2 Korintus 1:1

Salutation

1:1 From Paul, ¹  an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God that is in Corinth, ²  with all the saints who are in all Achaia. ³ 

2 Korintus 1:3-5

Thanksgiving for God’s Comfort

1:3 Blessed is ⁴  the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 1:4 who comforts us in all our troubles ⁵  so that we may be able to comfort those experiencing any trouble ⁶  with the comfort with which we ourselves are comforted by God. 1:5 For just as the sufferings ⁷  of Christ ⁸  overflow ⁹  toward us, so also our comfort through Christ overflows to you. ¹⁰ 

2 Korintus 1:8-9

1:8 For we do not want you to be unaware, brothers and sisters, ¹¹  regarding the affliction that happened to us in the province of Asia, ¹²  that we were burdened excessively, beyond our strength, so that we despaired even of living. 1:9 Indeed we felt as if the sentence of death had been passed against us, ¹³  so that we would not trust in ourselves ¹⁴  but in God who raises the dead.

2 Korintus 1:12

Paul Defends His Changed Plans

1:12 For our reason for confidence ¹⁵  is this: the testimony of our conscience, that with pure motives ¹⁶  and sincerity which are from God ¹⁷  – not by human wisdom ¹⁸  but by the grace of God – we conducted ourselves in the world, and all the more ¹⁹  toward you.

2 Korintus 1:14

1:14 just as also you have partly understood us, that we are your source of pride just as you also are ours ²⁰  in the day of the Lord Jesus. ²¹ 

2 Korintus 1:19

1:19 For the Son of God, Jesus Christ, the one who was proclaimed among you by us – by me and Silvanus ²²  and Timothy – was not “Yes” and “No,” but it has always been “Yes” in him.

2 Korintus 1:22

1:22 who also sealed us and gave us the Spirit in our hearts as a down payment. ²³ 

2 Korintus 2:11-12

2:11 so that we may not be exploited ²⁴  by Satan (for we are not ignorant of his schemes). 2:12 Now when I arrived in Troas ²⁵  to proclaim the gospel of Christ, even though the Lord had opened ²⁶  a door of opportunity ²⁷  for me,

2 Korintus 2:17

2:17 For we are not like so many others, hucksters who peddle the word of God for profit, ²⁸  but we are speaking in Christ before ²⁹  God as persons of sincerity, ³⁰  as persons sent from God.

2 Korintus 3:4-5

3:4 Now we have such confidence in God through Christ. 3:5 Not that we are adequate ³¹  in ourselves to consider anything as if it were coming from ourselves, but our adequacy ³²  is from God,

2 Korintus 3:7-8

The Greater Glory of the Spirit’s Ministry

3:7 But if the ministry that produced death – carved in letters on stone tablets ³³  – came with glory, so that the Israelites ³⁴  could not keep their eyes fixed on the face of Moses because of the glory of his face ³⁵  (a glory ³⁶  which was made ineffective), ³⁷  3:8 how much more glorious will the ministry of the Spirit be? ³⁸ 

2 Korintus 3:13

3:13 and not like Moses who used to put a veil over his face to keep the Israelites ³⁹  from staring ⁴⁰  at the result ⁴¹  of the glory that was made ineffective. ⁴² 

2 Korintus 4:2

4:2 But we have rejected ⁴³  shameful hidden deeds, ⁴⁴  not behaving ⁴⁵  with deceptiveness ⁴⁶  or distorting the word of God, but by open proclamation of the truth we commend ourselves to everyone’s conscience before God.

2 Korintus 4:4

4:4 among whom the god of this age has blinded the minds of those who do not believe ⁴⁷  so they would not see the light of the glorious gospel ⁴⁸  of Christ, ⁴⁹  who is the image of God.

2 Korintus 4:6-7

4:6 For God, who said “Let light shine out of darkness,” ⁵⁰  is the one who shined in our hearts to give us the light of the glorious knowledge ⁵¹  of God in the face of Christ. ⁵² 

An Eternal Weight of Glory

4:7 But we have this treasure in clay jars, so that the extraordinary power ⁵³  belongs to God and does not come from us.

