2 Korintus 1:22

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

2 Korintus 3:2

3:2 You yourselves are our letter, ²  written on our hearts, known and read by everyone,

2 Korintus 4:6

4:6 For God, who said “Let light shine out of darkness,” ³  is the one who shined in our hearts to give us the light of the glorious knowledge ⁴  of God in the face of Christ. ⁵ 

2 Korintus 5:11

The Message of Reconciliation

5:11 Therefore, because we know the fear of the Lord, ⁶  we try to persuade ⁷  people, ⁸  but we are well known ⁹  to God, and I hope we are well known to your consciences too.

2 Korintus 7:3

7:3 I do not say this to condemn you, for I told you before ¹⁰  that you are in our hearts so that we die together and live together with you. ¹¹ 

2 Korintus 8:1

Completing the Collection for the Saints

8:1 Now we make known to you, brothers and sisters, ¹²  the grace of God given to the churches of Macedonia,

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 ¹³  he said to me, “My grace is enough ¹⁴  for you, for my ¹⁵  power is made perfect ¹⁶  in weakness.” So then, I will boast most gladly ¹⁷  about my weaknesses, so that the power of Christ may reside in ¹⁸  me.

[1:22]  ¹ 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”).

[3:2]  ² tn That is, “letter of recommendation.”

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

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

[4:6]  ⁵ 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.

[5:11]  ⁶ tn Or “because we know what it means to fear the Lord.”

[5:11]  ⁷ tn The present tense of πείθομεν (peiqomen) has been translated as a conative present.

[5:11]  ⁸ 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]  ⁹ 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.”

[7:3]  ¹⁰ sn See 2 Cor 1:4-7.

[7:3]  ¹¹ tn The words “with you” are not in the Greek text, but are implied.

[8:1]  ¹² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:8.

[12:9]  ¹³ tn Here καί (kai) has been translated as “but” because of the contrast implicit in the context.

[12:9]  ¹⁴ tn Or “is sufficient.”

[12:9]  ¹⁵ 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]  ¹⁶ tn Or “my power comes to full strength.”

[12:9]  ¹⁷ tn “Most gladly,” a comparative form used with superlative meaning and translated as such.

[12:9]  ¹⁸ tn Or “may rest on.”