2 Corinthians 6:16-7:1 – Perfecting Holiness

Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 1 Feb. 2026
Underlined words in Scripture quotes indicate words that are in common with the Greek text of the sermon passage. Otherwise, underlining indicates words to emphasize when reading this transcript out loud.

Introduction

v.16 – Proof That, As The Temple Of God, Believers Are Holy

v.17 The Historic Corollary to Holiness is Separation From Uncleanness

v.18 The Result Of Holiness Is To Enjoy Being Children Of God

7:1 Hope In – and Fear Of – God Lead to Cleaning Defilement From Self

2 Corinthians 6:16-7:1 – Comparison of Textual Traditions & VersionsA

ByzantineB

NAW

KJVC

RheimsD

MurdockE

CopticF

16a τίς δὲ συγκατά­θεσις ναῷ Θεοῦ μετὰ εἰδώλων; ὕμεῖςG γὰρ ναὸς Θεοῦ ἐστε ζῶντος,

16a And what agree­ment is there in the temple of God with idols? For the temple of the living God is what y’all are,

16a And what agreement hath the temple of God with idols? for ye are the temple of the living God;

16a And what agreement hath the temple of God with idols? For you are the temple of the living God:

16a or what agreement hath the temple of God with that of demons? For ye are the temple of the living God;

16a Or what is the union of theS/aB temple of God with that of the idols? For we [are] the temple of the living God:

6:16b καθὼς εἶπεν ὁ Θεὸς ὅτι ἐνοικήσω ἐνH αὐτοῖς καὶ ἐμπεριπατή­σωI, καὶ ἔσομαι αὐτῶν Θεός, καὶ αὐτοὶ ἔσονταί μουJ λαός.

16b just as God said that, “I will be at home among and walk among them, and I will be their God and as for them, they will be my people.”

16b as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.

as God saith: I will dwell in them and walk among [themK]. And I will be their God: and they shall be my people.

as it is said, I will dwell among them, and walk among [them], and will be their God, and they shall be my people.

according as God said, I shall dwell in them, and {XS/I shallB} walk in [them]; {and XS/X I shallB} be­come to them [for] god, and they (will) become to me for a people.

17 διὸ ἐξέλθατεL ἐκ μέσου αὐτῶν καὶ ἀφορίσ­θητεM, λέγει Κύριος, καὶ ἀκαθάρτου μὴ ἅπτεσθεN, κἀγὼ εἰσδέξομαιO ὑμᾶς,

17 “Therefore y’all must come out from the midst of them and be separated,” says the Lord, “and don’t be in contact with uncleanness,” and “I will take y’all in,

17 Where­fore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,

17 Where­fore: Go out from among them and be ye separate, saith the Lord, and touch not the unclean thing:
18 And I will receive you.

17 Where­fore, come ye out from among them, and be ye separate [from them], saith the Lord; and come not near the un­clean thing, and I will receive you;

17 Therefore come out from their midst and be separated [from them], saith the Lord; touch not that which is un­clean; and I shall accept you,

18 καὶ ἔσο­μαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺςP καὶ θυγατέρας, λέγει Κύριος παντο­κράτωρQ.

18 and “I will be to y’all for a father, and you yourselves will be to me for sons” and daughters, says the Lord Almighty.

18 And will be a Father unto you, and ye shall be my sons and daugh­ters, saith the Lord Almighty.

And will be a Father to you: and you shall be my sons and daugh­ters, saith the Lord Almighty.

18 and will be to you a Father, and ye shall be sons and daughters to me, saith the Lord Almighty.

18 and become to you unto a father, and ye [alsoB] (will) become to me unto sons and daughters, saith the Lord [GodS] the omnipotent.

7:1 ταύτας οὖν ἔχοντες τὰς ἐπαγγελίας, ἀγαπητοί, καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ R σαρκὸς καὶ πνεύματοςS, ἐπιτελοῦντες ἁγιωσύνην ἐν φόβῳ Θεοῦ.

7:1 There­fore, loved ones, since we have these promi­ses, let us cleanse our­selves from all defilement of flesh and spirit, per­fecting holi­ness in the fear of God.

1 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.

1 Having therefore these pro­mises, [dear­ly] beloved, let us cleanse ourselves from all de­filement of the flesh and of the spirit, perfecting sanctifica­tion in the fear of God.

1 Seeing, therefore, we have these promises, [my] beloved, let us cleanse ourselves from all de­filement of the flesh and of the spirit; and let us work right­eousness, in the fear of God.

7:1 Having there­fore these promises, [my] beloved, let us cleanse our­selves out of every pollu­tion of the flesh and [theS] spirit, per­fecting sanc­tification in the fear of God.



1See endnote K for explanation of why KJV reads “ye” whereas newer versions read “we.” Either way, they are plural and refer to the church rather than to a single individual. Cf. 1 Corinthians 3:16 “Haven't y'all known that y'all are the inner-sanctum of God, and [that] the Spirit of God resides in y'all?” (NAW)

2Paul cannot be quoting the Septuagint, for the LXX seems to have mistranslated the Hebrew phrase ‎ וְשָׁכַנְתִּי בְּתוֹךְ (“And I will settle down/reside/dwell among...”) as καὶ ἐπικληθήσομαι (“And I will be called upon by...”).