2 Korintus 4:10-11

4:10 always carrying around in our body the death of Jesus, ⁵⁴  so that the life of Jesus may also be made visible ⁵⁵  in our body. 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 ⁵⁶  in our mortal body. ⁵⁷ 

2 Korintus 4:15

4:15 For all these things are for your sake, so that the grace that is including ⁵⁸  more and more people may cause thanksgiving to increase ⁵⁹  to the glory of God.

2 Korintus 5:1

Living by Faith, Not by Sight

5:1 For we know that if our earthly house, the tent we live in, ⁶⁰  is dismantled, ⁶¹  we have a building from God, a house not built by human hands, that is eternal in the heavens.

2 Korintus 5:5-6

5:5 Now the one who prepared us for this very purpose ⁶²  is God, who gave us the Spirit as a down payment. ⁶³  5:6 Therefore we are always full of courage, and we know that as long as we are alive here on earth ⁶⁴  we are absent from the Lord –

2 Korintus 5:8

5:8 Thus we are full of courage and would prefer to be away ⁶⁵  from the body and at home with the Lord.

2 Korintus 5:10-11

5:10 For we must all appear before the judgment seat of Christ, ⁶⁶  so that each one may be paid back according to what he has done while in the body, whether good or evil. ⁶⁷ 

The Message of Reconciliation

5:11 Therefore, because we know the fear of the Lord, ⁶⁸  we try to persuade ⁶⁹  people, ⁷⁰  but we are well known ⁷¹  to God, and I hope we are well known to your consciences too.

2 Korintus 5:14

5:14 For the love of Christ ⁷²  controls us, since we have concluded this, that Christ ⁷³  died for all; therefore all have died.

2 Korintus 5:16

5:16 So then from now on we acknowledge ⁷⁴  no one from an outward human point of view. ⁷⁵  Even though we have known Christ from such a human point of view, ⁷⁶  now we do not know him in that way any longer.

2 Korintus 5:18

5:18 And all these things are from God who reconciled us to himself through Christ, and who has given us the ministry of reconciliation.

2 Korintus 5:20

5:20 Therefore we are ambassadors for Christ, as though God were making His plea ⁷⁷  through us. We plead with you ⁷⁸  on Christ’s behalf, “Be reconciled to God!”

2 Korintus 6:1

God’s Suffering Servants

6:1 Now because we are fellow workers, we also urge you not to receive the grace of God in vain. ⁷⁹ 

2 Korintus 7:10

7:10 For sadness as intended by God produces a repentance that leads to salvation, leaving no regret, but worldly sadness brings about death.

2 Korintus 7:12

7:12 So then, even though I wrote to you, it was not on account of the one who did wrong, or on account of the one who was wronged, but to reveal to you your eagerness on our behalf ⁸⁰  before God.

2 Korintus 8:1

Completing the Collection for the Saints

8:1 Now we make known to you, brothers and sisters, ⁸¹  the grace of God given to the churches of Macedonia,

2 Korintus 8:9

8:9 For you know the grace ⁸²  of our Lord Jesus Christ, that although he was rich, he became poor for your sakes, so that you by his poverty could become rich.

2 Korintus 8:11

8:11 to finish what you started, ⁸³  so that just as you wanted to do it eagerly, ⁸⁴  you can also complete it ⁸⁵  according to your means. ⁸⁶ 

2 Korintus 8:19

8:19 In addition, ⁸⁷  this brother ⁸⁸  has also been chosen by the churches as our traveling companion as we administer this generous gift ⁸⁹  to the glory of the Lord himself and to show our readiness to help. ⁹⁰ 

2 Korintus 9:13-14

9:13 Through the evidence ⁹¹  of this service ⁹²  they will glorify God because of your obedience to your confession in the gospel of Christ and the generosity of your sharing ⁹³  with them and with everyone. 9:14 And in their prayers on your behalf they long for you because of the extraordinary grace God has shown to you. ⁹⁴ 

2 Korintus 10:1

Paul’s Authority from the Lord

10:1 Now I, Paul, appeal to you ⁹⁵  personally ⁹⁶  by the meekness and gentleness ⁹⁷  of Christ (I who am meek ⁹⁸  when present among ⁹⁹  you, but am full of courage ¹⁰⁰  toward you when away!) –

2 Korintus 10:5

10:5 and every arrogant obstacle ¹⁰¹  that is raised up against the knowledge of God, and we take every thought captive to make it obey ¹⁰²  Christ.

