2 Corinthians 13:7

εὐχόμεθα (אABDFGP, some cursives, Latt.) rather than εὔχομαι (D3KL, Goth., Chrys.), which follows ἐλπίζω (2 Corinthians 13:6).

7. εὐχόμεθα. For the rapid changes of number, φείσομαι (2 Corinthians 13:2), ἀσθενοῦμεν (2 Corinthians 13:4), ἐλπίζω (2 Corinthians 13:6), εὐχόμεθα (2 Corinthians 13:7), see on 2 Corinthians 1:4. Some texts read εὔχομαι (see critical note) to harmonize with ἐλπίζω: but then φανῶμεν immediately follows. He prays that he may not have to prove that he has the power of Christ to punish. He would much rather that they should amend, and that this proof should not be given; although that might expose him to the suspicion that he could give no proof. That they should do no evil, but do that which is noble and good, is much more important than that he should seem approved. For εὔχεσθαι πρὸς τὸν θεόν comp. 2Ma 15:27; and πρὸς κύριον Numbers 11:2; Numbers 21:7; 2 Kings 20:2; and πρὸς αὐτόν Job 22:27 : also in Xen. Mem. I. iii. 2. In the sense of what is morally beautiful, intrinsically right, τὸ καλόν is a stronger opposition to τὸ κακόν than τὸ� would be: the latter need not mean more than beneficial, good in its results. Moreover, τὸ καλόν implies that the goodness is perceived. In the philosophers τὸ καλόν is commonly opposed to τὸ αἰσχρόν. This is yet another philosophical expression used in this letter. We have had φαῦλος (2 Corinthians 13:10), προαιρεῖσθαι (2 Corinthians 9:7), αὐτάρκεια (2 Corinthians 9:8), πραότης and ἐπιείκεια (2 Corinthians 10:1), and now τὸ καλόν: χορηγεῖν (2 Corinthians 9:10) probably comes from the LXX. See last note on 2 Corinthians 9:10. For τὸ καλὸν ποιεῖν comp. Romans 7:21; Galatians 6:9. In Biblical Greek the phrase is peculiar to S. Paul: in Jeremiah 4:22 the true reading is καλῶς ποιῆσαι. Comp. τὸ καλὸν κατεργάζεσθαι (Romans 7:18); καλὸν ποιεῖν (James 4:17).

ὡς�. The ὡς makes this equivalent to ἀδόκιμοι φανῶμεν: ὡς = in appearance, hominum judicio.