2 Korintus 4:12

4:12 As a result, ¹  death is at work in us, but life is at work in you. ² 

2 Korintus 4:11

4:11 For we who are alive are constantly being handed over to death for Jesus’ sake, so that the life of Jesus may also be made visible ³  in our mortal body. ⁴ 

2 Korintus 10:3

10:3 For though we live ⁵  as human beings, ⁶  we do not wage war according to human standards, ⁷ 

2 Korintus 13:4

13:4 For indeed he was crucified by reason of weakness, but he lives because of God’s power. For we also are weak in him, but we will live together with him, because of God’s power toward you.

2 Korintus 5:15

5:15 And he died for all so that those who live should no longer live for themselves but for him who died for them and was raised. ⁸ 

2 Korintus 2:16

2:16 to the latter an odor ⁹  from death to death, but to the former a fragrance from life to life. And who is adequate for these things? ¹⁰ 

2 Korintus 6:9

6:9 as unknown, and yet well-known; as dying and yet – see! – we continue to live; as those who are scourged ¹¹  and yet not executed;

2 Korintus 7:3

7:3 I do not say this to condemn you, for I told you before ¹²  that you are in our hearts so that we die together and live together with you. ¹³ 

2 Korintus 5:7

5:7 for we live ¹⁴  by faith, not by sight.

2 Korintus 4:10

4:10 always carrying around in our body the death of Jesus, ¹⁵  so that the life of Jesus may also be made visible ¹⁶  in our body.

2 Korintus 5:4

5:4 For we groan while we are in this tent, ¹⁷  since we are weighed down, ¹⁸  because we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life.

2 Korintus 3:6

3:6 who made us adequate ¹⁹  to be servants of a new covenant ²⁰  not based on the letter but on the Spirit, for the letter kills, but the Spirit gives life.

2 Korintus 3:3

3:3 revealing ²¹  that you are a letter of Christ, delivered by us, ²²  written not with ink but by the Spirit of the living God, not on stone tablets ²³  but on tablets of human hearts.

2 Korintus 1:8

1:8 For we do not want you to be unaware, brothers and sisters, ²⁴  regarding the affliction that happened to us in the province of Asia, ²⁵  that we were burdened excessively, beyond our strength, so that we despaired even of living.

2 Korintus 6:16

6:16 And what mutual agreement does the temple of God have with idols? For we are ²⁶  the temple of the living God, just as God said, “I will live in them ²⁷  and will walk among them, and I will be their God, and they will be my people.” ²⁸ 

2 Korintus 12:9

12:9 But ²⁹  he said to me, “My grace is enough ³⁰  for you, for my ³¹  power is made perfect ³²  in weakness.” So then, I will boast most gladly ³³  about my weaknesses, so that the power of Christ may reside in ³⁴  me.

2 Korintus 13:11

Final Exhortations and Greetings

13:11 Finally, brothers and sisters, ³⁵  rejoice, set things right, be encouraged, agree with one another, live in peace, and the God of love and peace will be with you.

2 Korintus 6:7

6:7 by truthful ³⁶  teaching, ³⁷  by the power of God, with weapons of righteousness both for the right hand and for the left, ³⁸ 

2 Korintus 13:5

13:5 Put yourselves to the test to see if you are in the faith; examine yourselves! Or do you not recognize regarding yourselves that Jesus Christ is in you – unless, indeed, you fail the test! ³⁹ 

2 Korintus 5:10

5:10 For we must all appear before the judgment seat of Christ, ⁴⁰  so that each one may be paid back according to what he has done while in the body, whether good or evil. ⁴¹ 

2 Korintus 6:6

6:6 by purity, by knowledge, by patience, by benevolence, by the Holy Spirit, ⁴²  by genuine ⁴³  love,

2 Korintus 7:1

Self-Purification

7:1 Therefore, since we have these promises, dear friends, let us cleanse ourselves ⁴⁴  from everything that could defile the body ⁴⁵  and the spirit, and thus accomplish ⁴⁶  holiness out of reverence for God. ⁴⁷ 

