2nd Corinthians Chapter 5 verse 10 Holy Bible

ASV 2ndCorinthians 5:10

For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things `done' in the body, according to what he hath done, whether `it be' good or bad.
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BBE 2ndCorinthians 5:10

For we all have to come before Christ to be judged; so that every one of us may get his reward for the things done in the body, good or bad.
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DARBY 2ndCorinthians 5:10

For we must all be manifested before the judgment-seat of the Christ, that each may receive the things [done] in the body, according to those he has done, whether [it be] good or evil.
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KJV 2ndCorinthians 5:10

For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.
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WBT 2ndCorinthians 5:10


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WEB 2ndCorinthians 5:10

For we must all be revealed before the judgment seat of Christ; that each one may receive the things in the body, according to what he has done, whether good or bad.
read chapter 5 in WEB

YLT 2ndCorinthians 5:10

for all of us it behoveth to be manifested before the tribunal of the Christ, that each one may receive the things `done' through the body, in reference to the things that he did, whether good or evil;
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Pulpit Commentary

Pulpit CommentaryVerse 10. - We must all appear; rather, for it is necessary that we must all be made manifest; that we must be shown in our real nature and character. The verb is not the same as in Romans 14:10, which occurs in 2 Corinthians 4:14. Before the judgment seat of Christ. The special final judgment is represented as taking place before the bema of Christ, although in Romans 14:10 the best reading is "of God" (Matthew 25:31, 32). St. Paul might naturally use this Roman and Greek idea of the bema, being too familiar with it in his own experience (comp. Acts 12:21; Acts 18:12; Acts 25:6; Romans 14:10). The things done in the body; literally, the things (done) by the instrumentality of the body. Another reading (which only differs by a single letter from this) is, "the proper things of the body" (τὰ ἴδια τοῦ σώματος); i.e. the things which belong to it, which it has made its own. St. Paul, always intent on one subject at a time, does not stop to coordinate this law of natural retribution and inexorable Nemesis with that of the "forgiveness of sins" (1 Corinthians 5:11; Romans 3:25), or with the apparently universal hopes which he seems sometimes to express (Romans 5:17, 18; Romans 11:32). Omnia exeunt in mysterium. According to that he hath done; rather, with reference to the things he did. The aorist shows that all life will be as it were concentrated to one point. The Pelagians raised questions on this verse about the sinlessness of infants, etc., all of which may be left on one side, as probably nothing was more absolutely distant from the thoughts of St. Paul. Observe that each is to receive the natural issues of what he has done. There is to be an analogy between the sin and the retribution. The latter is but the ripe fruit of the former. We shall be punished by the action of natural laws, not of arbitrary inflictions. We shall reap what we have sown, not harvests of other grain (Romans 2:5-11; Revelation 22:12; Galatians 6:7). Whether it be good or bad. St. Paul, who always confines himself to one topic at a time, does not here enter on the question of the cutting off of the entailed curse by repentance and forgiveness. He leaves unsolved the antinomy between normal inevitable consequence and free remission.

Ellicott's Commentary

Ellicott's Commentary for English Readers(10) For we must all appear.--Better, must all be made manifest. The word is the same as that in 1Corinthians 4:5 ("shall make manifest the counsels of the heart"), and is obviously used with reference to it. It may be noted that it is specially characteristic of this Epistle, in which it occurs nine times. The English version, which can only be ascribed to the unintelligent desire of the translators to vary for the sake of variation, besides being weak in itself, hinders the reader from seeing the reference to 1Corinthians 4:5, or even the connection with the "made manifest" in the next verse.Before the judgment seat of Christ.--The Greek word shows the influence of Roman associations. In the Gospels the imagery of the last judgment is that of a king sitting on his throne (Matthew 25:31), and the word is the ever-recurring note of the Apocalypse, in which it occurs forty-nine times. Here the judgment-seat, or bema, is the tribunal of the Roman magistrate, raised high above the level of the basilica, or hall, at the end of which it stood. (Comp. Matthew 27:19; Acts 12:21; Acts 18:12.) The word was transferred, when basilicas were turned into churches, to the throne of the bishop, and in classical Greek had been used, not for the judge's seat, but for the orator's pulpit. . . .