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 1:2 Grace and peace to you 4 from God our Father and the Lord Jesus Christ!
1:3 Blessed is 5 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 6 so that we may be able to comfort those experiencing any trouble 7 with the comfort with which we ourselves are comforted by God. 1:5 For just as the sufferings 8 of Christ 9 overflow 10 toward us, so also our comfort through Christ overflows to you. 11 1:6 But if we are afflicted, 12 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. 1:7 And our hope for you is steadfast because we know that as you share in 13 our sufferings, so also you will share in 14 our comfort. 1:8 For we do not want you to be unaware, brothers and sisters, 15 regarding the affliction that happened to us in the province of Asia, 16 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, 17 so that we would not trust in ourselves 18 but in God who raises the dead. 1:10 He 19 delivered us from so great a risk of death, and he will deliver us. We have set our hope on him 20 that 21 he will deliver us yet again, 1:11 as you also join in helping us by prayer, so that many people may give thanks to God 22 on our behalf for the gracious gift given to us through the help of many.
1:12 For our reason for confidence 23 is this: the testimony of our conscience, that with pure motives 24 and sincerity which are from God 25 – not by human wisdom 26 but by the grace of God – we conducted ourselves in the world, and all the more 27 toward you. 1:13 For we do not write you anything other than what 28 you can read and also understand. But I hope that you will understand completely 29 1:14 just as also you have partly understood us, that we are your source of pride just as you also are ours 30 in the day of the Lord Jesus. 31 1:15 And with this confidence I intended to come to you first so that you would get a second opportunity to see us, 32 1:16 and through your help to go on into Macedonia and then from Macedonia to come back 33 to you and be helped on our way into Judea by you. 1:17 Therefore when I was planning to do this, I did not do so without thinking about what I was doing, did I? 34 Or do I make my plans 35 according to mere human standards 36 so that I would be saying 37 both “Yes, yes” and “No, no” at the same time? 1:18 But as God is faithful, our message to you is not “Yes” and “No.” 1:19 For the Son of God, Jesus Christ, the one who was proclaimed among you by us – by me and Silvanus 38 and Timothy – was not “Yes” and “No,” but it has always been “Yes” in him. 1:20 For every one of God’s promises are “Yes” in him; therefore also through him the “Amen” is spoken, to the glory we give to God. 1:21 But it is God who establishes 39 us together with you in Christ and who anointed us, 40 1:22 who also sealed us and gave us the Spirit in our hearts as a down payment. 41
1:23 Now I appeal to God as my witness, 42 that to spare 43 you I did not come again to Corinth. 44 1:24 I do not mean that we rule over your faith, but we are workers with you for your joy, because by faith you stand firm. 45 2:1 So 46 I made up my own mind 47 not to pay you another painful visit. 48 2:2 For if I make you sad, who would be left to make me glad 49 but the one I caused to be sad? 2:3 And I wrote this very thing to you, 50 so that when I came 51 I would not have sadness from those who ought to make me rejoice, since I am confident in you all that my joy would be yours. 2:4 For out of great distress and anguish of heart I wrote to you with many tears, not to make you sad, but to let you know the love that I have especially for you. 52 2:5 But if anyone has caused sadness, he has not saddened me alone, but to some extent (not to exaggerate) 53 he has saddened all of you as well. 2:6 This punishment on such an individual by the majority is enough for him, 2:7 so that now instead 54 you should rather forgive and comfort him. 55 This will keep him from being overwhelmed by excessive grief to the point of despair. 56 2:8 Therefore I urge you to reaffirm your love for him. 57 2:9 For this reason also I wrote you: 58 to test you to see 59 if you are obedient in everything. 2:10 If you forgive anyone for anything, I also forgive him – for indeed what I have forgiven (if I have forgiven anything) I did so for you in the presence of Christ, 2:11 so that we may not be exploited 60 by Satan (for we are not ignorant of his schemes). 2:12 Now when I arrived in Troas 61 to proclaim the gospel of Christ, even though the Lord had opened 62 a door of opportunity 63 for me, 2:13 I had no relief in my spirit, 64 because I did not find my brother Titus there. So I said good-bye to them 65 and set out 66 for Macedonia.