2 Korintus 10:2

10:2 now I ask that when I am present I may not have to be bold with the confidence that (I expect) I will dare to use against some who consider us to be behaving ⁴⁸  according to human standards. ⁴⁹ 

2 Korintus 3:8

3:8 how much more glorious will the ministry of the Spirit be? ⁵⁰ 

2 Korintus 1:9

1:9 Indeed we felt as if the sentence of death had been passed against us, ⁵¹  so that we would not trust in ourselves ⁵²  but in God who raises the dead.

2 Korintus 4:14

4:14 We do so ⁵³  because we know that the one who raised up Jesus ⁵⁴  will also raise us up with Jesus and will bring us with you into his presence.

2 Korintus 5:6

5:6 Therefore we are always full of courage, and we know that as long as we are alive here on earth ⁵⁵  we are absent from the Lord –

2 Korintus 5:17

5:17 So then, if anyone is in Christ, he is a new creation; what is old has passed away ⁵⁶  – look, what is new ⁵⁷  has come! ⁵⁸ 

2 Korintus 6:14

Unequal Partners

6:14 Do not become partners ⁵⁹  with those who do not believe, for what partnership is there between righteousness and lawlessness, or what fellowship does light have with darkness?

2 Korintus 7:10

7:10 For sadness as intended by God produces a repentance that leads to salvation, leaving no regret, but worldly sadness brings about death.

2 Korintus 1:12

Paul Defends His Changed Plans

1:12 For our reason for confidence ⁶⁰  is this: the testimony of our conscience, that with pure motives ⁶¹  and sincerity which are from God ⁶²  – not by human wisdom ⁶³  but by the grace of God – we conducted ourselves in the world, and all the more ⁶⁴  toward you.

2 Korintus 3:17

3:17 Now the Lord is the Spirit, and where the Spirit of the Lord is present, ⁶⁵  there is freedom.

2 Korintus 6:3

6:3 We do not give anyone ⁶⁶  an occasion for taking an offense in anything, ⁶⁷  so that no fault may be found with our ministry.

2 Korintus 8:13

8:13 For I do not say this so there would be relief for others and suffering for you, but as a matter of equality.

2 Korintus 11:18

11:18 Since many ⁶⁸  are boasting according to human standards, ⁶⁹  I too will boast.

2 Korintus 12:18

12:18 I urged Titus to visit you ⁷⁰  and I sent our ⁷¹  brother along with him. Titus did not take advantage of you, did he? ⁷²  Did we not conduct ourselves in the same spirit? Did we not behave in the same way? ⁷³ 

2 Korintus 1:3

Thanksgiving for God’s Comfort

1:3 Blessed is ⁷⁴  the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort,

2 Korintus 2:14-15

Apostolic Ministry

2:14 But thanks be to God who always leads us in triumphal procession ⁷⁵  in Christ ⁷⁶  and who makes known ⁷⁷  through us the fragrance that consists of the knowledge of him in every place. 2:15 For we are a sweet aroma of Christ to God among those who are being saved and among those who are perishing –

2 Korintus 5:5

5:5 Now the one who prepared us for this very purpose ⁷⁸  is God, who gave us the Spirit as a down payment. ⁷⁹ 

2 Korintus 5:9

5:9 So then whether we are alive ⁸⁰  or away, we make it our ambition to please him. ⁸¹ 

2 Korintus 5:13-14

5:13 For if we are out of our minds, it is for God; if we are of sound mind, it is for you. 5:14 For the love of Christ ⁸²  controls us, since we have concluded this, that Christ ⁸³  died for all; therefore all have died.

2 Korintus 9:10

9:10 Now God ⁸⁴  who provides seed for the sower and bread for food will provide and multiply your supply of seed and will cause the harvest of your righteousness to grow.

