2 Korintus 3:12

3:12 Therefore, since we have such a hope, we behave with great boldness, ¹ 

2 Korintus 6:11

6:11 We have spoken freely to you, ²  Corinthians; our heart has been opened wide to you.

2 Korintus 10:1-2

Paul’s Authority from the Lord

10:1 Now I, Paul, appeal to you ³  personally ⁴  by the meekness and gentleness ⁵  of Christ (I who am meek ⁶  when present among ⁷  you, but am full of courage ⁸  toward you when away!) – 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 ⁹  according to human standards. ¹⁰ 

2 Korintus 11:21

11:21 (To my disgrace ¹¹  I must say that we were too weak for that!) ¹²  But whatever anyone else dares to boast about ¹³  (I am speaking foolishly), I also dare to boast about the same thing. ¹⁴ 

Efesus 6:19-20

6:19 Pray ¹⁵  for me also, that I may be given the message when I begin to speak ¹⁶  – that I may confidently make known ¹⁷  the mystery of the gospel, 6:20 for which I am an ambassador in chains. Pray that I may be able to speak boldly as I ought to speak.

Filipi 1:20

1:20 My confident hope ¹⁸  is that I will in no way be ashamed ¹⁹  but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. ²⁰ 

Filipi 1:1

Salutation

1:1 From Paul ²¹  and Timothy, slaves ²²  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ²³  with the overseers ²⁴  and deacons.

Filipi 2:2

2:2 complete my joy and be of the same mind, ²⁵  by having the same love, being united in spirit, ²⁶  and having one purpose.

[3:12]  ¹ tn Or “we employ great openness of speech.”

[6:11]  ² tn Grk “our mouth has been open to you,” an idiom for openness in communication.

[10:1]  ³ tn The Greek pronoun (“you”) is plural.

[10:1]  ⁴ tn The word “personally” is supplied to reflect the force of the Greek intensive pronoun αὐτός (autos) at the beginning of the verse.

[10:1]  ⁵ tn Or “leniency and clemency.” D. Walker, “Paul’s Offer of Leniency of Christ (2 Corinthians 10:1): Populist Ideology and Rhetoric in a Pauline Letter Fragment (2 Cor 10:1-13:10)” (Ph.D. diss., University of Chicago, 1998), argues for this alternative translation for three main reasons: (1) When the two Greek nouns πραΰτης and ἐπιείκεια (prauth" and ejpieikeia) are used together, 90% of the time the nuance is “leniency and clemency.” (2) “Leniency and clemency” has a military connotation, which is precisely what appears in the following verses. (3) 2 Cor 10-13 speaks of Paul’s sparing use of his authority, which points to the nuance of “leniency and clemency.”

[10:1]  ⁶ tn Or “who lack confidence.”

[10:1]  ⁷ tn Or “when face to face with.”

[10:1]  ⁸ tn Or “but bold.”

[10:2]  ⁹ tn Grk “consider us as walking.”

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

[11:21]  ¹¹ tn Or “my shame.”

[11:21]  ¹² sn It seems best, in context, to see the statement we were too weak for that as a parenthetical and ironic comment by Paul on his physical condition (weakness or sickness) while he was with the Corinthians (cf. 2 Cor 12:7-10; Gal 4:15).

[11:21]  ¹³ tn The words “to boast about” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, and this phrase serves as the direct object of the preceding verb.

[11:21]  ¹⁴ tn Grk “I also dare”; the words “to boast about the same thing” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, and this phrase serves as the direct object of the preceding verb.

[6:19]  ¹⁵ tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb “pray” was inserted in the English translation to pick up the participle προσευχόμενοι (proseuxomenoi, “praying”) in v. 18.

[6:19]  ¹⁶ tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logo") is used in the sense of “message.”

[6:19]  ¹⁷ tn The infinitive γνωρίσαι (gnwrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the message when I begin to speak.”

[1:20]  ¹⁸ tn Grk “according to my eager expectation and hope.” The κατά (kata) phrase is taken as governing the following ὅτι (Joti) clause (“that I will not be ashamed…”); the idea could be expressed more verbally as “I confidently hope that I will not be ashamed…”

[1:20]  ¹⁹ tn Or possibly, “be intimidated, be put to shame.”

[1:20]  ²⁰ tn Grk “whether by life or by death.”

[1:1]  ²¹ 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]  ²² tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²³ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ²⁴ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[2:2]  ²⁵ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ²⁶ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).