2 Korintus 10:10

10:10 because some say, “His letters are weighty and forceful, but his physical presence is weak ¹⁰³  and his speech is of no account.” ¹⁰⁴ 

2 Korintus 10:13-14

10:13 But we will not boast beyond certain limits, ¹⁰⁵  but will confine our boasting ¹⁰⁶  according to the limits of the work to which God has appointed us, ¹⁰⁷  that reaches even as far as you. 10:14 For we were not overextending ourselves, as though we did not reach as far as you, because we were the first to reach as far as you with the gospel about Christ. ¹⁰⁸ 

2 Korintus 11:7

11:7 Or did I commit a sin by humbling myself ¹⁰⁹  so that you could be exalted, because I proclaimed ¹¹⁰  the gospel of God to you free of charge?

2 Korintus 11:31-33

11:31 The God and Father of the Lord Jesus, who is blessed forever, knows I am not lying. 11:32 In Damascus, the governor ¹¹¹  under King Aretas was guarding the city of Damascus ¹¹²  in order to arrest ¹¹³  me, 11:33 but I was let down in a rope-basket ¹¹⁴  through a window in the city wall, and escaped his hands.

2 Korintus 12:2-3

12:2 I know a man in Christ who fourteen years ago (whether in the body or out of the body I do not know, God knows) was caught up to the third heaven. 12:3 And I know that this man (whether in the body or apart from the body I do not know, God knows)

2 Korintus 12:5

12:5 On behalf of such an individual I will boast, but on my own behalf I will not boast, except about my weaknesses.

2 Korintus 12:9

12:9 But ¹¹⁵  he said to me, “My grace is enough ¹¹⁶  for you, for my ¹¹⁷  power is made perfect ¹¹⁸  in weakness.” So then, I will boast most gladly ¹¹⁹  about my weaknesses, so that the power of Christ may reside in ¹²⁰  me.

2 Korintus 12:12

12:12 Indeed, the signs of an apostle were performed among you with great perseverance ¹²¹  by signs and wonders and powerful deeds. ¹²² 

2 Korintus 13:3

13:3 since you are demanding proof that Christ is speaking through me. He ¹²³  is not weak toward you but is powerful among you.

2 Korintus 13:14

13:14 [[EMPTY]] ¹²⁴ 

[1:1]  ¹ 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]  ² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[1:1]  ³ tn Or “are throughout Achaia.”

[1:3]  ⁴ tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos) and the author’s intention at this point in the epistle must both come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response. When considered as a whole, although a decision is difficult, the general Pauline style of beginning with statements and moving to obligations argues for the indicative. Cf. also Eph 1:3; 1 Pet 1:3.

[1:4]  ⁵ tn Or “our trials”; traditionally, “our affliction.” The term θλῖψις (qliyi") refers to trouble (including persecution) that involves direct suffering (L&N 22.2).

[1:4]  ⁶ tn Or “any trials”; traditionally, “any affliction.”

[1:5]  ⁷ tn This Greek word translated “sufferings” here (πάθημα, paqhma) is a different one than the one Paul uses for his own afflictions/persecutions (θλῖψις, qliyi") in v. 4.

[1:5]  ⁸ tn I.e., suffering incurred by Paul as a consequence of his relationship to Christ. The genitive could be considered to have a causative nuance here.

[1:5]  ⁹ tn Traditionally, “abound” (here and throughout this section).

[1:5]  ¹⁰ tn The words “to you” are not in the Greek text, but are implied by the statements in the following verse.

[1:8]  ¹¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1., where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:8]  ¹² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[1:9]  ¹³ tn Grk “we ourselves had the sentence of death within ourselves.” Here ἀπόκριμα (apokrima) is being used figuratively; no actual official verdict had been given, but in light of all the difficulties that Paul and his colleagues had suffered, it seemed to them as though such an official verdict had been rendered against them (L&N 56.26).

[1:9]  ¹⁴ tn Or “might not put confidence in ourselves.”

[1:12]  ¹⁵ tn Or “for boasting.”