2 Korintus 10:16

10:16 so that we may preach the gospel in the regions that lie beyond you, and not boast of work already done in another person’s area.

2 Korintus 12:6

12:6 For even if I wish to boast, I will not be a fool, for I would be telling ⁸⁵  the truth, but I refrain from this so that no one may regard ⁸⁶  me beyond what he sees in me or what he hears from me,

2 Korintus 12:19

12:19 Have you been thinking all this time ⁸⁷  that we have been defending ourselves to you? We are speaking in Christ before God, and everything we do, dear friends, is to build you up. ⁸⁸ 

2 Korintus 13:7

13:7 Now we pray to God that you may not do anything wrong, not so that we may appear to have passed the test, ⁸⁹  but so that you may do what is right ⁹⁰  even if we may appear to have failed the test. ⁹¹ 

2 Korintus 12:21

12:21 I am afraid that ⁹²  when I come again, my God may humiliate me before you, and I will grieve for ⁹³  many of those who previously sinned and have not repented of the impurity, sexual immorality, and licentiousness that they have practiced.

[4:12]  ¹ tn Or “So then.”

[4:12]  ² tn Grk “death is at work in us, but life in you”; the phrase “is at work in” is repeated in the translation for clarity.

[4:11]  ³ tn Or “may also be revealed.”

[4:11]  ⁴ tn Grk “mortal flesh.”

[10:3]  ⁵ tn Grk “we walk.”

[10:3]  ⁶ tn Grk “in the flesh.”

[10:3]  ⁷ tn Grk “according to the flesh.”

[5:15]  ⁸ tn Or “but for him who died and was raised for them.”

[2:16]  ⁹ tn The same Greek word (ὀσμή, osmh) translated “odor” here (in relation to the stench of death) has been translated “fragrance” in 2:14 and in the next phrase of the present verse. The word itself can describe a smell or odor either agreeable or disagreeable depending on the context (L&N 79.45).

[2:16]  ¹⁰ sn These things refer to the things Paul is doing in his apostolic ministry.

[6:9]  ¹¹ tn Grk “disciplined,” but in this context probably a reference to scourging prior to execution (yet the execution is not carried out).

[7:3]  ¹² sn See 2 Cor 1:4-7.

[7:3]  ¹³ tn The words “with you” are not in the Greek text, but are implied.

[5:7]  ¹⁴ tn Grk “we walk.”

[4:10]  ¹⁵ tn The first clause of 2 Cor 4:10 is elliptical and apparently refers to the fact that Paul was constantly in danger of dying in the same way Jesus died (by violence at least). According to L&N 23.99 it could be translated, “at all times we live in the constant threat of being killed as Jesus was.”

[4:10]  ¹⁶ tn Or “may also be revealed.”

[5:4]  ¹⁷ sn See the note in 5:1 on the phrase the tent we live in.

[5:4]  ¹⁸ tn Or “we are burdened.”

[3:6]  ¹⁹ tn Or “competent.”

[3:6]  ²⁰ sn This new covenant is promised in Jer 31:31-34; 32:40.

[3:3]  ²¹ tn Or “making plain.”

[3:3]  ²² tn Grk “cared for by us,” an expression that could refer either to the writing or the delivery of the letter (BDAG 229 s.v. διακονέω 1). Since the following phrase refers to the writing of the letter, and since the previous verse speaks of this “letter” being “written on our [Paul’s and his companions’] hearts” it is more probable that the phrase “cared for by us” refers to the delivery of the letter (in the person of Paul and his companions).

[3:3]  ²³ sn An allusion to Exod 24:12; 31:18; 34:1; Deut 9:10-11.

