Czech Study Bible Translation (CZ)2 Corinthians - 2. chapter - 2 Corinthians - chapter 2

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Informace o Studijní on-line bibli (SOB) (CZ)

   Aplikace, kterou právě používáte, je biblický program Studijní on-line bible (dále jen SOB) verze 2. Jedná se prozatím o testovací verzi, která je oproti původní verzi postavena na HTML5, využívá JavaScriptovou knihovnu JQuery a framework Bootstrap. Nová verze přináší v některých ohledech zjednodušení, v některých ohledech je tomu naopak. Hlavní výhodou by měla být možnost využívání knihovny JQuery pro novou verzi tooltipů (ze kterých je nově možné kopírovat jejich obsah, případně kliknout na aktivní odkazy na nich). V nové verzi by zobrazení překladů i vyhledávek mělo vypadat "profesionálněji", k dispozici by měly být navíc např. informace o modulech apod. Přehrávač namluvených překladů je nyní postaven na technologii HTML5, tzn., že již ke svému provozu nepotřebuje podporu Flash playeru (který již oficiálně např. pro platformu Android není k dispozici, a u kterého se počítá s postupným všeobecným útlumem).

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Information about the "Online Bible Study" (SOB) (EN)

   Application you're using is a biblical program Online Bible Study (SOB), version Nr. 2. This is yet a testing release, which is (compared to the previous version) based on HTML5, uses JQuery JavaScript library and Bootstrap framework. The new version brings in some aspects simplifications. The major advantage should be the possibility of using JQuery for the new version tooltips (from which it is now possible to copy their content, or click on active hyperlinks). In the new version are also available informations about the modules and the like. The player of the narrated translations is now HTML5 powered (he does not need Flash player). I hope, that the new features will be gradually added.

 

 

 

Kontakt

(kontaktné informácie - contact info - Kontaktinformationen - контактная информация - informacje kontaktowe - información de contacto - πληροφορίες επικοινωνίας)

 

Diviš Libor
URL: www.obohu.cz
E-mail: infoobohu.cz
Skype: libordivis

 

 

 

Czech Study Bible Translation (CZ)

Český studijní překlad chce přinést současnému českému čtenáři kvalitní a přesný překlad Bible. Jde o překlad studijní, v co největší míře konkordantní a důsledný. Je určen především pro každodenní studium a výklad Písma Písmem. Jeho nedílnou součástí je proto bohatý odkazový a poznámkový aparát. Naší cílovou skupinou jsou hlavně lidé, kteří chtějí jít hlouběji „do Písma“, ale nemají znalost originálních biblických jazyků. Rádi bychom, aby tento nový překlad navázal na národní písmáckou tradici, na kvality a duchovní význam Bible Kralické. Cílem překladatelského týmu je umožnit českému čtenáři, neznalému původních biblických jazyků, bibli nejen číst, ale skutečně hloubkově studovat.

Čím se ČSP snaží dosáhnout svých cílů? Na rozdíl od většiny jiných překladů se u mnoha veršů snaží nabídnout nejen tu překladovou variantu, která je překladatelům nejbližší, ale v poznámce pod čarou i další možnosti. Pokud je to možné, snaží se být tzv. konkordantní – tedy stejné slovo v originálním jazyce překládat stejným českým slovem. Používá speciálně vyvinutý bohatý poznámkový aparát, který zahrnuje mimořádný záběr desítek tisíc jazykových, historických a výkladových poznámek a odkazů. Poznámky se zabývají textem a faktografií a vyhýbají se teologickým interpretacím. Tím je ČSP dobrým kandidátem pro široké využití všemi křesťany bez ohledu na církevní příslušnost. Obsahuje také dohromady 70 stran dalších příloh a map. Specialitou ČSP je také to, že při jeho vzniku byl využíván unikátní překladatelský software BTr, vyvinutý na míru vedoucím týmu A. Zelinou. ČSP nechce rezignovat ani na krásu. Je přeložen soudobou a srozumitelnou češtinou a jeho netradiční vazbu navrhl přední český výtvarník Aleš Lamr.