3This verse is apparently not in the Septuagint.

4LXX = κατασκηνώσει ... ἐν μέσῳ (The LXX of Zech. 2:10 uses the same words), closely-synonymous with ἐνοικήσω ἐν in 2 Cor 6:16.

5μονὴν παρ᾿ αὐτῷ ποιήσομεν a synonymous phrase to Paul’s more-succinct ἐνοικήσω ἐν αὐτοῖς in 2 Cor 6:16.

6Here, Paul uses a simplified form of enoikw, removing the prepositional prefix to form the verb oikw. The form with the prepositional prefix enoikw appears at the end of this verse, however.

7LXX = θήσω τὴν διαθήκην μου ἐν..., a practically synonymous statement to 2 Cor. 6:16 ἐνοικήσω ἐν...

8Compare LXX of Lev. 26:12 …καὶ ἐμπεριπατήσω ἐν ὑμῖν καὶ ἔσομαι ὑμῶν θεός καὶ ὑμεῖς ἔσεσθέ μου λαός.
with Greek of 2 Cor. 6:16 ...καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν Θεός, καὶ αὐτοὶ ἔσονταί μου λαός.

9Although this verb (enoikw) occurs in the Septuagint, it never occurs as God saying, “I will dwell,” and Paul is the only New Testament author who uses it.

10The LXX of Jeremiah adds the preposition εις in each phrase, but you can’t tell that from the English translation.

11σκηνώσει μετ᾿ αὐτῶν, effectively synonymous with ἐνοικήσω ἐν αὐτοῖς in 2 Cor 6:16. Although oikos (“house”) connotes more permanance than skene (“tent”), the context of this verse in Revelation implies every bit as much permanance.

12In the Septuagint verse numbering system, this is actually 2:1.

13τέκνα (here and in 1 John 3), synonymous with υἱοὺς καὶ θυγατέρας in 2 Cor. 6:18.

14μιαίνουσι, a verb with synonymous root meaning to the noun μολυσμοῦ in 2 Cor. 7:1.

15ψυχῆς, compare with σαρκὸς καὶ πνεύματος in 2 Cor. 7:1.

16ἄσπιλοι καὶ ἀμώμητοι, alpha privatives of synonyms to μολυσμοῦ in 2 Cor. 7:1.

17ἁγνίζει, comparable to καθαρίσωμεν in 2 Cor. 7:1.

18cf. Lenski: “The durative participle excludes sanctification that is attained by one act...”

AWhen a translation adds words not in the Greek text, but does not indicate it has done so by the use of italics or greyed-out text, I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Greek word or departs too far from the grammar form of the original text, I use strikeout. And when a version omits a word which is in the original text, I insert an X. I also place an X at the end of a word if the original word is plural but the English translation is singular. I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. NAW is my translation. My original chart includes annotated copies of the NKJV, NASB, NIV, and ESV, but I erase them from the online edition so as not to infringe on their copyrights.

BThis Greek New Testament is the 1904 "Patriarchal" edition of the Greek Orthodox Church. As published by E-Sword in 2016. The Robinson-Pierpont Byzantine majority text of the Greek New Testament (GNT) and the Textus Receptus are very similar. The Westcott-Hort, Nestle-Aland, UBS, and Tregelles editions, however, are a slightly-different family of GNTs developed since the mid-19th century, focusing on the few manuscripts which are older than the Byzantine manuscripts. Even so, the practical differences in the text between these two editing philosophies are minimal.

C1769 King James Version of the Holy Bible; public domain. As published by E-Sword in 2019.

DRheims New Testament first published by the English College at Rheims, A.D. 1582, Revised and Diligently Compared with the Latin Vulgate by Bishop Richard Challoner, Published in 1582, 1609, 1752. As published on E-Sword in 2016.

EJames Murdock, A Literal Translation from the Syriac Peshito Version, 1851, Robert Carter & Brothers, New York. Scanned and transcribed by Gary Cernava and published electronically by Janet Magierra at http://www.lightofword.org, and published on E-Sword in 2023.

FThis is my conflation of the English translations of the Northern Bohairic and Southern Sahidic traditions published by Oxford Clarendon Press in 1905 and 1920 respectively, neither of which named the translator or editor. The beginnings and ends of multiple-word variants are marked out with brackets, with a superscript “S” for Sahidic or “B” for Bohairic. The editor of the Sahidic compilation did not have manuscripts for vs. 11, 12, 14, & 15, and it does not appear that English tanslations of subsequently-discovered manuscripts have been published, so variants in that section for that tradition are not listed.