[1:8]  ²⁴ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1., where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:8]  ²⁵ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[6:16]  ²⁶ tc Most witnesses, including some important ones (Ì⁴⁶ א² C D² F G Ψ 0209 Ï lat sy Tert), read ὑμεῖς…ἐστε (Jumei"…este, “you are”) instead of ἡμεῖς…ἐσμεν (Jhmei"…esmen, “we are”) here, but several other early and important mss (א* B D* L P 0243 6 33 81 326 365 1175 1739 1881 2464 co Cl Or) have ἡμεῖς…ἐσμεν. The external evidence is somewhat in favor of the first person pronoun and verb; the internal evidence weighs in even stronger. In light of the parallel in 1 Cor 3:16, where Paul uses ἐστε (“you are the temple of God”), as well as the surrounding context here in which the second person verb or pronoun is used in vv. 14, 17, and 18, the second person reading seems obviously motivated. The first person reading can explain the rise of the other reading, but the reverse is not as easily done. Consequently, the first person reading of ἡμεῖς…ἐσμεν has all the credentials of authenticity.

[6:16]  ²⁷ tn Or “live among them,” “live with them.”

[6:16]  sn I will live in them. The OT text that lies behind this passage (Lev 26:11-12) speaks of God dwelling in the midst of his people. The Greek preposition en in the phrase en autoi" (“in them”) can also have that meaning (“among” or “with”). However, Paul appears to be extending the imagery here to involve God (as the Spirit) dwelling in his people, since he calls believers “the temple of the living God” in the previous clause, imagery he uses elsewhere in his writings (1 Cor 3:16; Eph 2:21-22).

[6:16]  ²⁸ sn A quotation from Lev 26:12; also similar to Jer 32:38; Ezek 37:27.

[12:9]  ²⁹ tn Here καί (kai) has been translated as “but” because of the contrast implicit in the context.

[12:9]  ³⁰ tn Or “is sufficient.”

[12:9]  ³¹ tc The majority of later mss (א² A^c D¹ Ψ 0243 0278 33 1739 1881 Ï) as well as some versional witnesses include the pronoun “my” here, but the omission of the pronoun has excellent external support (Ì^46vid א* A* B D* F G latt). Scribes probably added the pronoun for clarity, making the obvious referent explicit. This would also make “power” more parallel with “my grace.” Though the original text probably did not include “my,” scribes who added the word were following the sense of Paul’s statement.

[12:9]  tn The pronoun “my” was supplied in the translation to clarify the sense of Paul’s expression.

[12:9]  ³² tn Or “my power comes to full strength.”

[12:9]  ³³ tn “Most gladly,” a comparative form used with superlative meaning and translated as such.

[12:9]  ³⁴ tn Or “may rest on.”

[13:11]  ³⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:8.

[6:7]  ³⁶ tn Grk “by the word of truth”; understanding ἀληθείας (alhqeias) as an attributive genitive (“truthful word”).

[6:7]  ³⁷ tn Or “speech.” In this context it is more likely that λόγος (logos) refers to Paul’s message (thus “teaching”) than to his speech in general.

[6:7]  ³⁸ tn The phrase “for the right hand and for the left” possibly refers to a combination of an offensive weapon (a sword for the right hand) and a defensive weapon (a shield for the left).

[13:5]  ³⁹ tn Or “unless indeed you are disqualified.”

[5:10]  ⁴⁰ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a common item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. Use of the term in reference to Christ’s judgment would be familiar to Paul’s 1st century readers.

[5:10]  ⁴¹ tn Or “whether good or bad.”

[6:6]  ⁴² tn Or “by holiness of spirit.”

[6:6]  ⁴³ tn Or “sincere.”

[7:1]  ⁴⁴ tn Or “purify ourselves.”

[7:1]  ⁴⁵ tn Grk “from every defilement of the flesh.”

[7:1]  ⁴⁶ tn Grk “accomplishing.” The participle has been translated as a finite verb due to considerations of contemporary English style, and “thus” has been supplied to indicate that it represents a result of the previous cleansing.

[7:1]  ⁴⁷ tn Grk “in the fear of God.”

[10:2]  ⁴⁸ tn Grk “consider us as walking.”

[10:2]  ⁴⁹ tn Grk “according to the flesh.”