Přesné překlady Bible, které umožňují všeobecný přehled, ale i hlubší studium biblických událostí, existuje prakticky ve všech zemích západní kulturní tradice. Jmenujme nejznámější New American Standard Bible (1965-1677), New Revised Standard Version (1989) v angličtině, Revidierte Elberfelder (1993), Schlachter version (1951) v němčině. U nás podobné dílo nemohlo kvůli desetiletím totalitní nesvobody vzniknout. Zaplnění této mezery v duchovním i kulturním dědictví českého národa je úkolem současné generace, která k tomu má znovu všechny podmínky. Český studijní překlad Bible by měl svému čtenáři umožňovat, aby se ve své mateřštině co nejvíce přiblížil původnímu znění, způsobu myšlení a poselství Písma.

 

Guestbook

 

 

Guestbook



 

 



Ani Gallert   (4.7.2018 - 16:24)
E-mail: cactus.gomeragmail.com
Vielen, vielen Dank für diese Seite (und dass wir sie kostenfrei nutzen können)! Sie ist sehr gut gemacht und eröffnet beim Bibelstudium völlig neue Einblicke! Eine dringende Frage habe ich zur Adolf Ernst Knoch Bibel - die Begriffe, die kursiv und hell in den Versen dargestellt sind - bedeuteten diese, die Worte wurden von Knoch hinzugefügt, weil im Original nicht mehr erhalten? Oder wie ist das zu verstehen? Vielen Dank und Gottes Segen, Ani

Hallo, Ani. Kursiv und hell - das sind die Worte, die nicht im Originaltext sind, aber sie sind wichtig für das richtige Verständnis. Sie können es im VERGLEICHS-MODUS gut sehen. Schauen Sie sich zum Beispiel das Münchener Neues Testament an...     Libor

Andreas Boldt   (27.2.2018 - 05:41)
E-mail: andyp1gmx.net
Ich habe diese Seite gefunden um einfach Bibel online zu benutzen in verschiedenen Sprachen - ich bin überzeugt das Gott sein Wort bewahrt hat in allen Sprachen. Und weiß bis zum Ende hin wird sein Wort leuchten. "Denn mein Wort wird nicht leer zu mir zurückkehren..." - Gottes Segen für die segensreiche Arbeit die ihr tut. Leider kann ich kein Tscheschisch aber habe auch Bekannte in der Slowakei und bin Euch sehr verbunden im Sinne des Protestantismus. Ich benutze die Bibel jeden Tag. Andreas Boldt

Ich danke Ihnen, Andreas. Diese Anwendung ist viel mehr als nur eine Online-Bibel. Versuchen Sie bitte herauszufinden, welche Optionen und Funktionen SOB anbietet... (Anleitung) Libor

Juraj Kaličiak   (5.2.2018 - 11:06)
E-mail: juro.kaliciakgmail.com
Nech Vám pán odplatí Jeho spôsobom, toto je nejlepšia verzia práce s Božím slovom. Vyhladávanie, režim porovnávania sú skvelé. Pracujem s touto stránkou už celé roky a cítim povinnosť povzbudiť autorov, že je toto určite požehnaná práca. Veľa to používam aj na mobile, ako rýchlu online bibliu. Oceňujem odvahu vydania prekladu Jozefa Roháčka v edícii Dušana Seberíniho s doslovným prekladom Božieho mena. Výborná je možnosť porovnania s gréckymi originál textami so strongovými číslami. Buďte požehnaní bratia. Juraj

Vďaka Juraj. Je príjemné počuť, že tento biblický program používate už dlhší čas, a že ste s ním spokojný. Snažím sa SOB stále vylepšovať. Nie sú žiadni autori - je iba jeden amatér, ktorý chce (okrem bežných funkcií biblických programov) najmä sprístupniť originálny text biblie pre všetkých - aj bez znalosti biblických jazykov. Libor

John Builer   (30.1.2018 - 07:07)
E-mail: Johnbuilercontbay.com
Ganz, ganz grosse Klasse, diese Seite, besser, als alles andere!!! Vielen Dank!!! Bitte machen Sie so weiter!!! Danke! Regards, John Builer

Danke, ich schätze es wirklich ...

Zdeněk Staněk   (27.12.2017 - 15:34)
E-mail: zdenek.stanekwhitepaper.bluefile.cz
WLC 5M 6:4 v prvním slově chybí souhláska ajin a v posledním slově dálet. Díval jsem se do jiných zpracování textu WLC a tam jsou.

OK. Upravil jsem text podle textu Tanachu.

Vladimir Bartoš   (23.11.2017 - 23:15)
E-mail: bartos.vlemail.cz
Tyto stránky jsem objevil náhodou, když jsem hledal on line čtení Bible. Jsem úplně nadšený z toho, jaké jsou zde možností a chci za to poděkovat!!

