2 Korintus 11:13-15

11:13 For such people are false apostles, deceitful ¹  workers, disguising themselves ²  as apostles of Christ. 11:14 And no wonder, for even Satan disguises himself ³  as an angel of light. 11:15 Therefore it is not surprising his servants also disguise themselves ⁴  as servants of righteousness, whose end will correspond to their actions. ⁵ 

2 Korintus 11:1

Paul and His Opponents

11:1 I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me!

Yohanes 2:21-22

2:21 But Jesus ⁶  was speaking about the temple of his body. ⁷  2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture ⁸  and the saying ⁹  that Jesus had spoken.

Yohanes 4:1

Departure From Judea

4:1 Now when Jesus ¹⁰  knew that the Pharisees ¹¹  had heard that he ¹²  was winning ¹³  and baptizing more disciples than John

[11:13]  ¹ tn Or “dishonest.”

[11:13]  ² tn Or “workers, masquerading.”

[11:14]  ³ tn Or “Satan himself masquerades.”

[11:15]  ⁴ tn Or “also masquerade.”

[11:15]  ⁵ tn Or “their works.”

[2:21]  ⁶ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17).

[2:21]  ⁷ tn The genitive “of his body” (τοῦ σώματος αὐτοῦ, tou swmato" autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ's resurrection.

[2:21]  sn Jesus was speaking about the temple of his body. For the author, the temple is not just the building, it is Jesus’ resurrected body. Compare the nonlocalized worship mentioned in John 4:21-23, and also Rev 21:22 (there is to be no temple in the New Jerusalem; the Lord and the Lamb are its temple). John points to the fact that, as the place where men go in order to meet God, the temple has been supplanted and replaced by Jesus himself, in whose resurrected person people may now encounter God (see John 1:18, 14:6).

[2:22]  ⁸ sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.

[2:22]  ⁹ tn Or “statement”; Grk “word.”

[4:1]  ¹⁰ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ¹¹ sn See the note on Pharisees in 1:24.

[4:1]  ¹² tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ¹³ tn Grk “was making.”