2 Corinthians
Chapter 6
1 1 2 Working together, then, we appeal to you not to receive the grace of God in vain.
我们与天主合作的人，也劝你们不要白受天主的恩宠──
2 For he says: ＂In an acceptable time 3 I heard you, and on the day of salvation I helped you.＂ Behold, now is a very acceptable time; behold, now is the day of salvation.
因为经上说：‘在悦纳的时候，我俯允了你；在救恩的时日，我帮助了你。’看！如今正是悦纳的时候；看，如今正是救恩的时日──
3 We cause no one to stumble 4 in anything, in order that no fault may be found with our ministry;
我们在任何事上，为避免这职务受诋毁，不但没有给任何人跌倒的因由，
4 5 6 on the contrary, in everything we commend ourselves as ministers of God, through much endurance, in afflictions, hardships, constraints,
反而处处表现我们自己，有如天主的仆役，就是以持久的坚忍，在艰难、贫乏、困苦之中，
5 beatings, imprisonments, riots, labors, vigils, fasts;
在拷打、监禁、暴乱之中，在劳若、不寝、不食之中，
6 7 by purity, knowledge, patience, kindness, in a holy spirit, in unfeigned love,
以清廉，以明智，以容忍，以慈惠，以圣神，以无伪的爱情，
7 in truthful speech, in the power of God; with weapons of righteousness at the right and at the left;
以真理的言辞，以天主的德能，以左右两手中正义的武器，
8 through glory and dishonor, insult and praise. We are treated as deceivers and yet are truthful; 8
历经光荣的凌辱，恶名和美名；像是迷惑人的，却是真诚的；
9 as unrecognized and yet acknowledged; as dying and behold we live; as chastised and yet not put to death;
像是人所不知的，却是人所共知的；像是待死的，看！我们却活着；像是受惩罚的，却没有置于死地；
10 as sorrowful yet always rejoicing; as poor yet enriching many; as having nothing and yet possessing all things.
像是忧苦的，却常常喜乐；像是贫困的，却使许多人富足；像是一无所有的，却无所不有。
11 9 We have spoken frankly to you, Corinthians; our heart is open wide.
格林多人啊！我们的口向你们张开了，我们的心也敞开了。
12 You are not constrained by us; you are constrained by your own affections.
你们在我们心内并不窄狭，而是你们的心肠窄狭。
13 As recompense in kind (I speak as to my children), be open yourselves.
为了以报还报，如今我对你们犹如对自己的孩子说：你们也敞开你们的心罢！
14 10 11 Do not be yoked with those who are different, with unbelievers. For what partnership do righteousness and lawlessness have? Or what fellowship does light have with darkness?
你们不要与不信的人共负一轭，因为正义与不法之间，那能有什么相通？或者，光明之于黑暗，那能有什么联系？
15 What accord has Christ with Beliar? Or what has a believer in common with an unbeliever?
基督之于贝里雅耳，那能有什么协和？或者，信者与不信者，那能有什么股份？
16 What agreement has the temple of God with idols? For we are the temple of the living God; as God said: ＂I will live with them and move among them, 12 and I will be their God and they shall be my people.
天主的殿与偶像，那能有什么相合？的确，我们就是生活的天主的殿，正如天主所说的：‘我要在他们内居住，我要在他们中徘徊；我要做他们的天主，他们要做我的百姓。’
17 Therefore, come forth from them and be separate,＂ says the Lord, ＂and touch nothing unclean; then I will receive you
为此，‘你们应当从他们中间出来，离开他们──这是上主说的──你们不可触摸不洁之物，我要收纳你们，
18 and I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty.＂
我要做你们的父亲，你们要做我的子女；这是全能的上主说的。’
Footnotes(注解)
1 [1-10] This paragraph is a single long sentence in the Greek, interrupted by the parenthesis of 2 Cor 6:2. The one main verb is ＂we appeal.＂ In this paragraph Paul both exercises his ministry of reconciliation (cf 2 Cor 5:20) and describes how his ministry is exercised: the ＂message of reconciliation＂ (2 Cor 5:19) is lived existentially in his apostolic experience.
2 [1] Not to receive . . . in vain: i.e., conform to the gift of justification and new creation. The context indicates how this can be done concretely: become God's righteousness (2 Cor 5:21), not live for oneself (2 Cor 5:15) be reconciled with Paul (2 Cor 6:11-13; 7:2-3).
3 [2] In an acceptable time: Paul cites the Septuagint text of Isaiah 49:8; the Hebrew reads ＂in a time of favor＂; it is parallel to ＂on the day of salvation.＂ Now: God is bestowing favor and salvation at this very moment, as Paul is addressing his letter to them.
4 [3] Cause no one to stumble: the language echoes that of 1 Cor 8-10 as does the expression ＂no longer live for themselves＂ in 2 Cor 5:15. That no fault may be found: i.e., at the eschatological judgment (cf 1 Cor 4:2-5).
5 [4b-5] Through much endurance: this phrase functions as a subtitle; it is followed by an enumeration of nine specific types of trials endured.
6 [4a] This is the central assertion, the topic statement for the catalogue that follows. We commend ourselves: Paul's self-commendation is ironical (with an eye on the charges mentioned in 2 Cor 3:1-3) and paradoxical (pointing mostly to experiences that would not normally be considered points of pride but are perceived as such by faith). Cf also the self-commendation in 2 Cor 11:23-29. As ministers of God: the same Greek word, diakonos, means ＂minister＂ and ＂servant＂; cf 2 Cor 11:23, the central assertion in a similar context, and 1 Cor 3:5.
7 [6-7a] A list of virtuous qualities in two groups of four, the second fuller than the first.
8 [8b-10] A series of seven rhetorically effective antitheses, contrasting negative external impressions with positive inner reality. Paul perceives his existence as a reflection of Jesus' own and affirms an inner reversal that escapes outward observation. The final two members illustrate two distinct kinds of paradox or apparent contradiction that are characteristic of apostolic experience.
9 [11-13] Paul's tone becomes quieter, but his appeal for acceptance and affection is emotionally charged. References to the heart and their mutual relations bring the development begun in 2 Cor 2:14-3:3 to an effective conclusion.
10 [6:14-7:1] Language and thought shift noticeably here. Suddenly we are in a different atmosphere, dealing with a quite different problem. Both the vocabulary and the thought, with their contrast between good and evil, are more characteristic of Qumran documents or the Book of Revelation than they are of Paul. Hence, critics suspect that this section was inserted by another hand.
11 [14-16a] The opening injunction to separate from unbelievers is reinforced by five rhetorical questions to make the point that Christianity is not compatible with paganism. Their opposition is emphasized also by the accumulation of five distinct designations for each group. These verses are a powerful statement of God's holiness and the exclusiveness of his claims.
12 [16c-18] This is a chain of scriptural citations carefully woven together. God's covenant relation to his people and his presence among them (2 Cor 6:16) is seen as conditioned on cultic separation from the profane and cultically impure (2 Cor 6:17); that relation is translated into the personal language of the parent-child relationship, an extension to the community of the language of 2 Sam 7:14 (2 Cor 6:18). Some remarkable parallels to this chain are found in the final chapters of Revelation. God's presence among his people (Rev 21:22) is expressed there, too, by applying 2 Sam 7:14 to the community (Rev 21:7). There is a call to separation (Rev 18:4) and exclusion of the unclean from the community and its liturgy (Rev 21:27). The title ＂Lord Almighty＂ (Pantokrator) occurs in the New Testament only here in 2 Cor 6:18 and nine times in Rev.