2:14 But thanks be to God who always leads us in triumphal procession 67 in Christ 68 and who makes known 69 through us the fragrance that consists of the knowledge of him in every place. 2:15 For we are a sweet aroma of Christ to God among those who are being saved and among those who are perishing – 2:16 to the latter an odor 70 from death to death, but to the former a fragrance from life to life. And who is adequate for these things? 71 2:17 For we are not like so many others, hucksters who peddle the word of God for profit, 72 but we are speaking in Christ before 73 God as persons of sincerity, 74 as persons sent from God.
3:1 Are we beginning to commend ourselves again? We don’t need letters of recommendation to you or from you as some other people do, do we? 75 3:2 You yourselves are our letter, 76 written on our hearts, known and read by everyone, 3:3 revealing 77 that you are a letter of Christ, delivered by us, 78 written not with ink but by the Spirit of the living God, not on stone tablets 79 but on tablets of human hearts.
3:4 Now we have such confidence in God through Christ. 3:5 Not that we are adequate 80 in ourselves to consider anything as if it were coming from ourselves, but our adequacy 81 is from God, 3:6 who made us adequate 82 to be servants of a new covenant 83 not based on the letter but on the Spirit, for the letter kills, but the Spirit gives life.
3:7 But if the ministry that produced death – carved in letters on stone tablets 84 – came with glory, so that the Israelites 85 could not keep their eyes fixed on the face of Moses because of the glory of his face 86 (a glory 87 which was made ineffective), 88 3:8 how much more glorious will the ministry of the Spirit be? 89 3:9 For if there was glory in the ministry that produced condemnation, 90 how much more does the ministry that produces righteousness 91 excel 92 in glory! 3:10 For indeed, what had been glorious now 93 has no glory because of the tremendously greater glory of what replaced it. 94 3:11 For if what was made ineffective 95 came with 96 glory, how much more has what remains 97 come in glory! 3:12 Therefore, since we have such a hope, we behave with great boldness, 98 3:13 and not like Moses who used to put a veil over his face to keep the Israelites 99 from staring 100 at the result 101 of the glory that was made ineffective. 102 3:14 But their minds were closed. 103 For to this very day, the same veil remains when they hear the old covenant read. 104 It has not been removed because only in Christ is it taken away. 105 3:15 But until this very day whenever Moses is read, a veil lies over their minds, 106 3:16 but when one 107 turns to the Lord, the veil is removed. 108 3:17 Now the Lord is the Spirit, and where the Spirit of the Lord is present, 109 there is freedom. 3:18 And we all, with unveiled faces reflecting the glory of the Lord, 110 are being transformed into the same image from one degree of glory to another, 111 which is from 112 the Lord, who is the Spirit. 113
4:1 Therefore, since we have this ministry, just as God has shown us mercy, 114 we do not become discouraged. 115 4:2 But we have rejected 116 shameful hidden deeds, 117 not behaving 118 with deceptiveness 119 or distorting the word of God, but by open proclamation of the truth we commend ourselves to everyone’s conscience before God. 4:3 But even if our gospel is veiled, it is veiled only to those who are perishing, 4:4 among whom the god of this age has blinded the minds of those who do not believe 120 so they would not see the light of the glorious gospel 121 of Christ, 122 who is the image of God. 4:5 For we do not proclaim 123 ourselves, but Jesus Christ as Lord, and ourselves as your slaves 124 for Jesus’ sake. 4:6 For God, who said “Let light shine out of darkness,” 125 is the one who shined in our hearts to give us the light of the glorious knowledge 126 of God in the face of Christ. 127
4:7 But we have this treasure in clay jars, so that the extraordinary power 128 belongs to God and does not come from us. 4:8 We are experiencing trouble on every side, 129 but are not crushed; we are perplexed, 130 but not driven to despair; 4:9 we are persecuted, but not abandoned; 131 we are knocked down, 132 but not destroyed, 4:10 always carrying around in our body the death of Jesus, 133 so that the life of Jesus may also be made visible 134 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 135 in our mortal body. 136 4:12 As a result, 137 death is at work in us, but life is at work in you. 138 4:13 But since we have the same spirit of faith as that shown in 139 what has been written, “I believed; therefore I spoke,” 140 we also believe, therefore we also speak. 4:14 We do so 141 because we know that the one who raised up Jesus 142 will also raise us up with Jesus and will bring us with you into his presence. 4:15 For all these things are for your sake, so that the grace that is including 143 more and more people may cause thanksgiving to increase 144 to the glory of God. 4:16 Therefore we do not despair, 145 but even if our physical body 146 is wearing away, our inner person 147 is being renewed day by day. 4:17 For our momentary, light suffering 148 is producing for us an eternal weight of glory far beyond all comparison 4:18 because we are not looking at what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal.
