Only here in the New Testament. Not in classical Greek, nor in Septuagint, though the kindred adjective ἑτερόζυγος of a diverse kind, occurs Leviticus 19:19. Unequally gives an ambiguous sense. It is not inequality, but difference in kind, as is shown by the succeeding words. The suggestion was doubtless due to the prohibition in Deuteronomy 22:9, against yoking together two different animals. The reference is general, covering all forms of intimacy with the heathen, and not limited to marriage or to idolfeasts. The different shades of fellowship expressed by five different words in this and the two following verses are to be noted.

Fellowship (μετοχὴ)

Only here in the New Testament. The kindred verb μετέχω to be partaker is found only in Paul's epistles and in Hebrews: μέτοχος partner, partaker, only in Hebrews and Luke 5:7. Having part with is the corresponding English expression.

Righteousness - unrighteousness (δικαιοσύνη - ἀνομίᾳ)

Lit., what sharing is there unto righteousness and lawlessness? Δικαιοσύνῃ righteousness, though the distinctively Pauline sense of righteousness by faith underlies it, is used in the general sense of rightness according to God's standard.

Communion (κοινωνία)

See on Luke 5:10; see on Acts 2:42.

Only here in the New Testament. From σύν together, φωνή voice. Primarily of the concord of sounds. So the kindred συφωνία, A.V., music, see on Luke 15:25. Compare σύμφωνος with consent, 1 Corinthians 7:5; and συμφωνέω to agree, Matthew 18:19; Luke 5:36, etc.

Belial (βελίαρ)

Beliar. Belial is a transcript of the Hebrew, meaning worthlessness or wickedness. The Septuagint renders it variously by transgressor, impious, foolish, pest. It does not occur in the Septuagint as a proper name. The form Beliar, which is preferred by critics, is mostly ascribed to the Syriac pronunciation of Belial, the change of l into r being quite common. Others, however, derive from Belyar, Lord of the forest. Here a synonym for Satan. Stanley remarks that our associations with the word are colored by the attributes ascribed to Belial by Milton ("Paradise Lost," B. ii.), who uses the word for sensual profligacy.

Only here in the New Testament. Compare the kindred verb συγκατατίθεμαι to consent, Luke 23:51. Lit., a putting down or depositing along with one. Hence of voting the same way with another, and so agreeing.

Ye are

Read, as Rev., we are.

God hath said, etc.

The quotation is combined and condensed from Leviticus 27:11, Leviticus 27:12; and Ezekiel 37:27, after the Septuagint. Paul treats it as if directly affirmed of the christian Church, thus regarding that Church as spiritually identical with the true church of Israel.

Isaiah 52:11, Isaiah 52:12, after the Septuagint, with several changes.

From 2 Samuel 7:14, where the Septuagint and Hebrew agree. Paul says sons and daughters for son.

Almighty (παντοκράτωρ)

The word is peculiar to Revelation, occurring nowhere else in the New Testament. Here it is a quotation. Frequent in the Septuagint.

Rev., defilement. Only here in the New Testament. For the kindred verb μολύνω to defile, see on Revelation 14:4. Compare 1 Corinthians 8:7.

From χῶρος place or space. Primarily, to leave a space, make room for. See on containing, John 2:6; see on John 8:37. The meaning here is make room for us. Rev., open your hearts to us, which is felicitous in view of the reference to 2 Corinthians 6:12. It is equivalent to saying enlarge your hearts to take us in, as our heart is enlarged (2 Corinthians 6:11).

Defrauded (ἐπλεονεκτήσαμεν)

Used by Paul only. It adds the idea of wrong for the sake of gain, which is not necessarily implied in either of the other verbs.

Note the change for the first time to the first person singular.

Comfort

The Greek has the comfort, the article apparently pointing to the special comfort he had received through the coming of Titus (2 Corinthians 7:6).

I am exceeding joyful (ὑπερπερισσεύμαι τῇ χαρᾷ)

Lit., I superabound with the joy. Rev., I overflow with joy. Note the article again, the joy.

Rev., relief. See on liberty, Acts 24:23.

The Rev. improves on the A.V. by putting God in its emphatic place at the end of the clause. "He that comforteth," etc. - "even God."

Those that are cast down (τοὺς ταπεινοὺς)

Rev., the lowly. See on Matthew 11:29. Here the A.V. is more nearly true to the idea, which is that of depression through circumstances, rather than of lowliness of character. The neater rendering would be the downcast.

The manner in which Paul, so to speak, fondles this word, is most beautiful. Compare 2 Corinthians 1:4-6.

