe”

or “holy dread” is the means that will cause the perfecting of one’s holiness (Ibid,

514). The three seem to have their own merits and may have little difference, but the

crucial point for Paul is that the fear of God has a lot to do in avoiding unholy

compromises and pursuing total holiness of the believing community and the

individual Christian.

Conclusion

Paul’s goal in his second letter to the Corinthian believers is to persuasively open not just their

minds but their hearts. The controlling purpose of the book is that a proper understanding of

Paul’s character and behavior and of his new covenant ministry will cause the Corinthian

believers to be reconciled to Paul and to biblical Christianity. As a result, they will guarded from

falling away and it will cause them to fulfill their unfinished generous giving to the poor in

Jerusalem..

In 6:14-7:1, Paul, in a short yet rich digression, gives two exhortation to the Corinthian

believers of getting rid of compromising alliances and unholy influences. The two exhortations

are (1) they should not associate wrongly with unbelievers because God, who lives in and among

them does not match the actions and characteristics of the unbelievers; and (2) they should

cleanse themselves from all impurity in spirit and body, resulting to completion of their holiness

because of God’s promise to dwell among them and out of reverence for Him. In summary, Paul

continues to exhort his beloved Corinthian brothers and sisters not (1) compromise but (2) be

cleansed.

APPLICATION

The primary application from this passage is that I should focus on my identity and privilege in

Christ as a believer in order to live a non-compromising and holy life. When temptations to associate

wrongly with unbelievers or commit unholy thoughts, words and deeds, I will turn my attention to

who I am in Christ and who He is to me.

In this coming week as I confront temptations to entertain lustful thoughts and actions, I will focus,

on God’s gracious work in my life and his promises. I will reflect and stand on these things out of

reverence for Him in order to keep me not compromising but cleansed at all times.

Bibliography

Barnett, Paul. The Second Epistle to the Corinthians in The New International Commentary of the

New Testament. Grand Rapids, MI: Eerdmans, 1997.

Beale, G. K. and D. A. Carson. Commentary on the New Testament Use of the Old Testament. Grand

Rapids, MI: Baker Academics, 2007.

Bernard, J. H. The Expositor’s Greek New Testament, Ed. Robertson Nicoll, vol. iii. Grand Rapids,

MI, 1967.

Danker, Frederick William. A Greek-English Lexicon of the New Testament and other Early

Christian Lierature, 3rd ed. Chicago, IL: University of Chicago, 1957.

Gaebelein, Frank. The Expositor’s Bible Commentary (with the NIV of the Holy Bible. Grand Rapids,

MI: Zondervan, 1976.

Garland, David E. 2 Corinthians, vol. 29 of the New American Commentary, Gen. Ed. E. Ray.

Clendenen. Nashville, TN: Broadman and Holman, 1999.

Harris, Murray J., The Epistle to the Corinthians: A Commentary of the Greek Text, in The New

International Greek Commentary. Grand Rapids, MI: Eerdmans, 2005.

Lenski, R. C. H. The Interpretation of St. Paul’s First and Second Epistles to the Corinthians,

Minneapolis, MN: Ausbury, 1963.

Long, Fredrick. 2 Corinthians.of the Baylor Handbook on the Greek New Testament, edited by

Martin M. Culy, Texas: Baylor University, 2015.

Louw, Johannes P. and Eugene Nida. Greek-English Lexicon of the New Testament: Based on

Semantic Domains, 2nd ed. New York: United Bible Societies, 1989.

Witherengton, Ben III. Conflict and Community in Corinth: A Socio-Rhetorical Commentary on 1

and 2 Corinthians. Grand Rapids, MI: Eerdmans, 1995.

APPENDICES

A BRIEF TEXTUAL ANALYSIS OF 2 COR. 6:16

I. TEXTUAL PROBLEM IN 2 COR. 6:16

II. THE READINGS

A. ἡμεῖς γὰρ ναo_ς Θεοῦ ἐσμεν (for we are the temple of God)

B. ἡμεῖς γὰρ ναoi_ Θεοῦ ἐσμεν (for we are the temples of God)

C. u(μεῖς γὰρ ναo_ς Θεοῦ ἐσtε (for you are the temple of God)

III. CONCLUSION

Giving a “B” for degree of certainty, the GNT4 chose the first reading, ἡμεῖς γὰρ ναo_ς

Θεοῦ ἐσμεν, which is backed up by both Alexandrian and Western manuscripts. It is to be

preferred because the third reading, u(μεῖς γὰρ ναo_ς Θεοῦ ἐσtε is clearly just an effort to

naturally connect it to 1Cor. 3:16 and the contextual consideration of 2:14 and 17. Such

use of ἡμεῖς γὰρ ναoi_ Θεοῦ ἐσμεν, however, warrants no apparent reason. Furthermore, the

ναoi_ in the second reading is an obscure attempt to correct the singular ναo_ς to plural (Textual

Commentary, 580).

IV. CHART

#1: ἡμεῖς γὰρ ναo_ς Θεοῦ ἐσμεν

ALEXANDRIAN BYZANTINE WESTERN OTHER

P

U

N

C.

B (IV)

P (IX)

L (IX)] D* (VI)

M

I

N

U

S

C

U

L

E

6 (XIII)

33 (IX)

81 (1044)

1912 (X) 104 (1087)

256 (XI/XII)

365 (XII)

424c

436 (XI)

459 (1092)

1175 (X)

1319 (XII)

S 1573c (XII/XIII)

1881 (XIV)

1912 (X)

1962 ((XI/XII)

2127 (XII)

2464 (IX)

V itd (V/VI)

#2: ἡμεῖς γὰρ ναoi_ Θεοῦ ἐσμεν


P

U

N

C.

(IV) א

0243 (X)

M

I

N.

1739 (X)

V

#3: u(μεῖς γὰρ ναo_ς Θεοῦ ἐσtε


P 𝔓46 (200)

U

N

C

I

A

L

C Y (VIII-IX)

K (IX) F (IX)

G (IX) 2א

D2

075 (X)

0150 ((IX)

0209 ((VII)

M

I

N.

424 (XII/XIII)

1241 (XII)

1573 (XII/XIII)

Byz (IV) 263 (XIII)

1852 ((XIII)

2200 (IV)

V Itar, b, f, g, o, s (VI-XV)

A NEW TESTAMENT WORD STUDY OF ESTEROZUGEW

IN 2 COR. 6:14

I. ETYMOLOGY

The word e9terozuge&w (2086) is from the root e3terov “other” (2087) and zugo&v “yoke” or

“pair of scales” (2218).

II. NEW TESTAMENT USAGE

A. “to be mismatched, to associate wrongly” (2 Cor. 6:14)

B. Comparison with Louw & Nida: Louw & Nida state the meaning as “be mismatched.”

Their definitions agree with the one above. This hapax legomena word in 2 Cor. 6:14

communicates the idea of “to be wrongly or poorly matched” (2:447).

III. CONCLUSION

The meaning of e9terozuge&w in 2 Cor. 6:14 is “to be mismatched, to associate wrongly.”

In verses 14-16, Paul is giving this series of contrasting pairs, stressing the obvious

mismatch between the believer who belongs to Christ in the light and the unbeliever who

belongs in the darkness practicing lawlessness. Paul, then, forbids the Corinthian believers

(and all believers then and now) to associate wrongly with unbelievers.

dpa exegetical paper

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