[1:12]  ¹⁶ tc Two viable variants exist at this place in the text: ἁγιότητι (Jagiothti, “holiness”) vs. ἁπλότητι (Japlothti, “pure motives”). A confusion of letters could well have produced the variant (TCGNT 507): In uncial script the words would have been written agiothti and aplothti. This, however, does not explain which reading created the other. Overall ἁπλότητι, though largely a Western-Byzantine reading (א² D F G Ï lat sy), is better suited to the context; it is also a Pauline word while ἁγιότης (Jagioth") is not. It also best explains the rise of the other variants, πραότητι (praothti, “gentleness”) and {σπλάγχνοις} (splancnoi", “compassion”). On the other hand, the external evidence in favor of ἁγιότητι is extremely strong (Ì⁴⁶ א* A B C K P Ψ 0121 0243 33 81 1739 1881 al co). This diversity of mss provides excellent evidence for authenticity, but because of the internal evidence listed above, ἁπλότητι is to be preferred, albeit only slightly.

[1:12]  tn Or “sincerity.” The two terms translated “pure motives” (ἁπλότης, Japloth") and “sincerity” (εἰλικρίνεια, eilikrineia) are close synonyms.

[1:12]  ¹⁷ tn Grk “pure motives and sincerity of God.”

[1:12]  ¹⁸ tn Or “not by worldly wisdom.”

[1:12]  ¹⁹ tn Or “and especially.”

[1:14]  ²⁰ tn Grk “that we are your boast even as you are our boast.”

[1:14]  ²¹ tc ‡ On the wording “the Lord Jesus” (τοῦ κυρίου ᾿Ιησοῦ, tou kuriou Ihsou) there is some variation in the extant witnesses: ἡμῶν (Jhmwn, “our”) is found after κυρίου in several significant witnesses (א B F G P 0121 0243 6 33 81 1739 1881 2464 al lat co); the pronoun is lacking from Ì^46vid A C D Ψ Ï. Although in Paul “our Lord Jesus Christ” is a common expression, “our Lord Jesus” is relatively infrequent (cf., e.g., Rom 16:20; 2 Cor 1:14; 1 Thess 2:19; 3:11, 13; 2 Thess 1:8, 12). “The Lord Jesus” occurs about as often as “our Lord Jesus” (cf. 1 Cor 11:23; 16:23; 2 Cor 4:14; 11:31; Eph 1:15; 1 Thess 4:2; 2 Thess 1:7; Phlm 5). Thus, on balance, since scribes would tend to expand on the text, it is probably best to consider the shorter reading as authentic. NA²⁷ places the pronoun in brackets, indicating doubt as to its authenticity.

[1:19]  ²² sn Silvanus is usually considered to be the same person as Silas (L&N 93.340).

[1:22]  ²³ tn Or “first installment,” “pledge,” “deposit.”

[1:22]  sn Down payment. The Greek word ἀρραβών (arrabwn) denotes the first payment or first installment of money or goods which serves as a guarantee or pledge for the completion of the transaction. In the NT the term is used only figuratively of the Holy Spirit as the down payment of the blessings promised by God (it occurs later in 2 Cor 5:5, and also in Eph 1:14). In the “already – not yet” scheme of the NT the possession of the Spirit now by believers (“already”) can be viewed as a guarantee that God will give them the balance of the promised blessings in the future (“not yet”).

[2:11]  ²⁴ tn Or “be taken advantage of.”

[2:12]  ²⁵ sn Troas was a city and region in the northwest corner of Asia Minor.

[2:12]  ²⁶ tn This has been translated as a concessive participle (“even though”). The passive construction (“a door of opportunity had been opened for me by the Lord”) has been converted to an active one in the translation for clarity.

[2:12]  ²⁷ tn Grk “a door”; the phrase ἀνοίγω θύραν (anoigw quran, “to open a door”) is an idiom meaning “to make possible some opportunity” (L&N 71.9).

[2:17]  ²⁸ tn The participle καπηλεύοντες (kaphleuonte") refers to those engaged in retail business, but with the negative connotations of deceptiveness and greed – “to peddle for profit,” “to huckster” (L&N 57.202). In the translation a noun form (“hucksters”) has been used in combination with the English verb “peddle…for profit” to convey the negative connotations of this term.

[2:17]  ²⁹ tn Or “in the presence of.”

[2:17]  ³⁰ tn Or “persons of pure motives.”

[3:5]  ³¹ tn Or “competent.”

[3:5]  ³² tn Or “competence.”