5:1 For we know that if our earthly house, the tent we live in, 149 is dismantled, 150 we have a building from God, a house not built by human hands, that is eternal in the heavens. 5:2 For in this earthly house 151 we groan, because we desire to put on 152 our heavenly dwelling, 5:3 if indeed, after we have put on 153 our heavenly house, 154 we will not be found naked. 5:4 For we groan while we are in this tent, 155 since we are weighed down, 156 because we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life. 5:5 Now the one who prepared us for this very purpose 157 is God, who gave us the Spirit as a down payment. 158 5:6 Therefore we are always full of courage, and we know that as long as we are alive here on earth 159 we are absent from the Lord – 5:7 for we live 160 by faith, not by sight. 5:8 Thus we are full of courage and would prefer to be away 161 from the body and at home with the Lord. 5:9 So then whether we are alive 162 or away, we make it our ambition to please him. 163 5:10 For we must all appear before the judgment seat of Christ, 164 so that each one may be paid back according to what he has done while in the body, whether good or evil. 165
5:11 Therefore, because we know the fear of the Lord, 166 we try to persuade 167 people, 168 but we are well known 169 to God, and I hope we are well known to your consciences too. 5:12 We are not trying to commend 170 ourselves to you again, but are giving you an opportunity to be proud of us, 171 so that you may be able to answer those who take pride 172 in outward appearance 173 and not in what is in the heart. 5:13 For if we are out of our minds, it is for God; if we are of sound mind, it is for you. 5:14 For the love of Christ 174 controls us, since we have concluded this, that Christ 175 died for all; therefore all have died. 5:15 And he died for all so that those who live should no longer live for themselves but for him who died for them and was raised. 176 5:16 So then from now on we acknowledge 177 no one from an outward human point of view. 178 Even though we have known Christ from such a human point of view, 179 now we do not know him in that way any longer. 5:17 So then, if anyone is in Christ, he is a new creation; what is old has passed away 180 – look, what is new 181 has come! 182 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. 5:19 In other words, in Christ God was reconciling the world to himself, not counting people’s trespasses against them, and he has given us 183 the message of reconciliation. 5:20 Therefore we are ambassadors for Christ, as though God were making His plea 184 through us. We plead with you 185 on Christ’s behalf, “Be reconciled to God!” 5:21 God 186 made the one who did not know sin 187 to be sin for us, so that in him 188 we would become the righteousness of God.
6:1 Now because we are fellow workers, we also urge you not to receive the grace of God in vain. 189 6:2 For he says, “I heard you at the acceptable time, and in the day of salvation I helped you.” 190 Look, now is the acceptable time; look, now is the day of salvation! 6:3 We do not give anyone 191 an occasion for taking an offense in anything, 192 so that no fault may be found with our ministry. 6:4 But as God’s servants, 193 we have commended ourselves in every way, 194 with great endurance, in persecutions, 195 in difficulties, in distresses, 6:5 in beatings, in imprisonments, in riots, 196 in troubles, 197 in sleepless nights, in hunger, 6:6 by purity, by knowledge, by patience, by benevolence, by the Holy Spirit, 198 by genuine 199 love, 6:7 by truthful 200 teaching, 201 by the power of God, with weapons of righteousness both for the right hand and for the left, 202 6:8 through glory and dishonor, through slander and praise; regarded as impostors, 203 and yet true; 6:9 as unknown, and yet well-known; as dying and yet – see! – we continue to live; as those who are scourged 204 and yet not executed; 6:10 as sorrowful, but always rejoicing, as poor, but making many rich, as having nothing, and yet possessing everything.
6:11 We have spoken freely to you, 205 Corinthians; our heart has been opened wide to you. 6:12 Our affection for you is not restricted, 206 but you are restricted in your affections for us. 6:13 Now as a fair exchange – I speak as to my 207 children – open wide your hearts to us 208 also.
