2 Corinthians / Chapter 2

2 Corinthians 2

17 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

Paul continues explaining his delayed visit: he chose not to come in sorrow but wrote a painful letter instead, so that when he finally arrived, his joy would not be replaced by grief. He urges the Corinthians to forgive and restore the offender who had been disciplined by the majority, lest Satan exploit the situation through excessive punishment. Paul then recounts his journey to Troas, where an open door for the gospel awaited him, but his anxiety over Titus's absence drove him onward to Macedonia. The chapter closes with a magnificent metaphor: God leads believers in a triumphal procession, and through them spreads the fragrance of the knowledge of Christ everywhere — a fragrance of life to those being saved and of death to those perishing.

What Makes This Chapter Remarkable

The triumphal procession imagery (vv. 14-16) draws from the Roman triumphus, in which a conquering general paraded through the streets with incense burning, captives in chains, and soldiers celebrating. Paul casts himself not as the general but as one led in the procession — a captive of Christ. The incense in a Roman triumph signaled life to the victors and death to the condemned captives. Paul applies this dual significance to the gospel itself: the same message that saves some condemns others. The closing rhetorical question, 'Who is sufficient for these things?' introduces the theme of apostolic sufficiency that dominates chapters 3-6.

Translation Friction

The identity of the offender (v. 5) is much debated. Earlier interpreters identified him with the incestuous man of 1 Corinthians 5, but most modern scholars believe this is a different individual who personally wronged Paul, perhaps during an unrecorded 'painful visit.' The 'letter of tears' (v. 4) is likely a lost letter, distinct from 1 Corinthians. We translate the text without imposing either identification.

Connections

The forgiveness passage connects to Jesus's teaching on forgiveness (Matthew 18:21-35) and Paul's instruction in 1 Corinthians 5. The triumphal procession imagery connects to Colossians 2:15. The 'open door' in Troas echoes 1 Corinthians 16:9. The fragrance metaphor draws on Old Testament incense offerings (Exodus 30:34-38) and anticipates the 'aroma of Christ' language in Ephesians 5:2.

2 Corinthians 2:1

Ἔκρινα γὰρ ἐμαυτῷ τοῦτο, τὸ μὴ πάλιν ἐν λύπῃ πρὸς ὑμᾶς ἐλθεῖν.

For I made up my mind not to come to you again in sorrow.

KJV But I determined this with myself, that I would not come again to you in heaviness.

Notes & Key Terms

Translator Notes

  1. The word palin ('again') implies a previous sorrowful visit — this is the so-called 'painful visit' that is not recorded in Acts but is implied throughout 2 Corinthians. Paul's decision was deliberate (ekrina emautō, 'I judged for myself') rather than circumstantial.
2 Corinthians 2:2

εἰ γὰρ ἐγὼ λυπῶ ὑμᾶς, καὶ τίς ὁ εὐφραίνων με εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ;

For if I cause you pain, who is there to make me glad but the one whom I have pained?

KJV For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me?

Notes & Key Terms

Translator Notes

  1. Paul's reasoning reveals the depth of his emotional bond with the Corinthians: if he grieves them, he grieves his own source of joy. The logic is circular by design — the mutual dependence between apostle and community is the point.
2 Corinthians 2:3

καὶ ἔγραψα τοῦτο αὐτό, ἵνα μὴ ἐλθὼν λύπην σχῶ ἀφ' ὧν ἔδει με χαίρειν, πεποιθὼς ἐπὶ πάντας ὑμᾶς ὅτι ἡ ἐμὴ χαρὰ πάντων ὑμῶν ἐστιν.

And I wrote as I did so that when I came I would not be pained by those who should have made me rejoice, for I am confident about all of you that my joy is the joy of you all.

KJV And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all.

Notes & Key Terms

Translator Notes

  1. The 'letter' Paul refers to is probably the so-called 'severe letter' or 'letter of tears' mentioned in verse 4, not 1 Corinthians itself. Paul's confidence (pepoithōs) that his joy and theirs are identical reveals his assumption of deep spiritual solidarity between apostle and church.
2 Corinthians 2:4

ἐκ γὰρ πολλῆς θλίψεως καὶ συνοχῆς καρδίας ἔγραψα ὑμῖν διὰ πολλῶν δακρύων, οὐχ ἵνα λυπηθῆτε ἀλλὰ τὴν ἀγάπην ἵνα γνῶτε ἣν ἔχω περισσοτέρως εἰς ὑμᾶς.

For I wrote to you out of great affliction and anguish of heart, with many tears — not to cause you pain, but so that you might know the overflowing love I have for you.

KJV For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you.