Jsem rád, že Vás tento on-line biblický program tolik zaujal. Věřím, že se to ještě zlepší, když si prostudujete návod, případně novinky na Facebooku :-)

Libor Diviš   (14.10.2016 - 08:02)
Vítejte v knize hostů. Sem můžete vkládat své komentáře k nové verzi SOB (Studijní on-line bible). Jen bych Vás chtěl poprosit, abyste si předtím prostudovali návod k tomuto biblickému programu.

Welcome. Here you can write your comments relating to this new version of the online biblical program SOB (Online Bible Study) - your assessment, proposals, error notices etc.

 

 

   

Czech Study Bible Translation (CZ)

display translators notes

1Rozhodl jsem se však, že k vám nepřijdu opět v zármutku. 2Neboť jestliže já vás zarmucuji, kdo mi bude působit radost, ne-li ten, koho já zarmucuji? 3A právě toto píšu, abych po svém příchodu neměl zármutek kvůli těm, kdo mi měli působit radost; jsem o vás všech přesvědčen, že moje radost je radostí vás všech. 4Vždyť vám píšu ve velikém soužení, v sevření srdce a s mnohými slzami; ne proto, abyste byli zarmouceni, ale abyste poznali lásku, kterou k vám překypuji.  5Způsobil-li někdo zármutek, nezpůsobil ho jen mně, ale zčásti — abych nepřeháněl — vám všem.  6Takovému člověku stačí pokárání, kterého se mu dostalo od většiny z vás. 7Takže mu raději naopak odpusťte a povzbuďte ho, aby snad přemírou zármutku nebyl takový člověk pohlcen. 8Vybízím vás tedy, abyste ho ujistili svou láskou. 9Proto vám také píšu, abych vás vyzkoušel a poznal, jste-li ve všem poslušni. 10Komu vy něco odpouštíte, odpouštím i já. Neboť i já, cokoliv jsem odpustil — měl-li jsem co odpustit — učinil jsem to pro vás před tváří Kristovou, 11abychom nebyli oklamáni od Satana; vždyť jeho úmysly nám nejsou neznámy. 12Když jsem přišel do Troady hlásat evangelium Kristovo — a naskytla se mi příležitost v Pánu —, 13můj duch neměl pokoje, protože jsem nenalezl svého bratra Tita; rozloučil jsem se s nimi a odešel do Makedonie. 14Díky Bohu, který nás stále vede v triumfálním průvodu v Kristu a zjevuje skrze nás na každém místě vůni své známosti. 15Neboť jsme Kristovou libou vůní Bohu mezi těmi, kteří jsou zachraňováni, i mezi těmi, kteří jdou do záhuby. 16Jedněm jsme vůní smrti ke smrti, druhým vůní života k životu. Ale kdo je k tomu způsobilý? 17Neboť nejsme jako mnozí, kteří kupčí s Božím slovem, nýbrž jako ti, kdo mluví z upřímnosti, jako ti, kdo mluví z Boha, tak mluvíme před Boží tváří v Kristu.


Jamieson Fausset Brown Bible Commentary
 1   REASON WHY HE HAD NOT VISITED THEM ON HIS WAY TO MACEDONIA; THE INCESTUOUS PERSON OUGHT NOW TO BE FORGIVEN; HIS ANXIETY TO HEAR TIDINGS OF THEIR STATE FROM TITUS, AND HIS JOY WHEN AT LAST THE GOOD NEWS REACHES HIM. (2Co. 2:1-17)
with myself--in contrast to "you" (2Cor 1:23). The same antithesis between Paul and them appears in 2Cor 2:2.
not come again . . . in heaviness--"sorrow"; implying that he had already paid them one visit in sorrow since his coming for the first time to Corinth. At that visit he had warned them "he would not spare if he should come again" (see on 2Cor 13:2; compare 2Cor 12:14; 2Cor 13:1). See Introduction to the first Epistle. The "in heaviness" implies mutual pain; they grieving him, and he them. Compare 2Cor 2:2, "I make you sorry," and 2Cor 2:5, "If any have caused grief (sorrow)." In this verse he accounts for having postponed his visit, following up 2Cor 1:23.