6:14 Do not become partners 209 with those who do not believe, for what partnership is there between righteousness and lawlessness, or what fellowship does light have with darkness? 6:15 And what agreement does Christ have with Beliar? 210 Or what does a believer share in common with an unbeliever? 6:16 And what mutual agreement does the temple of God have with idols? For we are 211 the temple of the living God, just as God said, “I will live in them 212 and will walk among them, and I will be their God, and they will be my people.” 213 6:17 Therefore “come out from their midst, and be separate,” says the Lord, “and touch no unclean thing, 214 and I will welcome 215 you, 216 6:18 and I will be a father to you, and you will be my sons and daughters,” 217 says the All-Powerful Lord. 218
7:1 Therefore, since we have these promises, dear friends, let us cleanse ourselves 219 from everything that could defile the body 220 and the spirit, and thus accomplish 221 holiness out of reverence for God. 222 7:2 Make room for us in your hearts; 223 we have wronged no one, we have ruined no one, 224 we have exploited no one. 225 7:3 I do not say this to condemn you, for I told you before 226 that you are in our hearts so that we die together and live together with you. 227
7:4 I have great confidence in you; I take great pride 228 on your behalf. I am filled with encouragement; 229 I am overflowing with joy in the midst of 230 all our suffering. 7:5 For even when we came into Macedonia, our body 231 had no rest at all, but we were troubled in every way – struggles from the outside, fears from within. 7:6 But God, who encourages 232 the downhearted, encouraged 233 us by the arrival of Titus. 7:7 We were encouraged 234 not only by his arrival, but also by the encouragement 235 you gave 236 him, as he reported to us your longing, your mourning, 237 your deep concern 238 for me, so that I rejoiced more than ever. 7:8 For even if I made you sad 239 by my letter, 240 I do not regret having written it 241 (even though I did regret it, 242 for 243 I see that my letter made you sad, 244 though only for a short time). 7:9 Now I rejoice, not because you were made sad, 245 but because you were made sad to the point of repentance. For you were made sad as God intended, 246 so that you were not harmed 247 in any way by us. 7:10 For sadness as intended by God produces a repentance that leads to salvation, leaving no regret, but worldly sadness brings about death. 7:11 For see what this very thing, this sadness 248 as God intended, has produced in you: what eagerness, what defense of yourselves, 249 what indignation, 250 what alarm, what longing, what deep concern, 251 what punishment! 252 In everything you have proved yourselves to be innocent in this matter. 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 253 before God. 7:13 Therefore we have been encouraged. And in addition to our own encouragement, we rejoiced even more at the joy of Titus, because all of you have refreshed his spirit. 254 7:14 For if I have boasted to him about anything concerning you, I have not been embarrassed by you, 255 but just as everything we said to you was true, 256 so our boasting to Titus about you 257 has proved true as well. 7:15 And his affection for you is much greater 258 when he remembers the obedience of you all, how you welcomed him with fear and trembling. 7:16 I rejoice because in everything I am fully confident in you.
8:1 Now we make known to you, brothers and sisters, 259 the grace of God given to the churches of Macedonia, 8:2 that during a severe ordeal of suffering, their abundant joy and their extreme poverty have overflowed in the wealth 260 of their generosity. 8:3 For I testify, they gave according to their means and beyond their means. They did so voluntarily, 261 8:4 begging us with great earnestness for the blessing and fellowship of helping 262 the saints. 8:5 And they did this not just as we had hoped, but they gave themselves first to the Lord and to us by the will of God. 8:6 Thus 263 we urged 264 Titus that, just as he had previously begun this work, 265 so also he should complete this act of kindness 266 for you. 8:7 But as you excel 267 in everything – in faith, in speech, in knowledge, and in all eagerness and in the love from us that is in you 268 – make sure that you excel 269 in this act of kindness 270 too. 8:8 I am not saying this as a command, but I am testing the genuineness of your love by comparison with the eagerness of others. 271 8:9 For you know the grace 272 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. 8:10 So here is my opinion on this matter: It is to your advantage, since you 273 made a good start last year both in your giving and your desire to give, 8:11 to finish what you started, 274 so that just as you wanted to do it eagerly, 275 you can also complete it 276 according to your means. 277 8:12 For if the eagerness is present, the gift itself 278 is acceptable according to whatever one has, not according to what he does not have. 8:13 For I do not say this so there would be relief for others and suffering for you, but as a matter of equality. 8:14 At the present time, your abundance will meet their need, 279 so that one day their abundance may also meet your need, and thus there may be equality, 8:15 as it is written: “The one who gathered 280 much did not have too much, and the one who gathered little did not have too little.” 281