Notes & Key Terms

Translator Notes

  1. This verse gives the emotional background of the lost 'severe letter.' The phrase synochēs kardias ('anguish of heart') pairs psychological distress with the tears to emphasize that the letter was written in love, not anger. Paul's pastoral method combines confrontation with deep affection.
2 Corinthians 2:5

Εἰ δέ τις λελύπηκεν, οὐκ ἐμὲ λελύπηκεν, ἀλλ' ἀπὸ μέρους, ἵνα μὴ ἐπιβαρῶ, πάντας ὑμᾶς.

Now if anyone has caused pain, he has caused it not to me but in some measure — not to exaggerate — to all of you.

KJV But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all.

Notes & Key Terms

Translator Notes

  1. Paul deflects the personal offense away from himself and onto the community: the offender has grieved the whole church, not merely Paul. The phrase apo merous ('in part, to some degree') and hina mē epibarō ('so as not to overstate it') show Paul's reluctance to exaggerate the harm.
2 Corinthians 2:6

ἱκανὸν τῷ τοιούτῳ ἡ ἐπιτιμία αὕτη ἡ ὑπὸ τῶν πλειόνων,

For such a person, this punishment by the majority is sufficient,

KJV Sufficient to such a man is this punishment, which was inflicted of many.

Notes & Key Terms

Translator Notes

  1. The word epitimia ('punishment, censure') appears only here in the New Testament. The phrase hypo tōn pleionōn ('by the majority') indicates that the disciplinary action was decided by a congregational vote, not unanimously — some may have dissented. Paul considers the punishment adequate and now calls for its end.
2 Corinthians 2:7

ὥστε τοὐναντίον μᾶλλον ὑμᾶς χαρίσασθαι καὶ παρακαλέσαι, μή πως τῇ περισσοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος.

So that contrariwise you anything rather to pardon him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.

KJV So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.

Notes & Key Terms

Translator Notes

  1. The verb charisasthai ('to forgive, to show grace') is related to charis ('grace'). The metaphor katapothē ('be swallowed up, overwhelmed') suggests that excessive punishment can destroy the person it was meant to correct. Paul's concern shifts from justice to pastoral care.
2 Corinthians 2:8

διὸ παρακαλῶ ὑμᾶς κυρῶσαι εἰς αὐτὸν ἀγάπην.

So I urge you to reaffirm your love for him.

KJV Wherefore I beseech you that ye would confirm your love toward him.

Notes & Key Terms

Translator Notes

  1. The verb kyrōsai ('to ratify, confirm, make legally valid') is a legal term — Paul asks the community to formally reinstate the offender through a public act of love, just as they had formally enacted the discipline.
2 Corinthians 2:9

εἰς τοῦτο γὰρ καὶ ἔγραψα, ἵνα γνῶ τὴν δοκιμὴν ὑμῶν, εἰ εἰς πάντα ὑπήκοοί ἐστε.

For this is why I wrote: to test you and to know whether you are obedient in everything.

KJV For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things.

Notes & Key Terms

Translator Notes

  1. The word dokimēn ('tested character, proof') implies that the entire episode — the offense, the letter, the discipline — served as a test of the Corinthians' willingness to follow apostolic guidance. Paul now reveals that their obedience, not just the punishment of the offender, was the goal.
2 Corinthians 2:10

ᾧ δέ τι χαρίζεσθε, κἀγώ· καὶ γὰρ ἐγὼ ὃ κεχάρισμαι, εἴ τι κεχάρισμαι, δι' ὑμᾶς ἐν προσώπῳ Χριστοῦ,

Anyone whom you forgive, I also forgive. Indeed, what I have forgiven — if there was anything to forgive — I have forgiven in the presence of Christ for your sake,

KJV To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ;

Notes & Key Terms

Translator Notes

  1. The phrase en prosōpō Christou ('in the presence of Christ' or 'in the person of Christ') is striking — Paul's act of forgiveness is performed before Christ as witness, or as Christ's representative. The tentative 'if there was anything to forgive' downplays the personal offense to focus on the community's healing.
2 Corinthians 2:11

ἵνα μὴ πλεονεκτηθῶμεν ὑπὸ τοῦ σατανᾶ· οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν.

Indeed, lest Satan should get an advantage of us — since we are not ignorant of his devices.

KJV Lest Satan should get an advantage of us: for we are not ignorant of his devices.

Notes & Key Terms

Translator Notes

  1. The verb pleonektēthōmen ('be taken advantage of, be outwitted, be defrauded') suggests that both excessive leniency and excessive severity can serve Satan's purposes. The noēmata ('schemes, designs, thoughts') of Satan include exploiting unforgiveness to divide the community. Paul identifies unresolved church conflict as a strategic opportunity for the adversary.
2 Corinthians 2:12

Ἐλθὼν δὲ εἰς τὴν Τρῳάδα εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ, καὶ θύρας μοι ἀνεῳγμένης ἐν κυρίῳ,

When I came to Troas to proclaim the gospel of Christ, even though a door was opened for me in the Lord,

KJV Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened unto me of the Lord,

Notes & Key Terms

Translator Notes

  1. Troas (Alexandria Troas) was a major port city in northwest Asia Minor. The 'open door' metaphor for ministry opportunity echoes 1 Corinthians 16:9. The concessive force — 'even though a door was opened' — makes Paul's departure all the more striking: he left an open door because of his anxiety about Corinth.
2 Corinthians 2:13

οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου τῷ μὴ εὑρεῖν με Τίτον τὸν ἀδελφόν μου, ἀλλὰ ἀποταξάμενος αὐτοῖς ἐξῆλθον εἰς Μακεδονίαν.