[3:7]  ³³ tn Grk “on stones”; but since this is clearly an allusion to the tablets of the Decalogue (see 2 Cor 3:3) the word “tablets” was supplied in the translation to make the connection clear.

[3:7]  ³⁴ tn Grk “so that the sons of Israel.”

[3:7]  ³⁵ sn The glory of his face. When Moses came down from Mt. Sinai with the tablets of the Decalogue, the people were afraid to approach him because his face was so radiant (Exod 34:29-30).

[3:7]  ³⁶ tn The words “a glory” are not in the Greek text, but the reference to “glory” has been repeated from the previous clause for clarity.

[3:7]  ³⁷ tn Or “which was transitory.” Traditionally this phrase is translated as “which was fading away.” The verb καταργέω in the corpus Paulinum uniformly has the meaning “to render inoperative, ineffective”; the same nuance is appropriate here. The glory of Moses’ face was rendered ineffective by the veil Moses wore. For discussion of the meaning of this verb in this context, see S. J. Hafemann, Paul, Moses, and the History of Israel (WUNT 81), 301-13. A similar translation has been adopted in the two other occurrences of the verb in this paragraph in vv. 11 and 13.

[3:8]  ³⁸ tn Grk “how will not rather the ministry of the Spirit be with glory?”

[3:13]  ³⁹ tn Grk “the sons of Israel.”

[3:13]  ⁴⁰ tn Or “from gazing intently.”

[3:13]  ⁴¹ tn Or “end.” The word τέλος (telos) can mean both “a point of time marking the end of a duration, end, termination, cessation” and “the goal toward which a movement is being directed, end, goal, outcome” (see BDAG 998-999 s.v.). The translation accepts the interpretation that Moses covered the glory of his face with the veil to prevent Israel from being judged by the glory of God (see S. J. Hafemann, Paul, Moses, and the History of Israel [WUNT 81], 347-62); in this case the latter meaning for τέλος is more appropriate.

[3:13]  ⁴² tn Or “was fading away”; Grk “on the result of what was made ineffective.” The referent (glory) has been specified in the translation for clarity. See note on “which was made ineffective” in v. 7.

[4:2]  ⁴³ tn L&N 13.156; the word can also mean “to assert opposition to,” thus here “we have denounced” (L&N 33.220).

[4:2]  ⁴⁴ tn Grk “the hidden things [deeds] of shame”; here αἰσχύνης (aiscunh") has been translated as an attributive genitive.

[4:2]  ⁴⁵ tn Or “not conducting ourselves”; Grk “not walking” (a common NT idiom for conduct, way of life, or behavior).

[4:2]  ⁴⁶ tn Or “craftiness.”

[4:4]  ⁴⁷ tn Or “of unbelievers.”

[4:4]  ⁴⁸ tn Grk “the gospel of the glory”; δόξης (doxhs) has been translated as an attributive genitive.

[4:4]  ⁴⁹ tn Or “so that the light of the gospel of the glory of Christ would not be evident to them” (L&N 28.37).

[4:6]  ⁵⁰ sn An allusion to Gen 1:3; see also Isa 9:2.

[4:6]  ⁵¹ tn Grk “the light of the knowledge of the glory”; δόξης (doxhs) has been translated as an attributive genitive.

[4:6]  ⁵² tc ‡ Most witnesses, including several early and important ones (Ì⁴⁶ א C H Ψ 0209 1739^c Ï sy), read ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou, “Jesus Christ”), while other important witnesses, especially of the Western text (D F G 0243 630 1739* 1881 lat Ambst), have Χριστοῦ ᾿Ιησοῦ. The reading with just Χριστοῦ is found in A B 33 {sa} Tert {Or Ath Chr}. Even though the witnesses for the shorter reading are not numerous, they are weighty. And in light of the natural scribal proclivity to fill out the text, particularly with reference to divine names, as well as the discrepancy among the witnesses as to the order of the names, the simple reading Χριστοῦ seems to be the best candidate for authenticity. NA²⁷ reads ᾿Ιησοῦ Χριστοῦ with ᾿Ιησοῦ in brackets, indicating doubts as to its authenticity.

[4:7]  ⁵³ tn Grk “the surpassingness of the power”; δυνάμεως (dunamew") has been translated as an attributed genitive (“extraordinary power”).

