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2. Receive (cwrhsate). From cwrov place or space. Primarily, to leave a space, make room for. See on containing, John ii. 6; viii. 37. The meaning here is make room for us. Rev., open your hearts to us, which is felicitous in view of the reference to ch. vi. 12. It is equivalent to saying enlarge your hearts to take us in, as our heart is enlarged (ch. vi. 11).
4. My boldness. 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 (ver. 6). I am exceeding joyful (uperperisseumai th cara). Lit., I superabound with the joy. Rev., I overflow with joy. Note the article again, the joy.
5. Rest (anesin). Rev., relief. See on liberty, Acts xxiv. 23.
6. God. 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 (touv tapeinouv). Rev., the lowly. See on Matt. xi. 68. 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.
Mourning (odurmon). Only here and Matt. ii. 18. It implies a verbal expression of grief. Cebes, a disciple of Socrates, in his Pinax 147 represents Luph Lupe, Sorrow, as a woman, with her head bowed upon her breast; Odunh Odune, consuming Grief, follows, tearing her hair. By her side is Odurmov Odurmos, Lamentation, a revolting, emaciated figure, whose sister is Aqumia Athumia, Despondency.
8. Repent (metamelomai). See on Matt. xxi. 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.
9. Repentance (metanoian). See on the kindred verb repent, Matthew iii. 2, and compare on Matt. xxi. 29. Repentance is different from regret of ver. 8, indicating a moral change, as is shown by the next clause. Ye might receive damage (zhmiwqhte). Rev., might suffer loss. See on Matt. xvi. 26; Luke ix. 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.
10. Sorrow - repentance (luph - metanoian). Paul's words strike effectively at the popular identification of sorrow with repentance. Not to be repented of (ametamelhton). 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 Rom. i. 20; iv. 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 (metanoian) denoting the moral change, and to be repented of denoting the sentiment of misgiving or regret (see on Matt. xxi. 29), and so answering to luph sorrow. The Rev. brings out the distinction by substituting regret for repentance. 148 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 (katergazetai). Brings to pass. Notice that the simple verb ejrgazeti 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.
11. Sorrowed (luphqhnai). Rev., correctly, were made sorry. The verb is in the passive voice, and is so rendered by the A.V. in ver. 9, but, inconsistently, sorrowed in the next clause.
Carefulness (spoudhn). See on diligence, Rom. xii. 8. Rev., earnest care.
Revenge (ekdikhsin). 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 xviii. 3; xxi. 22. The word has, however, the sense of requital (see on Rom. xii. 19; compare 2 Thess. i. 8), and carries with it, etymologically, the sense of vindication, as Luke xviii. 7,
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.
12. Our care for you (thn spoudhn hmwn thn uper umwn). 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 (ver. 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 (prov), as in ch. i. 12; 1 Cor. xvi. 7.
13. Were comforted in your comfort (parakeklhmeqa epi th paraklhsei umwn). The best texts place a period after were comforted, transfer the de and (yea) from after ejpi exceedingly the more to directly after ejpi 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.
16. I have confidence in you (qarrw en umin). Wrong. Rev., correctly, I am of good courage. In you expresses the ground of his encouragement as lying in them.