8:16 But thanks be to God who put in the heart of Titus the same devotion 282 I have for you, 8:17 because he not only accepted our request, but since he was very eager, 283 he is coming 284 to you of his own accord. 285 8:18 And we are sending 286 along with him the brother who is praised by all the churches for his work in spreading the gospel. 287 8:19 In addition, 288 this brother 289 has also been chosen by the churches as our traveling companion as we administer this generous gift 290 to the glory of the Lord himself and to show our readiness to help. 291 8:20 We did this 292 as a precaution so that no one should blame us in regard to this generous gift we are administering. 8:21 For we are concerned about what is right not only before the Lord but also before men. 293 8:22 And we are sending 294 with them our brother whom we have tested many times and found eager in many matters, but who now is much more eager than ever because of the great confidence he has in you. 8:23 If there is any question 295 about Titus, he is my partner and fellow worker among you; if there is any question about our brothers, they are messengers 296 of the churches, a glory to Christ. 8:24 Therefore show 297 them openly before the churches the proof of your love and of our pride in you. 298
9:1 For it is not necessary 299 for me to write you about this service 300 to the saints, 9:2 because I know your eagerness to help. 301 I keep boasting to the Macedonians about this eagerness of yours, 302 that Achaia has been ready to give 303 since last year, and your zeal to participate 304 has stirred up most of them. 305 9:3 But I am sending 306 these brothers so that our boasting about you may not be empty in this case, so that you may be ready 307 just as I kept telling them. 9:4 For if any of the Macedonians should come with me and find that you are not ready to give, we would be humiliated 308 (not to mention you) by this confidence we had in you. 309 9:5 Therefore I thought it necessary to urge these brothers to go to you in advance and to arrange ahead of time the generous contribution 310 you had promised, so this may be ready as a generous gift 311 and not as something you feel forced to do. 312 9:6 My point is this: The person who sows sparingly will also reap sparingly, and the person who sows generously 313 will also reap generously. 9:7 Each one of you should give 314 just as he has decided in his heart, 315 not reluctantly 316 or under compulsion, 317 because God loves a cheerful giver. 9:8 And God is able to make all grace overflow 318 to you so that because you have enough 319 of everything in every way at all times, you will overflow 320 in every good work. 9:9 Just as it is written, “He 321 has scattered widely, he has given to the poor; his righteousness remains forever.” 322 9:10 Now God 323 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. 9:11 You will be enriched in every way so that you may be generous on every occasion, 324 which is producing through us thanksgiving to God, 9:12 because the service of this ministry is not only providing for 325 the needs of the saints but is also overflowing with many thanks to God. 9:13 Through the evidence 326 of this service 327 they will glorify God because of your obedience to your confession in the gospel of Christ and the generosity of your sharing 328 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. 329 9:15 Thanks be to God for his indescribable gift! 330
1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
2 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
3 tn Or “are throughout Achaia.”
4 tn Grk “Grace to you and peace.”
7 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.
10 tn Or “our trials”; traditionally, “our affliction.” The term θλῖψις (qliyi") refers to trouble (including persecution) that involves direct suffering (L&N 22.2).
11 tn Or “any trials”; traditionally, “any affliction.”
13 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.
14 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.
15 tn Traditionally, “abound” (here and throughout this section).
16 tn The words “to you” are not in the Greek text, but are implied by the statements in the following verse.
16 tn Or “are troubled.”
19 tn Grk “as you are sharers in.”
20 tn Grk “will be sharers in.”
22 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).
23 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.
25 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).
26 tn Or “might not put confidence in ourselves.”
28 tn Because of the length and complexity of the Greek sentence, the relative clause “who delivered us…” was made a separate sentence in the translation.
29 tn Grk “deliver us, on whom we have set our hope.”
30 tc Several important witnesses, especially Alexandrian (Ì46 B D* 0121 0243 1739 1881 pc Did), lack ὅτι ({oti, “that”) here, while others, most notably Western (D1 F G 104 630 1505 pc ar b syh Or Ambst), lack ἔτι (eti, “yet”). Most
31 tn Grk “so that thanks may be given by many.” The words “to God” are not in the Greek text, but are implied. The passive construction has been converted to an active one for clarity, in keeping with contemporary English style.