[4:10]  ⁵⁴ tn The first clause of 2 Cor 4:10 is elliptical and apparently refers to the fact that Paul was constantly in danger of dying in the same way Jesus died (by violence at least). According to L&N 23.99 it could be translated, “at all times we live in the constant threat of being killed as Jesus was.”

[4:10]  ⁵⁵ tn Or “may also be revealed.”

[4:11]  ⁵⁶ tn Or “may also be revealed.”

[4:11]  ⁵⁷ tn Grk “mortal flesh.”

[4:15]  ⁵⁸ tn Or “that is abounding to.”

[4:15]  ⁵⁹ tn Or “to abound.”

[5:1]  ⁶⁰ sn The expression the tent we live in refers to “our earthly house, our body.” Paul uses the metaphor of the physical body as a house or tent, the residence of the immaterial part of a person.

[5:1]  ⁶¹ tn Or “destroyed.”

[5:5]  ⁶² tn Grk “for this very thing.”

[5:5]  ⁶³ tn Or “first installment,” “pledge,” “deposit” (see the note on the phrase “down payment” in 1:22).

[5:6]  ⁶⁴ tn Grk “we know that being at home in the body”; an idiom for being alive (L&N 23.91).

[5:8]  ⁶⁵ tn Or “be absent.”

[5:10]  ⁶⁶ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a common item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. Use of the term in reference to Christ’s judgment would be familiar to Paul’s 1st century readers.

[5:10]  ⁶⁷ tn Or “whether good or bad.”

[5:11]  ⁶⁸ tn Or “because we know what it means to fear the Lord.”

[5:11]  ⁶⁹ tn The present tense of πείθομεν (peiqomen) has been translated as a conative present.

[5:11]  ⁷⁰ tn Grk “men”; but ἄνθρωπος (anqrwpo") is generic here since clearly both men and women are in view (Paul did not attempt to win only men to the gospel he preached).

[5:11]  ⁷¹ tn Or “clearly evident.” BDAG 1048 s.v. φανερόω 2.b.β has “θεῷ πεφανερώμεθα we are well known to God 2 Cor 5:11a, cp. 11b; 11:6 v.l.”

[5:14]  ⁷² tn The phrase ἡ ἀγάπη τοῦ Χριστοῦ (Jh agaph tou Cristou, “the love of Christ”) could be translated as either objective genitive (“our love for Christ”) or subjective genitive (“Christ’s love for us”). Either is grammatically possible, but with the reference to Christ’s death for all in the following clauses, a subjective genitive (“Christ’s love for us”) is more likely.

[5:14]  ⁷³ tn Grk “one”; the referent (Christ) has been specified in the translation for clarity.

[5:16]  ⁷⁴ tn Grk “we know.”

[5:16]  ⁷⁵ tn Grk “no one according to the flesh.”

[5:16]  ⁷⁶ tn Grk “we have known Christ according to the flesh.”

[5:20]  ⁷⁷ tn Or “as though God were begging.”

[5:20]  ⁷⁸ tn Or “we beg you.”

[6:1]  ⁷⁹ tn Or “receive the grace of God uselessly.”

[7:12]  ⁸⁰ tn Grk “but in order that your eagerness on our behalf might be revealed to you.”

[8:1]  ⁸¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:8.

[8:9]  ⁸² tn Or “generosity.”

[8:11]  ⁸³ tn Grk “and now also complete the doing.”

[8:11]  ⁸⁴ tn Grk “just as the eagerness to want [it].”

[8:11]  ⁸⁵ tn Grk “so also it might be completed.” The passive construction was converted to an active one in the translation in keeping with contemporary English style.

[8:11]  ⁸⁶ tn Grk “completed from what you have.”

[8:19]  ⁸⁷ tn Grk “gospel, and not only this, but.” Here a new sentence was started in the translation.

[8:19]  ⁸⁸ tn Grk “he”; the referent (the brother mentioned in v. 18) has been specified in the translation for clarity.

[8:19]  ⁸⁹ tn That is, the offering or collection being taken to assist impoverished Christians.

[8:19]  ⁹⁰ tn The words “to help” are not in the Greek text but are implied (see L&N 25.68).

[9:13]  ⁹¹ tn Or “proof,” or perhaps “testing” (NRSV).