 2   For--proof that he shrinks from causing them sorrow ("heaviness").
if I--The "I" is emphatic. Some detractor may say that this (2Cor 2:1) is not my reason for not coming as I proposed; since I showed no scruple in causing "heaviness," or sorrow, in my Epistle (the first Epistle to the Corinthians). But I answer, If I be the one to cause you sorrow, it is not that I have any pleasure in doing so. Nay, my object was that he "who was made sorry by me" (namely, the Corinthians in general, 2Cor 2:3; but with tacit reference to the incestuous person in particular) should repent, and so "make me glad," as has actually taken place; "for . . . who is he then that?" &c.

 3   I wrote this same unto you--namely, that I would not come to you then (2Cor 2:1), as, if I were to come then, it would have to be "in heaviness" (causing sorrow both to him and them, owing to their impenitent state). He refers to the first Epistle (compare 1Cor 16:7; compare 1Cor 4:19, 1Cor 4:21; 1Cor 5:2-7, 1Cor 5:13).
sorrow from them of whom I ought to rejoice--that is, sorrow from their impenitence, when he ought, on the contrary, to have joy from their penitent obedience. The latter happy effect was produced by his first Epistle, whereas the former would have been the result, had he then visited them as he had originally proposed.
having confidence . . . that my joy is the joy of you all--trusting that you, too, would feel that there was sufficient reason for the postponement, if it interfered with our mutual joy [ALFORD]. The communion of saints, he feels confident in them "ALL" (his charity overlooking, for the moment the small section of his detractors at Corinth, 1Cor 13:7), will make his joy (2Cor 2:2) their joy.

 4   So far from my change of purpose being due to "lightness" (2Cor 1:17), I wrote my letter to you (2Cor 2:3) "out of much affliction (Greek, 'trouble') and anguish of heart, and with many tears."
not that ye should be grieved--Translate, "be made sorry," to accord with the translation, 2Cor 2:2. My ultimate and main object was, "not that ye might be made sorry," but that through sorrow you might be led to repentance, and so to joy, redounding both to you and me (2Cor 2:2-3). I made you sorry before going to you, that when I went it might not be necessary. He is easily made sorry, who is admonished by a friend himself weeping [BENGEL].
that ye might know the love--of which it is a proof to rebuke sins openly and in season [ESTIUS], (Ps 141:5; Pro 27:6). "Love" is the source from which sincere reproof springs; that the Corinthians might ultimately recognize this as his motive, was the apostle's aim.
which I have more abundantly unto you--who have been particularly committed to me by God (Acts 18:10; 1Cor 4:15; 1Cor 9:2).

 5   grief . . . grieved--Translate as before, "sorrow . . . made sorry." The "any" is a delicate way of referring to the incestuous person.
not . . . me, but in part--He has grieved me only in part (compare 2Cor 1:14; Rom 11:25), that is, I am not the sole party aggrieved; most of you, also, were aggrieved.
that I may not overcharge--that I may not unduly lay the weight of the charge on you all, which I should do, if I made myself to be the sole party aggrieved. ALFORD punctuates, "He hath not made sorry me, but in part (that I press not too heavily; namely, on him) you all." Thus "you all" is in contrast to "me"; and "in part" is explained in the parenthetical clause.

 6   Sufficient--without increasing it, which would only drive him to despair (2Cor 2:7), whereas the object of the punishment was, "that (his) spirit might be saved" in the last day.
to such a man--a milder designation of the offender than if he had been named [MEYER]. Rather, it expresses estrangement from such a one who had caused such grief to the Church, and scandal to religion (Acts 22:22; 1Cor 5:5).
this punishment--His being "delivered to Satan for the destruction of the flesh"; not only excommunication, but bodily disease (see on 1Cor 5:4-5).
inflicted of many--rather, "by the majority" (the more part of you). Not by an individual priest, as in the Church of Rome, nor by the bishops and clergy alone, but by the whole body of the Church.

 7   with overmuch sorrow--Greek, "with HIS overmuch sorrow."

 8   confirm your love toward him--by giving effect in act, and showing in deeds your love; namely, by restoring him to your fellowship and praying for his recovering from the sickness penally inflicted on him.