34 tn Or “for boasting.”
35 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
36 tn Grk “pure motives and sincerity of God.”
37 tn Or “not by worldly wisdom.”
38 tn Or “and especially.”
37 tn Grk “than the things.”
38 tn Grk “to the end,” a Greek idiom for “fully,” “totally,” “completely.”
40 tn Grk “that we are your boast even as you are our boast.”
41 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 Ì46vid 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.
43 tn Grk “a second grace,” “a second favor” (used figuratively of a second visit by Paul).
46 tn Grk “come again.”
49 tn The Greek construction anticipates a negative answer. This is indicated in the translation by the ‘tag’ question “did I?” at the end of the sentence.
50 tn Grk “the things that I plan, do I plan (them).”
51 tn Grk “according to the flesh.”
52 tn Grk “so that with me there should be.”
52 sn Silvanus is usually considered to be the same person as Silas (L&N 93.340).
55 tn Or “strengthens.”
56 tn Grk “But he who establishes us together with you in Christ and anointed us is God.”
58 tn Or “first installment,” “pledge,” “deposit.”
61 tn Grk “I call upon God as witness against my soul.” Normally this implies an appeal for help (L&N 33.176).
62 tn Here φειδόμενος (feidomeno") has been translated as a telic participle.
63 sn Paul had promised to come again to visit (see 2 Cor 1:15, 24) but explains here why he had changed his plans.
64 tn Or “because you stand firm in the faith.”
67 tc Although usually δέ (de, “now”; found in א A C D1 F G Ψ 0285 Ï lat) should take precedent over γάρ (gar) in textually disputed places in the corpus Paulinum, the credentials for γάρ here are not easily dismissed (Ì46 B 0223 0243 33 1739 1881 al); here it is the preferred reading, albeit slightly.
68 tn Or “I decided this for myself.”
69 tn Grk “not to come to you again in sorrow.”
70 tn Or “to cheer me up.” L&N 25.131 translates this “For if I were to make you sad, who would be left to cheer me up?”
73 tn The words “to you” are not in the Greek text but are implied.
74 sn So that when I came. Regarding this still future visit by Paul, see 2 Cor 12:14; 13:1.
76 tn Or “the love that I have in great measure for you.”
79 tn Or “(not to say too much)”; Grk “(not to burden you [with words]).”
82 tn Grk “so that on the other hand.”
83 tn The word “him” is not in the Greek text but is supplied. Direct objects in Greek were often omitted and must be supplied from the context.
84 tn Grk “comfort him, lest somehow such a person be swallowed up by excessive grief,” an idiom for a person being so overcome with grief as to despair or give up completely (L&N 25.285). In this context of excessive grief or regret for past sins, “overwhelmed” is a good translation since contemporary English idiom speaks of someone “overwhelmed by grief.” Because of the length of the Greek sentence and the difficulty of expressing a negative purpose/result clause in English, a new sentence was started here in the translation.
85 tn Or “I urge you to show that your love for him is real.”
88 tn The word “you” is not in the Greek text, but is implied (as an understood direct object).
89 tn Grk “to know the proof of you,” that is, to know if the Corinthians’ obedience to Paul as an apostle was genuine (L&N 72.7).
91 tn Or “be taken advantage of.”
94 sn Troas was a city and region in the northwest corner of Asia Minor.
95 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.
96 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).
97 tn Or “I had no peace of mind.”
98 tn Or “I took my leave of them.”
99 tn Since this refers to the outset of a journey, the aorist ἐξῆλθον (exhlqon) is taken ingressively.
100 tn Or “who always causes us to triumph.”
101 tn Or “in the Messiah.”
102 tn Or “who reveals.”
103 tn The same Greek word (ὀσμή, osmh) translated “odor” here (in relation to the stench of death) has been translated “fragrance” in 2:14 and in the next phrase of the present verse. The word itself can describe a smell or odor either agreeable or disagreeable depending on the context (L&N 79.45).
104 sn These things refer to the things Paul is doing in his apostolic ministry.
106 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.
107 tn Or “in the presence of.”
108 tn Or “persons of pure motives.”
109 tn The Greek construction anticipates a negative reply (“No, we do not”) which is indicated in the translation by the ‘tag’ at the end, “do we?”