[3:8]  ⁵⁰ tn Grk “how will not rather the ministry of the Spirit be with glory?”

[1:9]  ⁵¹ tn Grk “we ourselves had the sentence of death within ourselves.” Here ἀπόκριμα (apokrima) is being used figuratively; no actual official verdict had been given, but in light of all the difficulties that Paul and his colleagues had suffered, it seemed to them as though such an official verdict had been rendered against them (L&N 56.26).

[1:9]  ⁵² tn Or “might not put confidence in ourselves.”

[4:14]  ⁵³ tn Grk “speak, because.” A new sentence was started here in the translation, with the words “We do so” supplied to preserve the connection with the preceding statement.

[4:14]  ⁵⁴ tc ‡ Several important witnesses (א C D F G Ψ 1881), as well as the Byzantine text, add κύριον (kurion) here, changing the reading to “the Lord Jesus.” Although the external evidence in favor of the shorter reading is slim, the witnesses are important, early, and diverse (Ì⁴⁶ B [0243 33] 629 [630] 1175* [1739] pc r sa). Very likely scribes with pietistic motives added the word κύριον, as they were prone to do, thus compounding this title for the Lord.

[5:6]  ⁵⁵ tn Grk “we know that being at home in the body”; an idiom for being alive (L&N 23.91).

[5:17]  ⁵⁶ tn Grk “old things have passed away.”

[5:17]  ⁵⁷ tc Most mss have the words τὰ πάντα (ta panta, “all things”; cf. KJV “behold, all things are become new”), some after καίνα (kaina, “new”; D² K L P Ψ 104 326 945 2464 pm) and others before it (6 33 81 614 630 1241 1505 1881 pm). The reading without τὰ πάντα, however, has excellent support from both the Western and Alexandrian texttypes (Ì⁴⁶ א B C D* F G 048 0243 365 629 1175 1739 pc co), and the different word order of the phrase which includes it (“all things new” or “new all things”) in the ms tradition indicates its secondary character. This secondary addition may have taken place because of assimilation to τὰ δὲ πάντα (ta de panta, “and all [these] things”) that begins the following verse.

[5:17]  ⁵⁸ tn Grk “new things have come [about].”

[6:14]  ⁵⁹ tn Or “Do not be mismatched.”

[1:12]  ⁶⁰ tn Or “for boasting.”

[1:12]  ⁶¹ tc Two viable variants exist at this place in the text: ἁγιότητι (Jagiothti, “holiness”) vs. ἁπλότητι (Japlothti, “pure motives”). A confusion of letters could well have produced the variant (TCGNT 507): In uncial script the words would have been written agiothti and aplothti. This, however, does not explain which reading created the other. Overall ἁπλότητι, though largely a Western-Byzantine reading (א² D F G Ï lat sy), is better suited to the context; it is also a Pauline word while ἁγιότης (Jagioth") is not. It also best explains the rise of the other variants, πραότητι (praothti, “gentleness”) and {σπλάγχνοις} (splancnoi", “compassion”). On the other hand, the external evidence in favor of ἁγιότητι is extremely strong (Ì⁴⁶ א* A B C K P Ψ 0121 0243 33 81 1739 1881 al co). This diversity of mss provides excellent evidence for authenticity, but because of the internal evidence listed above, ἁπλότητι is to be preferred, albeit only slightly.

[1:12]  tn Or “sincerity.” The two terms translated “pure motives” (ἁπλότης, Japloth") and “sincerity” (εἰλικρίνεια, eilikrineia) are close synonyms.

[1:12]  ⁶² tn Grk “pure motives and sincerity of God.”

[1:12]  ⁶³ tn Or “not by worldly wisdom.”

[1:12]  ⁶⁴ tn Or “and especially.”

[3:17]  ⁶⁵ tn Grk “where the Spirit of the Lord is”; the word “present” is supplied to specify that the presence of the Lord’s Spirit is emphasized rather than the mere existence of the Lord’s Spirit.

