2 Corinthians 5:14-15

5:14 For the love of Christ ¹  controls us, since we have concluded this, that Christ ²  died for all; therefore all have died. 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. ³ 

2 Corinthians 5:1

Living by Faith, Not by Sight

5:1 For we know that if our earthly house, the tent we live in, ⁴  is dismantled, ⁵  we have a building from God, a house not built by human hands, that is eternal in the heavens.

2 Corinthians 1:1-2

Salutation

1:1 From Paul, ⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God that is in Corinth, ⁷  with all the saints who are in all Achaia. ⁸  1:2 Grace and peace to you ⁹  from God our Father and the Lord Jesus Christ!

2 Corinthians 1:8

1:8 For we do not want you to be unaware, brothers and sisters, ¹⁰  regarding the affliction that happened to us in the province of Asia, ¹¹  that we were burdened excessively, beyond our strength, so that we despaired even of living.

Isaiah 44:3-5

44:3 For I will pour water on the parched ground ¹² 

and cause streams to flow ¹³  on the dry land.

I will pour my spirit on your offspring

and my blessing on your children.

44:4 They will sprout up like a tree in the grass, ¹⁴ 

like poplars beside channels of water.

44:5 One will say, ‘I belong to the Lord,’

and another will use ¹⁵  the name ‘Jacob.’

One will write on his hand, ‘The Lord’s,’

and use the name ‘Israel.’” ¹⁶ 

Jeremiah 31:33

31:33 “But I will make a new covenant with the whole nation of Israel ¹⁷  after I plant them back in the land,” ¹⁸  says the Lord. ¹⁹  “I will ²⁰  put my law within them ²¹  and write it on their hearts and minds. ²²  I will be their God and they will be my people. ²³ 

Zechariah 13:9

13:9 Then I will bring the remaining third into the fire;

I will refine them like silver is refined

and will test them like gold is tested.

They will call on my name and I will answer;

I will say, ‘These are my people,’

and they will say, ‘The Lord is my God.’” ²⁴ 

Romans 6:13

6:13 and do not present your members to sin as instruments ²⁵  to be used for unrighteousness, ²⁶  but present yourselves to God as those who are alive from the dead and your members to God as instruments ²⁷  to be used for righteousness.

Romans 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ²⁸  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ²⁹  – which is your reasonable service.

Romans 14:7-9

14:7 For none of us lives for himself and none dies for himself. 14:8 If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s. 14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

Romans 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ³⁰ 

Colossians 1:19-20

1:19 For God ³¹  was pleased to have all his ³²  fullness dwell ³³  in the Son ³⁴ 

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ³⁵  whether things on earth or things in heaven.

[5:14]  ¹ 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]  ² tn Grk “one”; the referent (Christ) has been specified in the translation for clarity.

[5:15]  ³ tn Or “but for him who died and was raised for them.”

[5:1]  ⁴ sn The expression the tent we live in refers to “our earthly house, our body.” Paul uses the metaphor of the physical body as a house or tent, the residence of the immaterial part of a person.

[5:1]  ⁵ tn Or “destroyed.”

[1:1]  ⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁷ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[1:1]  ⁸ tn Or “are throughout Achaia.”

[1:2]  ⁹ tn Grk “Grace to you and peace.”

[1:8]  ¹⁰ 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]  ¹¹ 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.

[44:3]  ¹² tn Heb “the thirsty.” Parallelism suggests that dry ground is in view (see “dry land” in the next line.)

[44:3]  ¹³ tn Heb “and streams”; KJV “floods.” The verb “cause…to flow” is supplied in the second line for clarity and for stylistic reasons.

[44:4]  ¹⁴ tn The Hebrew term בֵין (ven) is usually taken as a preposition, in which case one might translate, “among the grass.” But בֵין is probably the name of a tree (cf. C. R. North, Second Isaiah, 133). If one alters the preposition bet (בְּ) to kaf (כְּ), one can then read, “like a binu-tree.” (The Qumran scroll 1QIsa^a supports this reading.) This forms a nice parallel to “like poplars” in the next line. חָצִיר (khatsir) is functioning as an adverbial accusative of location.

[44:5]  ¹⁵ tn The Hebrew text has a Qal verb form, “and another will call by the name of Jacob.” With support from Symmachus (an ancient Greek textual witness), some read the Niphal, “and another will be called by the name of Jacob.”

[44:5]  ¹⁶ tn Heb “and by the name of Israel he will title.” Some, with support from several ancient versions, prefer to change the Piel (active) verb form to a Pual (passive), “and he will be titled by the name of Israel.”

[31:33]  ¹⁷ tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.

[31:33]  ¹⁸ tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.

[31:33]  ¹⁹ tn Heb “Oracle of the Lord.”

[31:33]  ²⁰ tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the Lord, ‘I will….’” The sentence has been reworded and restructured to avoid the awkwardness of the original style.

[31:33]  ²¹ tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.

[31:33]  ²² tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.

[31:33]  ²³ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[13:9]  ²⁴ sn The expression I will say ‘It is my people,’ and they will say ‘the Lord is my God’ is reminiscent of the restoration of Israel predicted by Hosea, who said that those who had been rejected as God’s people would be reclaimed and once more become his sons and daughters (Hos 2:23).

[6:13]  ²⁵ tn Or “weapons, tools.”

[6:13]  ²⁶ tn Or “wickedness, injustice.”

[6:13]  ²⁷ tn Or “weapons, tools.”

[12:1]  ²⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ²⁹ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[14:1]  ³⁰ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:19]  ³¹ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ³² tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ³³ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ³⁴ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:20]  ³⁵ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.