[9:13]  ⁹² tn Or “ministry.”

[9:13]  ⁹³ tn Or “your partnership”; Grk “your fellowship.”

[9:14]  ⁹⁴ tn Grk “the extraordinary grace of God to you”; the point is that God has given or shown grace to the Corinthians.

[10:1]  ⁹⁵ tn The Greek pronoun (“you”) is plural.

[10:1]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ tn Or “who lack confidence.”

[10:1]  ⁹⁹ tn Or “when face to face with.”

[10:1]  ¹⁰⁰ tn Or “but bold.”

[10:5]  ¹⁰¹ tn The phrase “every arrogant obstacle” could be translated simply “all arrogance” (so L&N 88.207).

[10:5]  ¹⁰² tn Grk “to the obedience of Christ”; but since Χριστοῦ (Cristou) is clearly an objective genitive here, it is better to translate “to make it obey Christ.”

[10:10]  ¹⁰³ tn Or “unimpressive.”

[10:10]  ¹⁰⁴ tn Or “is contemptible”; Grk “is despised.”

[10:13]  ¹⁰⁵ tn Or “boast excessively.” The phrase εἰς τὰ ἄμετρα (ei" ta ametra) is an idiom; literally it means “into that which is not measured,” that is, a point on a scale that goes beyond what might be expected (L&N 78.27).

[10:13]  ¹⁰⁶ tn The words “will confine our boasting” are not in the Greek text, but the reference to boasting must be repeated from the previous clause to clarify for the modern reader what is being limited.

[10:13]  ¹⁰⁷ tn Grk “according to the measure of the rule which God has apportioned to us as a measure”; for the translation used in the text see L&N 37.100.

[10:14]  ¹⁰⁸ tn Grk “with the gospel of Christ,” but since Χριστοῦ (Cristou) is clearly an objective genitive here, it is better to translate “with the gospel about Christ.”

[11:7]  ¹⁰⁹ sn Paul is referring to humbling himself to the point of doing manual labor to support himself.

[11:7]  ¹¹⁰ tn Or “preached.”

[11:32]  ¹¹¹ tn Grk “ethnarch.”

[11:32]  sn The governor was an official called an ethnarch who was appointed to rule over a particular area or constituency on behalf of a king.

[11:32]  ¹¹² tn Grk “the city of the Damascenes.”

[11:32]  ¹¹³ tn Or “to seize,” “to catch.”

[11:33]  ¹¹⁴ tn In Acts 9:25 the same basket used in Paul’s escape is called a σπυρίς (spuri"), a basket larger than a κόφινος (kofinos). It was very likely made out of rope, so the translation “rope-basket” is used.

[12:9]  ¹¹⁵ tn Here καί (kai) has been translated as “but” because of the contrast implicit in the context.

[12:9]  ¹¹⁶ tn Or “is sufficient.”

[12:9]  ¹¹⁷ tc The majority of later mss (א² A^c D¹ Ψ 0243 0278 33 1739 1881 Ï) as well as some versional witnesses include the pronoun “my” here, but the omission of the pronoun has excellent external support (Ì^46vid א* A* B D* F G latt). Scribes probably added the pronoun for clarity, making the obvious referent explicit. This would also make “power” more parallel with “my grace.” Though the original text probably did not include “my,” scribes who added the word were following the sense of Paul’s statement.

[12:9]  tn The pronoun “my” was supplied in the translation to clarify the sense of Paul’s expression.

[12:9]  ¹¹⁸ tn Or “my power comes to full strength.”

[12:9]  ¹¹⁹ tn “Most gladly,” a comparative form used with superlative meaning and translated as such.

[12:9]  ¹²⁰ tn Or “may rest on.”

[12:12]  ¹²¹ tn Or “patience,” “endurance.”

[12:12]  ¹²² tn Or “and miracles.”

[13:3]  ¹²³ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:14]  ¹²⁴ tc Most witnesses, especially later ones (א² D Ψ Ï lat sy bo), conclude this letter with ἀμήν (amhn, “amen”), while several early and important mss (Ì⁴⁶ א* A B F G 0243 6 33 630 1175 1739 1881 pc sa) lack the particle. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. That so many diverse witnesses lacked the word here is strong testimony to its absence for the original text of 2 Corinthians.