I had no rest in my spirit, because I discovered not Titus my brother — but taking my leave of them, I traveled from thence into Macedonia.

KJV I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia.

Notes & Key Terms

Translator Notes

  1. Paul's anxiety about Titus — whom he had sent to Corinth with the severe letter — was so great that it overrode the missionary opportunity in Troas. This raw emotional disclosure is characteristic of 2 Corinthians. The resolution of this anxiety does not come until 7:5-7, creating a long narrative interruption filled with theological reflection (2:14-7:4).
2 Corinthians 2:14

Τῷ δὲ θεῷ χάρις τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ Χριστῷ καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι δι' ἡμῶν ἐν παντὶ τόπῳ·

But thanks be to God, who always leads us in triumphal procession in Christ and through us spreads the fragrance of the knowledge of him in every place.

KJV Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.

Notes & Key Terms 1 term

Key Terms

θριαμβεύω thriambeuō
"leads in triumphal procession" — to lead in a triumphal procession, to triumph over, to display publicly

A technical term from the Roman triumph. Paul casts himself as Christ's willing captive being paraded through the world, not as a victorious general — a deliberate inversion of power imagery.

Translator Notes

  1. The verb thriambeuonti ('leads in triumphal procession') does not mean 'causes us to triumph' (as the KJV implies) but 'leads us as captives in a victory parade.' In a Roman triumphus, the general led conquered enemies and his own soldiers through the streets while incense burned. Paul is the captive, not the conqueror — Christ is the triumphant general. The fragrance (osmē) of incense in the procession carried different implications for the victors (life, celebration) and the condemned (death).
2 Corinthians 2:15

ὅτι Χριστοῦ εὐωδία ἐσμὲν τῷ θεῷ ἐν τοῖς σῳζομένοις καὶ ἐν τοῖς ἀπολλυμένοις,

For we are the aroma of Christ to God among those who are being saved and among those who are perishing —

KJV For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:

Notes & Key Terms

Translator Notes

  1. The phrase euōdia Christou ('aroma of Christ') evokes the Old Testament burnt offering that produced a 'pleasing aroma to the LORD' (Genesis 8:21; Leviticus 1:9). The present participles sōzomenois ('being saved') and apollymenois ('perishing') indicate ongoing processes, not settled states — salvation and destruction are presented as present realities being worked out.
  2. [TCR Cross-Reference] This verse quotes Genesis 8:21 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
  3. [TCR Cross-Reference] This verse quotes Leviticus 1:9 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
2 Corinthians 2:16

οἷς μὲν ὀσμὴ ἐκ θανάτου εἰς θάνατον, οἷς δὲ ὀσμὴ ἐκ ζωῆς εἰς ζωήν. καὶ πρὸς ταῦτα τίς ἱκανός;

To the one we are the savour of execution to execution. And to the other the savour of life to life. And who is sufficient for these things?

KJV To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?

Notes & Key Terms

Translator Notes

  1. The doubling — 'from death to death' and 'from life to life' — intensifies the effect: the gospel does not merely describe death and life but produces them. The rhetorical question 'who is sufficient?' (tis hikanos) is not defeatist but prepares for the answer in 3:5-6: 'our sufficiency is from God.' The word hikanos ('sufficient, adequate, competent') becomes a key term in the following chapters.
2 Corinthians 2:17

οὐ γάρ ἐσμεν ὡς οἱ πολλοὶ καπηλεύοντες τὸν λόγον τοῦ θεοῦ, ἀλλ' ὡς ἐξ εἰλικρινείας, ἀλλ' ὡς ἐκ θεοῦ κατέναντι θεοῦ ἐν Χριστῷ λαλοῦμεν.

For we are not, like so many, peddlers of the word of God, but as persons of sincerity, as commissioned by God, in the sight of God, we speak in Christ.

KJV For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.

Notes & Key Terms

Translator Notes

  1. The verb kapēleuontes ('peddling, hawking, adulterating for profit') is a marketplace term for merchants who diluted wine for extra profit. Paul contrasts himself with traveling teachers who commercialized their message. The triple qualification — 'of sincerity,' 'from God,' 'in the sight of God' — establishes the integrity of his ministry against implicit charges of self-serving rhetoric.
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