2 Korintus 4:5

4:5 For we do not proclaim ¹  ourselves, but Jesus Christ as Lord, and ourselves as your slaves ²  for Jesus’ sake.

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 12:10

12:10 Therefore I am content with ⁵  weaknesses, with insults, with troubles, with persecutions and difficulties ⁶  for the sake of Christ, for whenever I am weak, then I am strong.

2 Korintus 12:1

Paul’s Thorn in the Flesh

12:1 It is necessary to go on boasting. ⁷  Though it is not profitable, I will go on to visions and revelations from the Lord.

Titus 1:13-14

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith 1:14 and not pay attention to Jewish myths ⁸  and commands of people who reject the truth.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁹ 

Titus 1:1

Salutation

1:1 From Paul, ¹⁰  a slave ¹¹  of God and apostle of Jesus Christ, to further the faith ¹²  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[4:5]  ¹ tn Or “preach.”

[4:5]  ² tn Traditionally, “servants.” 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.

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

[4:11]  ⁴ tn Grk “mortal flesh.”

[12:10]  ⁵ tn Or “I take delight in.”

[12:10]  ⁶ tn Or “calamities.”

[12:1]  ⁷ tn Grk “Boasting is necessary.”

[1:14]  ⁸ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[1:2]  ⁹ tn Grk “before eternal ages.”

[1:1]  ¹⁰ 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]  ¹¹ tn Traditionally, “servant” or “bondservant.” 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]  ¹² tn Grk “for the faith,” possibly, “in accordance with the faith.”