 9   For--Additional reason why they should restore the offender, namely, as a "proof" of their obedience "in all things"; now in love, as previously in punishing (2Cor 2:6), at the apostle's desire. Besides his other reasons for deferring his visit, he had the further view, though, perhaps, unperceived by them, of making an experiment of their fidelity. This accounts for his deferring to give, in his Epistle, the reason for his change of plan (resolved on before writing it). This full discovery of his motive comes naturally from him now, in the second Epistle, after he had seen the success of his measures, but would not have been a seasonable communication before. All this accords with reality, and is as remote as possible from imposture [PALEY, Horć Paulinć]. The interchange of feeling is marked (2Cor 2:4), "I wrote . . . that ye might know the love," &c.: here, "I did write, that I might know the proof of you."

 10   Another encouragement to their taking on themselves the responsibility of restoring the offender. They may be assured of Paul's apostolic sanction to their doing so.
for if I forgave anything, to whom I forgave it--The oldest manuscripts read, "For even what I have forgiven, if I have forgiven anything."
for your sakes forgave I it--He uses the past tense, as of a thing already determined on; as in 1Cor 5:3, "I have judged already"; or, as speaking generally of forgiveness granted, or to be granted. It is for your sakes I have forgiven, and do forgive, that the Church (of which you are constituent members) may suffer no hurt by the loss of a soul, and that ye may learn leniency as well as faithfulness.
in the person of Christ--representing Christ, and acting by His authority: answering to 1Cor 5:4, "In the name of our Lord Jesus Christ . . . my spirit, with the power of our Lord Jesus Christ."

 11   Literally, "That we may have no advantage gained over us by Satan," namely, by letting one of our members be lost to us through despair, we ourselves furnishing Satan with the weapon, by our repulsive harshness to one now penitent. The loss of a single sinner is a common loss; therefore, in 2Cor 2:10, he said, "for your sakes." Paul had "delivered" the offender "to Satan for the destruction of the flesh, that the Spirit might be saved" (1Cor 5:5). Satan sought to destroy the spirit also: to let him do so, would be to give him an advantage, and let him overreach us.
not ignorant of his devices--"Ignorant" and "devices" are words akin in sound and root in Greek: we are not without knowledge of his knowing schemes.

 12   Paul expected to meet Titus at Troas, to receive the tidings as to the effect of his first Epistle on the Corinthian Church; but, disappointed in his expectation there, he passed on to Macedonia, where he met him at last (2Cor 7:5-7) The history (Acts) does not record his passing through Troas, in going from Ephesus to Macedonia; but it does in coming from that country (Acts 20:6); also, that he had disciples there (Acts 20:7), which accords with the Epistle (2Cor 2:12, "a door was opened unto me of the Lord"). An undesigned coincidence marking genuineness [PALEY, Horć Paulinć]. Doubtless Paul had fixed a time with Titus to meet him at Troas; and had desired him, if detained so as not to be able to be at Troas at that time, to proceed at once to Macedonia to Philippi, the next station on his own journey. Hence, though a wide door of Christian usefulness opened to him at Troas, his eagerness to hear from Titus the tidings from Corinth, led him not to stay longer there when the time fixed was past, but he hastened on to Macedonia to meet him there [BIRKS].
to preach--literally, "for the Gospel." He had been at Troas before, but the vision of a man from Macedonia inviting him to come over, prevented his remaining there (Acts 16:8-Acts 16:12). On his return to Asia, after the longer visit mentioned here, he stayed seven days (Acts 20:6).
and--that is, though Paul would, under ordinary circumstances, have gladly stayed in Troas.
door . . . opened . . . of the Lord--Greek, "in the Lord," that is, in His work, and by His gracious Providence.

 13   no rest in my spirit--rather, "no rest for my spirit" (Gen 8:9). As here his "spirit" had no rest; so in 2Cor 7:5, his "flesh." His "spirit" under the Holy Spirit, hence, concluded that it was not necessary to avail himself of the "door" of usefulness at Troas any longer.
taking . . . leave of them--the disciples at Troas.

