2 Corinthians 6:17
Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,
Original Language Analysis
ἐκ
from
G1537
ἐκ
from
Strong's:
G1537
Word #:
3 of 16
a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause literal or figurative; direct
αὐτῶν
them
G846
αὐτῶν
them
Strong's:
G846
Word #:
5 of 16
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
6 of 16
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
ἀφορίσθητε
be ye separate
G873
ἀφορίσθητε
be ye separate
Strong's:
G873
Word #:
7 of 16
to set off by boundary, i.e., (figuratively) limit, exclude, appoint, etc
λέγει
saith
G3004
λέγει
saith
Strong's:
G3004
Word #:
8 of 16
properly, to "lay" forth, i.e., (figuratively) relate (in words (usually of systematic or set discourse; whereas g2036 and g5346 generally refer to an
κύριος
the Lord
G2962
κύριος
the Lord
Strong's:
G2962
Word #:
9 of 16
supreme in authority, i.e., (as noun) controller; by implication, master (as a respectful title)
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
10 of 16
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
ἀκαθάρτου
the unclean
G169
ἀκαθάρτου
the unclean
Strong's:
G169
Word #:
11 of 16
impure (ceremonially, morally (lewd) or specially, (demonic))
μὴ
not
G3361
μὴ
not
Strong's:
G3361
Word #:
12 of 16
(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether
ἅπτεσθε·
touch
G680
ἅπτεσθε·
touch
Strong's:
G680
Word #:
13 of 16
properly, to attach oneself to, i.e., to touch (in many implied relations)
κἀγὼ
thing and
G2504
κἀγὼ
thing and
Strong's:
G2504
Word #:
14 of 16
so also the dative case ????? <pronunciation strongs="kam-oy'"/>, and accusative case ???? <pronunciation strongs="kam-eh'"/> and (or also, even, etc.
Cross References
Isaiah 52:11Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD.Revelation 18:4And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.2 Corinthians 7:1Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.Numbers 16:26And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of their's, lest ye be consumed in all their sins.Ezra 10:11Now therefore make confession unto the LORD God of your fathers, and do his pleasure: and separate yourselves from the people of the land, and from the strange wives.Proverbs 9:6Forsake the foolish, and live; and go in the way of understanding.Acts 2:40And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.Jeremiah 51:6Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of the LORD'S vengeance; he will render unto her a recompence.Ezra 6:21And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the LORD God of Israel, did eat,Numbers 16:21Separate yourselves from among this congregation, that I may consume them in a moment.
Historical Context
Paul quotes loosely from Isaiah 52:11 (LXX), originally commanding exiles to leave Babylon ceremonially clean as they carried temple vessels back to Jerusalem. Paul applies this exodus/exile typology to Christians: we are to 'come out' from spiritual Babylon (worldliness, idolatry, compromise) and maintain covenant purity as we journey to the heavenly city (cf. Rev 18:4).
Questions for Reflection
- From what specific entanglements is God calling you to 'come out' and 'be separate' in order to maintain covenant purity?
- How do you discern the difference between biblical separation (maintaining spiritual distinctiveness) and sinful separatism (Pharisaic isolationism)?
- What promise of divine reception motivates your willingness to accept the cost and loneliness that sometimes accompanies separation from worldliness?
Analysis & Commentary
Wherefore come out from among them, and be ye separate, saith the Lord (διὸ ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε, λέγει κύριος, dio exelthate ek mesou autōn kai aphoristhēte, legei kyrios)—Dio ('wherefore, therefore') grounds this command in the preceding identity: because you are God's temple. Exelthate (aorist imperative of exerchomai) commands decisive departure—'come out!' Aphoristhēte (aorist passive imperative of aphorizō, 'separate, set apart') recalls Israel's call to be a holy nation (Lev 20:24-26). This isn't social isolation but spiritual distinctiveness—refusing partnerships and practices that compromise covenant loyalty.
And touch not the unclean thing (καὶ ἀκαθάρτου μὴ ἅπτεσθε, kai akathartou mē haptesthe)—Akathartos (unclean) evokes Levitical purity laws (Lev 5:2; 11:8; Isa 52:11). Haptomai (touch, handle, cling to) suggests intimate contact. Paul applies ceremonial uncleanness metaphorically to moral and spiritual defilement—primarily idolatry and its associated immorality. The present imperative with mē means 'stop touching' or 'do not continue touching.'
And I will receive you (κἀγὼ εἰσδέξομαι ὑμᾶς, kagō eisdexomai hymas)—Eisdechomai means to receive favorably, welcome, accept. The future tense promises God's responsive reception when His people obey the call to separation. This echoes God's acceptance of Israel after they separated from Egypt (Ex 19:5-6) and anticipates eschatological acceptance into God's presence. Separation from the world is the pathway to intimacy with God—we cannot embrace both simultaneously.