2 Korintus 7:4

A Letter That Caused Sadness

7:4 I have great confidence in you; I take great pride ¹  on your behalf. I am filled with encouragement; ²  I am overflowing with joy in the midst of ³  all our suffering.

2 Korintus 10:1

Paul’s Authority from the Lord

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

Kisah Para Rasul 4:13

4:13 When they saw the boldness ¹⁰  of Peter and John, and discovered ¹¹  that they were uneducated ¹²  and ordinary ¹³  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 4:29-31

4:29 And now, Lord, pay attention to ¹⁴  their threats, and grant ¹⁵  to your servants ¹⁶  to speak your message ¹⁷  with great courage, ¹⁸  4:30 while you extend your hand to heal, and to bring about miraculous signs ¹⁹  and wonders through the name of your holy servant Jesus.” 4:31 When ²⁰  they had prayed, the place where they were assembled together was shaken, ²¹  and they were all filled with the Holy Spirit and began to speak ²²  the word of God ²³  courageously. ²⁴ 

Kisah Para Rasul 9:27

9:27 But Barnabas took ²⁵  Saul, ²⁶  brought ²⁷  him to the apostles, and related to them how he had seen the Lord on the road, that ²⁸  the Lord had spoken to him, and how in Damascus he had spoken out boldly ²⁹  in the name of Jesus.

Kisah Para Rasul 9:29

9:29 He was speaking and debating ³⁰  with the Greek-speaking Jews, ³¹  but they were trying to kill him.

Kisah Para Rasul 14:3

14:3 So they stayed there ³²  for a considerable time, speaking out courageously for the Lord, who testified ³³  to the message ³⁴  of his grace, granting miraculous signs ³⁵  and wonders to be performed through their hands.

Efesus 6:19-20

6:19 Pray ³⁶  for me also, that I may be given the message when I begin to speak ³⁷  – that I may confidently make known ³⁸  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 ³⁹  is that I will in no way be ashamed ⁴⁰  but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. ⁴¹ 

Filipi 1:1

Salutation

1:1 From Paul ⁴²  and Timothy, slaves ⁴³  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ⁴⁴  with the overseers ⁴⁵  and deacons.

Filipi 2:2

2:2 complete my joy and be of the same mind, ⁴⁶  by having the same love, being united in spirit, ⁴⁷  and having one purpose.

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ⁴⁸  any affection or mercy, ⁴⁹ 

Titus 3:13

3:13 Make every effort to help ⁵⁰  Zenas the lawyer ⁵¹  and Apollos on their way; make sure they have what they need. ⁵² 

[7:4]  ¹ tn Grk “great is my boasting.”

[7:4]  ² tn Or “comfort.”

[7:4]  ³ tn Grk “I am overflowing with joy in all our suffering”; the words “in the midst of” are not in the Greek text but are supplied to clarify that Paul is not rejoicing in the suffering itself, but in his relationship with the Corinthians in the midst of all his suffering.

[10:1]  ⁴ tn The Greek pronoun (“you”) is plural.

[10:1]  ⁵ 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]  ⁶ 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]  ⁷ tn Or “who lack confidence.”

[10:1]  ⁸ tn Or “when face to face with.”

[10:1]  ⁹ tn Or “but bold.”

[4:13]  ¹⁰ tn Or “courage.”

[4:13]  ¹¹ tn Or “and found out.”

[4:13]  ¹² sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ¹³ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:29]  ¹⁴ tn Or “Lord, take notice of.”

[4:29]  ¹⁵ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ¹⁶ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ¹⁷ tn Grk “word.”

[4:29]  ¹⁸ tn Or “with all boldness.”

[4:30]  ¹⁹ tn The miraculous nature of these signs is implied in the context.

[4:31]  ²⁰ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[4:31]  ²¹ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ²² tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ²³ tn Or “speak God’s message.”

[4:31]  ²⁴ tn Or “with boldness.”

[9:27]  ²⁵ tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ²⁶ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ²⁷ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ²⁸ tn Grk “and that,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ²⁹ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[9:29]  ³⁰ tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  ³¹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[14:3]  ³² tn The word “there” is not in the Greek text, but is implied.

[14:3]  ³³ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ³⁴ tn Grk “word.”

[14:3]  ³⁵ tn Here the context indicates the miraculous nature of the signs mentioned.

[6:19]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn Or possibly, “be intimidated, be put to shame.”

[1:20]  ⁴¹ tn Grk “whether by life or by death.”

[1:1]  ⁴² 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]  ⁴³ 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]  ⁴⁴ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[2:1]  ⁴⁸ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ⁴⁹ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[3:13]  ⁵⁰ tn Grk “Eagerly help.”

[3:13]  ⁵¹ tn Although it is possible the term νομικός (nomikos) indicates an expert in Jewish religious law here, according to L&N 33.338 and 56.37 it is more probable that Zenas was a specialist in civil law.

[3:13]  ⁵² tn Grk “that nothing may be lacking for them.”