 14   Now--Greek, "But." Though we left Troas disappointed in not meeting Titus there, and in having to leave so soon so wide a door, "thanks be unto God," we were triumphantly blessed in both the good news of you from Titus, and in the victories of the Gospel everywhere in our progress. The cause of triumph cannot be restricted (as ALFORD explains) to the former; for "always," and "in every place," show that the latter also is intended.
causeth us to triumph--The Greek, is rather, as in Col 2:15, "triumphs over us": "leadeth us in triumph." Paul regarded himself as a signal trophy of God's victorious power in Christ. His Almighty Conqueror was leading him about, through all the cities of the Greek and Roman world, as an illustrious example of His power at once to subdue and to save. The foe of Christ was now the servant of Christ. As to be led in triumph by man is the most miserable, so to be led in triumph by God is the most glorious, lot that can befall any [TRENCH]. Our only true triumphs are God's triumphs over us. His defeats of us are our only true victories [ALFORD]. The image is taken from the triumphal procession of a victorious general. The additional idea is perhaps included, which distinguishes God's triumph from that of a human general, that the captive is brought into willing obedience (2Cor 10:5) to Christ, and so joins in the triumph: God "leads him in triumph" as one not merely triumphed over, but also as one triumphing over God's foes with God (which last will apply to the apostle's triumphant missionary progress under the leading of God). So BENGEL: "Who shows us in triumph, not [merely] as conquered, but as the ministers of His victory. Not only the victory, but the open 'showing' of the victory is marked: for there follows, Who maketh manifest."
savour--retaining the image of a triumph. As the approach of the triumphal procession was made known by the odor of incense scattered far and wide by the incense-bearers in the train, so God "makes manifest by us" (His now at once triumphed over and triumphing captives, compare Luke 5:10, "Catch," literally, "Take captive so as to preserve alive") the sweet savor of the knowledge of Christ, the triumphant Conqueror (Col 2:15), everywhere. As the triumph strikes the eyes, so the savor the nostrils; thus every sense feels the power of Christ's Gospel. This manifestation (a word often recurring in his Epistles to the Corinthians, compare 1Cor 4:5) refutes the Corinthian suspicions of his dishonestly, by reserve, hiding anything from them (2Cor 2:17; 2Cor 4:2).

 15   The order is in Greek, "For (it is) of Christ (that) we are a sweet savor unto God"; thus, the "for" justifies his previous words (2Cor 2:14), "the savor of HIS (Christ's) knowledge." We not only scatter the savor; but "we are the sweet savor" itself (Song 1:3; compare John 1:14, John 1:16; Eph 5:2; 1John 2:27).
in them that are saved--rather, "that are being saved . . . that are perishing" (see on 1Cor 1:18). As the light, though it blinds in darkness the weak, is for all that still light; and honey, though it taste bitter to the sick, is in itself still sweet; so the Gospel is still of a sweet savor, though many perish through unbelief [CHRYSOSTOM, Homilies, 5.467], (2Cor 4:3-4, 2Cor 4:6). As some of the conquered foes led in triumph were put to death when the procession reached the capitol, and to them the smell of the incense was the "savor of death unto death," while to those saved alive, it was the "savor of life," so the Gospel was to the different classes respectively.
and in them--in the case of them. "Those being saved" (2Co. 3:1-4:2): "Those that are perishing" (2Cor 4:3-5).

 16   savour of death unto death . . . of life unto life--an odor arising out of death (a mere announcement of a dead Christ, and a virtually lifeless Gospel, in which light unbelievers regard the Gospel message), ending (as the just and natural consequence) in death (to the unbeliever); (but to the believer) an odor arising out of life (that is, the announcement of a risen and living Saviour), ending in life (to the believer) (Matt 21:44; Luke 2:34; John 9:39).
who is sufficient for these things?--namely, for diffusing aright everywhere the savor of Christ, so diverse in its effects on believers and unbelievers. He here prepares the way for one purpose of his Epistle, namely, to vindicate his apostolic mission from its detractors at Corinth, who denied his sufficiency. The Greek order puts prominently foremost the momentous and difficult task assigned to him, "For these things, who is sufficient?" He answers his own question (2Cor 3:5-6), "Not that we are sufficient of ourselves, but our sufficiency is of God, who hath made us able (Greek, 'sufficient') ministers," &c.

 17   not as many-- (2Cor 11:18; Phil 2:21). Rather, "the many," namely, the false teachers of whom he treats (tenth through twelfth chapters, especially 2Cor 11:13; 1Thess 2:3).
which corrupt--Greek, "adulterating, as hucksters do wine for gain" (2Cor 4:2; Isa 1:22; 2Pet 2:3, "Make merchandise of you").
as of sincerity . . . as of God--as one speaking from (out of) sincerity, as from (that is, by the command of, and so in dependence on) God.
in Christ's--as united to Him in living membership, and doing His work (compare 2Cor 12:19). The whole Gospel must be delivered such as it is, without concession to men's corruptions, and without selfish aims, if it is to be blessed with success (Acts 20:27).


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