GThis is the reading of the majority of Greek manuscripts (the oldest of which date to the 3rd and 5th centuries AD) and of the Textus Receptus and Greek Orthodox editions, but contemporary critical editions change the pronoun to the first person “we… are,” which is found in about 12 Greek manuscripts (the oldest of which date to the 4th and 7th centuries AD – although one of the 4th century manuscripts, the Sinaiticus, at an unknown date was corrected to the traditional reading “you are”). The ancient Latin and Syriac versions support the traditional reading with plural “you… are…” whereas the Coptic versions support the first person reading “we... are…” All the English versions translated since the mid-1800’s read “we” (except for the NKJV), but it does not change the meaning because this is merely a distinction in perspective as to whether Paul and Timothy were emphasizing that the Corinthian Christians were God’s temple (while not denying that they and other Christians were too) or whether Paul and Timothy framed the statement generally to include all Christians (not excluding the Corinthian Christians).

HKJV & NASB = “in,” NIV = “with,” ESV = “among.” Calvin: “If, then, any one objects, that the particle in simply means among, I grant it; but I affirm that, from the circumstance that God promises that he will dwell among us, we may infer that he also remains in us.” Leigh’s Annotations = “‘I will indwell in them,’ so the words are. There are two ins in the original, as if God could have never enough communion with them.”

IDespite the reading of every English version published since 1850, no Greek manuscript repeats “in them” after this second verb “walk among,” and the Latin doesn’t either. The ancient Peshitta and Coptic versions, however, do repeat the phrase “in them,” and the original text quoted by Paul from Leviticus 26:11 also contains this prepositional phrase after “walk among.”

JThis genitive form (“of/belonging to me” – matching the genetive “of them” in the earlier parallel phrase in this verse) is the reading of only 8 Greek manuscripts (including the four oldest-known from the 3rd - 5th centuries AD), but is reflected in all the modern critical editions of the GNT. The majority of Greek manuscripts (the oldest dated to the 6th century AD) and the Latin Vulgate and Coptic versions spell this pronoun in the dative case (“with/to me”), which is reflected in the Textus Receptus and the Greek Orthodox edition from St. Spiridon. Thankfully, it isn’t a significant difference in meaning. Notice in v. 18, where this same statement is repeated, that the dative case “to me” is undisputed.

KThe Vulgate follows the Greek text and does not repeat the phrase “in them;” this phrase was added interpretively by the English translators.

LThis is the reading of 10 Greek manuscripts (including three of the oldest-known dating from the 3rd - 5th centuries AD) and of all the contemporary critical Greek New Testament editions. However, the majority of Greek manuscripts (the oldest dating to the 6th century AD) as well as the St. Spiridon edition of the GNT and the Textus Receptus spell the ending -ετε instead of -ατε. There is no difference in meaning or grammar form; it’s just two ways to spell the same word. The Aorist Imperative here indicates to make a beginning of coming out.

MThe Peshitta and Coptic versions add “from them,” and the ESV and NLT followed suit. This added phrase is not in any Greek manuscript, nor is it in the Vulgate or in the O.T. passage quoted by Paul & Timothy, but it doesn’t change the meaning. The only other verse in the Greek Bible containing both “come out” and “be separate” is
Isa. 52:11 ...καὶ ἀκαθάρτου μὴ ἅπτεσθε ἐξέλθατε ἐκ μέσου αὐτῆς ἀφορίσθητε...
Compare with 2 Cor. 6:17 ...ἐξέλθατεi ἐκ μέσου αὐτῶν καὶ ἀφορίσ­θητε, λέγει Κύριος, καὶ ἀκαθάρτου μὴ ἅπτεσθε...

NThis prohibitive in the present tense assumes that there has been contact, commanding that it be stopped and not continued. (A. T. Robertson)

OThis word is used in the LXX throughout the latter prophets to speak of the restoration of Israel after the Babylonian captivity, foreshadowing the formation of the New Testament church: Hos. 8:10, Mic. 4:6, Zeph. 3:19-20; Zech. 10:8-10, Jer. 23:3, and Ezek. 11:17, 20:34 & 41.

PThis appears to be based upon 2 Samuel 7:14a ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν...
Compare with 2 Cor. 6:18a καὶ ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς...

QThis is the only occurrence of “Almighty” in the GNT outside of the book of Revelation.

RAlthough this noun only shows up one other place in the Bible in Jeremiah, its verbal form shows up 13 times, including notably Sir. 13:1; 21:28; 22:13; Zech. 14:2; Isa. 59:3; 65:4; Jer. 23:11; Lam. 4:14; 1 Cor. 8:7; Rev. 3:4; 14:4. In these passages, murder (“blood”), sexual immorality, idol-worship, and lying are “defiling” influences.

SPhillip Hughes: “Their force in the passage before us is, as Bachmann points out, psychological, not ethical.” His commentary ably disproves the claim that “flesh and spirit” was un-Pauline due to his setting them in opposition to each other elsewhere, calls into question Tertullian’s variant “flesh and blood,” and argues against Augustine’s claim that “spirit” could be moved to a later point in the sentence.

8