2 Korintus 1:6

1:6 But if we are afflicted, ¹  it is for your comfort and salvation; if we are comforted, it is for your comfort that you experience in your patient endurance of the same sufferings that we also suffer.

2 Korintus 1:12

Paul Defends His Changed Plans

1:12 For our reason for confidence ²  is this: the testimony of our conscience, that with pure motives ³  and sincerity which are from God ⁴  – not by human wisdom ⁵  but by the grace of God – we conducted ourselves in the world, and all the more ⁶  toward you.

2 Korintus 3:7

The Greater Glory of the Spirit’s Ministry

3:7 But if the ministry that produced death – carved in letters on stone tablets ⁷  – came with glory, so that the Israelites ⁸  could not keep their eyes fixed on the face of Moses because of the glory of his face ⁹  (a glory ¹⁰  which was made ineffective), ¹¹ 

2 Korintus 6:16

6:16 And what mutual agreement does the temple of God have with idols? For we are ¹²  the temple of the living God, just as God said, “I will live in them ¹³  and will walk among them, and I will be their God, and they will be my people.” ¹⁴ 

2 Korintus 7:7

7:7 We were encouraged ¹⁵  not only by his arrival, but also by the encouragement ¹⁶  you gave ¹⁷  him, as he reported to us your longing, your mourning, ¹⁸  your deep concern ¹⁹  for me, so that I rejoiced more than ever.

2 Korintus 8:19

8:19 In addition, ²⁰  this brother ²¹  has also been chosen by the churches as our traveling companion as we administer this generous gift ²²  to the glory of the Lord himself and to show our readiness to help. ²³ 

2 Korintus 9:10

9:10 Now God ²⁴  who provides seed for the sower and bread for food will provide and multiply your supply of seed and will cause the harvest of your righteousness to grow.

2 Korintus 10:15

10:15 Nor do we boast beyond certain limits ²⁵  in the work ²⁶  done by others, but we hope ²⁷  that as your faith continues to grow, our work may be greatly expanded ²⁸  among you according to our limits, ²⁹ 

2 Korintus 11:3

11:3 But I am afraid that ³⁰  just as the serpent ³¹  deceived Eve by his treachery, ³²  your minds may be led astray ³³  from a sincere and pure ³⁴  devotion to Christ.

2 Korintus 12:6

12:6 For even if I wish to boast, I will not be a fool, for I would be telling ³⁵  the truth, but I refrain from this so that no one may regard ³⁶  me beyond what he sees in me or what he hears from me,

[1:6]  ¹ tn Or “are troubled.”

[1:12]  ² tn Or “for boasting.”

[1:12]  ³ 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]  ⁴ tn Grk “pure motives and sincerity of God.”

[1:12]  ⁵ tn Or “not by worldly wisdom.”

[1:12]  ⁶ tn Or “and especially.”

[3:7]  ⁷ 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]  ⁸ tn Grk “so that the sons of Israel.”

[3:7]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.

[6:16]  ¹² tc Most witnesses, including some important ones (Ì⁴⁶ א² C D² F G Ψ 0209 Ï lat sy Tert), read ὑμεῖς…ἐστε (Jumei"…este, “you are”) instead of ἡμεῖς…ἐσμεν (Jhmei"…esmen, “we are”) here, but several other early and important mss (א* B D* L P 0243 6 33 81 326 365 1175 1739 1881 2464 co Cl Or) have ἡμεῖς…ἐσμεν. The external evidence is somewhat in favor of the first person pronoun and verb; the internal evidence weighs in even stronger. In light of the parallel in 1 Cor 3:16, where Paul uses ἐστε (“you are the temple of God”), as well as the surrounding context here in which the second person verb or pronoun is used in vv. 14, 17, and 18, the second person reading seems obviously motivated. The first person reading can explain the rise of the other reading, but the reverse is not as easily done. Consequently, the first person reading of ἡμεῖς…ἐσμεν has all the credentials of authenticity.

[6:16]  ¹³ tn Or “live among them,” “live with them.”

[6:16]  sn I will live in them. The OT text that lies behind this passage (Lev 26:11-12) speaks of God dwelling in the midst of his people. The Greek preposition en in the phrase en autoi" (“in them”) can also have that meaning (“among” or “with”). However, Paul appears to be extending the imagery here to involve God (as the Spirit) dwelling in his people, since he calls believers “the temple of the living God” in the previous clause, imagery he uses elsewhere in his writings (1 Cor 3:16; Eph 2:21-22).

[6:16]  ¹⁴ sn A quotation from Lev 26:12; also similar to Jer 32:38; Ezek 37:27.

[7:7]  ¹⁵ tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “We were encouraged.”

[7:7]  ¹⁶ tn Or “comfort,” “consolation.”

[7:7]  ¹⁷ tn Grk “by the encouragement with which he was encouraged by you.” The passive construction was translated as an active one in keeping with contemporary English style, and the repeated word “encouraged” was replaced in the translation by “gave” to avoid redundancy in the translation.

[7:7]  ¹⁸ tn Or “your grieving,” “your deep sorrow.”

[7:7]  ¹⁹ tn Or “your zeal.”

[8:19]  ²⁰ tn Grk “gospel, and not only this, but.” Here a new sentence was started in the translation.

[8:19]  ²¹ tn Grk “he”; the referent (the brother mentioned in v. 18) has been specified in the translation for clarity.

[8:19]  ²² tn That is, the offering or collection being taken to assist impoverished Christians.

[8:19]  ²³ tn The words “to help” are not in the Greek text but are implied (see L&N 25.68).

[9:10]  ²⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[10:15]  ²⁵ 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).

[10:15]  ²⁶ tn Or “in the labors.”

[10:15]  ²⁷ tn Grk “but we have the hope.”

[10:15]  ²⁸ tn Or “greatly enlarged.”

[10:15]  ²⁹ tn That is, Paul’s work might be greatly expanded within the area of activity assigned to him by God.

[11:3]  ³⁰ tn Grk “I fear lest somehow.”

[11:3]  ³¹ tn Or “the snake.”

[11:3]  ³² tn Or “craftiness.”

[11:3]  ³³ tn Or “corrupted,” “seduced.”

[11:3]  ³⁴ tc Although most mss (א² H Ψ 0121 0243 1739 1881 Ï) lack “and pure” (καὶ τῆς ἁγνότητος, kai th" Jagnothto"; Grk “and purity”) several important and early witnesses (Ì⁴⁶ א* B D^[2] F G 33 81 104 pc ar r co) retain these words. Their presence in such mss across such a wide geographical distribution argues for their authenticity. The omission from the majority of mss can be explained by haplography, since the -τητος ending of ἁγνότητος is identical to the ending of ἁπλότητος (Japlothto", “sincerity”) three words back (ἁπλότητος καὶ τῆς ἁγνότητος); further, since the meanings of “sincerity” and “purity” are similar they might seem redundant. A copyist would scarcely notice the omission because Paul’s statement still makes sense without “and from purity.”

[12:6]  ³⁵ tn Or “speaking.”

[12:6]  ³⁶ tn Or “may think of.”