Mourning (ὀδυρμόν)

Only here and Matthew 2:18. It implies a verbal expression of grief. Cebes, a disciple of Socrates, in his Pinax represents Λύπη Lupe, Sorrow, as a woman, with her head bowed upon her breast; Ὁδύνη Odune, consuming Grief, follows, tearing her hair. By her side is Ὁδυρμός Odurmos, Lamentation, a revolting, emaciated figure, whose sister is Ἁθυμία Athumia, Despondency.

See on Matthew 21:29. Rev., regret it.

Though I did repent

Punctuate as Am. Rev., I do not regret it: though (even if) I did regret it (for I see that that epistle made you sorry, though but for a season) I now rejoice.

See on the kindred verb repent, Matthew 3:2, and compare note on Matthew 21:29. Repentance is different from regret of 2 Corinthians 7:8, indicating a moral change, as is shown by the next clause.

Ye might receive damage (ζημιωθῆτε)

Rev., might suffer loss. See on Matthew 16:26; see on Luke 9:25. This somewhat obscure sentence means that the salutary moral results of the apostle's letter compensated for the sorrow which it caused. The epistle which won them to repentance was no damage to them.

Paul's words strike effectively at the popular identification of sorrow with repentance.

Not to be repented of (ἀμεταμέλητον)

Construe with repentance. The Rev., in order to bring out this connection, amplifies the translation: a repentance which bringeth no regret. The oxymoron (see on Romans 1:20; Romans 4:18) is in the A.V. rather than in the Greek. It should be carefully observed that the two words, repentance, not to be repented of, represent different roots and different ideas: repentance (μετάνοιαν) denoting the moral change, and to be repented of denoting the sentiment of misgiving or regret (see on Matthew 21:29), and so answering to λύπη sorrow. The Rev. brings out the distinction by substituting regret for repentance.

Sorrow of the world

Antithesis with the sorrow which is according to God (A.V., godly sorrow). Sorrow which is characteristic of the world; grief for the consequences rather than for the sin as sin.

Worketh (κατεργάζεται)

Brings to pass. Notice that the simple verb ἐργάζετι is used in the previous clause, the distinction from this verb being obliterated by rendering both worketh. The difference is between contributing to a result and achieving it.

Rev., correctly, were made sorry. The verb is in the passive voice, and is so rendered by the A.V. in 2 Corinthians 7:9, but, inconsistently, sorrowed in the next clause.

Carefulness (σπουδήν)

See on diligence, Romans 12:8. Rev., earnest care.

Clearing of yourselves (ἀπολογίαν)

See on 1 Peter 3:15. Exculpation or self-defense from complicity with the incestuous person by their neglect and refusal to humble themselves.

Indignation (ἀγανάκτησιν)

Only here in the New Testament. Compare the kindred verb ἀγανακτέω to be indignant, Matthew 20:24; Mark 10:14, etc.

Revenge (ἐκδίκησιν)

An unfortunate rendering, because of the personal feeling of vindictiveness which attaches to the popular usage. Rev. avenging is little, if any, better. It is rather meting out of justice; doing justice to all parties. See on Luke 18:3; see on Luke 21:22. The word has, however, the sense of requital (see on Romans 12:19; compare 2 Thessalonians 1:8), and carries with it, etymologically, the sense of vindication, as Luke 18:7, Luke 18:8. Bengel remarks that the six results of godly sorrow fall into pairs: clearing and indignation relating to the disgrace of the Church; fear and longing (vehement desire) to the apostle; zeal and avenging to the offender.

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.

The best texts place a period after were comforted, transfer the δὲ and (yea) from after ἐπί exceedingly the more to directly after ἐπί in (your comfort), and instead of your read our. The whole, as Rev., therefore we have been comforted. And in our comfort we joyed the more exceedingly, etc.

In our comfort (ἐπί)

In addition to. Stanley, with this comfort before me, I was still more rejoiced, etc.

Wrong. Rev., correctly, I am of good courage. In you expresses the ground of his encouragement as lying in them.

An obsolete, though correct rendering. Do is used in the sense of cause or make, as Chaucer:

"She that doth me all this woe endure."

To wit is to know: Anglo-Saxon, witan; German, wissen; English, wit. So "Legend of King Arthur:" "Now go thou and do me to wit (make me to know) what betokeneth that noise in the field." Rev., we make known.

Trial of affliction (δοκιμῇ θλίψεως)

Rev., better, proof. See on experience, Romans 5:4. In much affliction, which tried and proved their christian character, their joy and liberality abounded.

Deep (κατὰ βάθους)

An adverbial expression: their poverty which went down to the depths.

Liberality (ἁπλότητος)

Or singleness. See on simplicity, Romans 12:8. It is better to throw the verse into two parallel clauses, instead of making abundance of joy and deep poverty the joint subject of abounded. Render: How that in much proof of affliction was the abundance of their joy, and their deep poverty abounded unto the riches, etc.