[6:3]  ⁶⁶ tn The word “anyone” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context.

[6:3]  ⁶⁷ tn Other interpretations of the first part of 2 Cor 6:3 are possible. The phrase could also mean, “not putting an obstacle in the way of anyone” (L&N 22.14), or “giving no one in anything a cause to sin” (L&N 88.307).

[11:18]  ⁶⁸ sn Many is a reference to Paul’s opponents.

[11:18]  ⁶⁹ tn Grk “according to the flesh.”

[12:18]  ⁷⁰ tn The words “to visit you” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, and must be supplied for the modern reader.

[12:18]  ⁷¹ tn Grk “the.”

[12:18]  ⁷² tn The Greek construction anticipates a negative answer, indicated by the ‘tag’ question “did he?” at the end of the clause.

[12:18]  ⁷³ tn Grk “[Did we not walk] in the same tracks?” This is an idiom that means to imitate someone else or to behave as they do. Paul’s point is that he and Titus have conducted themselves in the same way toward the Corinthians. If Titus did not take advantage of the Corinthians, then neither did Paul.

[1:3]  ⁷⁴ tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos) and the author’s intention at this point in the epistle must both come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response. When considered as a whole, although a decision is difficult, the general Pauline style of beginning with statements and moving to obligations argues for the indicative. Cf. also Eph 1:3; 1 Pet 1:3.

[2:14]  ⁷⁵ tn Or “who always causes us to triumph.”

[2:14]  ⁷⁶ tn Or “in the Messiah.”

[2:14]  ⁷⁷ tn Or “who reveals.”

[5:5]  ⁷⁸ tn Grk “for this very thing.”

[5:5]  ⁷⁹ tn Or “first installment,” “pledge,” “deposit” (see the note on the phrase “down payment” in 1:22).

[5:9]  ⁸⁰ tn Grk “whether we are at home” [in the body]; an idiom for being alive (L&N 23.91).

[5:9]  ⁸¹ tn Grk “to be pleasing to him.”

[5:14]  ⁸² tn The phrase ἡ ἀγάπη τοῦ Χριστοῦ (Jh agaph tou Cristou, “the love of Christ”) could be translated as either objective genitive (“our love for Christ”) or subjective genitive (“Christ’s love for us”). Either is grammatically possible, but with the reference to Christ’s death for all in the following clauses, a subjective genitive (“Christ’s love for us”) is more likely.

[5:14]  ⁸³ tn Grk “one”; the referent (Christ) has been specified in the translation for clarity.

[9:10]  ⁸⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[12:6]  ⁸⁵ tn Or “speaking.”

[12:6]  ⁸⁶ tn Or “may think of.”

[12:19]  ⁸⁷ tc The reading “all this time” (πάλαι, palai) is found in several early and important Alexandrian and Western witnesses including א* A B F G 0243 6 33 81 365 1175 1739 1881 lat; the reading πάλιν (palin, “again”) is read by א² D Ψ 0278 Ï sy bo; the reading οὐ πάλαι (ou palai) is read by Ì⁴⁶, making the question even more emphatic. The reading of Ì⁴⁶ could only have arisen from πάλαι. The reading πάλιν is significantly easier (“are you once again thinking that we are defending ourselves?”), for it softens Paul’s tone considerably. It thus seems to be a motivated reading and cannot easily explain the rise of πάλαι. Further, πάλαι has considerable support in the Alexandrian and Western witnesses, rendering it virtually certain as the original wording here.

[12:19]  ⁸⁸ tn Or “for your strengthening”; Grk “for your edification.”

[13:7]  ⁸⁹ tn Or “that we may appear to be approved.”

[13:7]  ⁹⁰ tn Or “what is good.”

[13:7]  ⁹¹ tn Or “even if we appear disapproved.”

[12:21]  ⁹² tn The words “I am afraid that” are not repeated in the Greek text from v. 20, but are needed for clarity.

[12:21]  ⁹³ tn Or “I will mourn over.”