112 tn That is, “letter of recommendation.”
115 tn Or “making plain.”
116 tn Grk “cared for by us,” an expression that could refer either to the writing or the delivery of the letter (BDAG 229 s.v. διακονέω 1). Since the following phrase refers to the writing of the letter, and since the previous verse speaks of this “letter” being “written on our [Paul’s and his companions’] hearts” it is more probable that the phrase “cared for by us” refers to the delivery of the letter (in the person of Paul and his companions).
117 sn An allusion to Exod 24:12; 31:18; 34:1; Deut 9:10-11.
118 tn Or “competent.”
119 tn Or “competence.”
121 tn Or “competent.”
122 sn This new covenant is promised in Jer 31:31-34; 32:40.
124 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.
125 tn Grk “so that the sons of Israel.”
126 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).
127 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.
128 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.
127 tn Grk “how will not rather the ministry of the Spirit be with glory?”
130 tn Grk “the ministry of condemnation”; translated as an objective genitive, “the ministry that produced condemnation.”
131 tn Grk “the ministry of righteousness”; translated as an objective genitive, “the ministry that produces righteousness.”
132 tn Traditionally, “abound.”
133 tn Grk “in this case.”
134 tn The words “of what replaced it” are not in the Greek text, but have been supplied to clarify the meaning.
136 tn Or “what was fading away.” See note on “which was made ineffective” in v. 7.
137 tn Or “through” (διά, dia).
138 tn Or “what is permanent.”
139 tn Or “we employ great openness of speech.”
142 tn Grk “the sons of Israel.”
143 tn Or “from gazing intently.”
144 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.
145 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.
145 tn Grk “their minds were hardened.”
146 tn Grk “the same veil remains at the reading of the old covenant”; the phrase “they hear” has been introduced (“when they hear the old covenant read”) to make the link with the “Israelites” (v. 13) whose minds were closed (v. 14a) more obvious to the reader.
147 tn Or “only in Christ is it eliminated.”
148 tn Grk “their heart.”
151 tn Or perhaps “when(ever) he turns,” referring to Moses.
152 sn An allusion to Exod 34:34. The entire verse may refer to Moses, viewing him as a type portraying the Jewish convert to Christianity in Paul’s day.
154 tn Grk “where the Spirit of the Lord is”; the word “present” is supplied to specify that the presence of the Lord’s Spirit is emphasized rather than the mere existence of the Lord’s Spirit.
157 tn Or “we all with unveiled faces beholding the glory of the Lord as in a mirror.”
158 tn Grk “from glory to glory.”
159 tn Grk “just as from.”
160 tn Grk “from the Lord, the Spirit”; the genitive πνεύματος (pneumato") has been translated as a genitive of apposition.
160 tn Grk “just as we have been shown mercy”; ἠλεήθημεν (hlehqhmen) has been translated as a “divine passive” which is a circumlocution for God as the active agent. For clarity this was converted to an active construction with God as subject in the translation.
161 tn Or “we do not lose heart.”
163 tn L&N 13.156; the word can also mean “to assert opposition to,” thus here “we have denounced” (L&N 33.220).
164 tn Grk “the hidden things [deeds] of shame”; here αἰσχύνης (aiscunh") has been translated as an attributive genitive.
165 tn Or “not conducting ourselves”; Grk “not walking” (a common NT idiom for conduct, way of life, or behavior).
166 tn Or “craftiness.”
166 tn Or “of unbelievers.”
167 tn Grk “the gospel of the glory”; δόξης (doxhs) has been translated as an attributive genitive.
168 tn Or “so that the light of the gospel of the glory of Christ would not be evident to them” (L&N 28.37).
169 tn Or “preach.”
170 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.
172 sn An allusion to Gen 1:3; see also Isa 9:2.
173 tn Grk “the light of the knowledge of the glory”; δόξης (doxhs) has been translated as an attributive genitive.
174 tc ‡ Most witnesses, including several early and important ones (Ì46 א C H Ψ 0209 1739c 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.
175 tn Grk “the surpassingness of the power”; δυνάμεως (dunamew") has been translated as an attributed genitive (“extraordinary power”).
178 tn Grk “we are hard pressed [by crowds] on every side.”
179 tn Or “at a loss.”
181 tn Or “forsaken.”
182 tn Or “badly hurt.” It is possible to interpret καταβαλλόμενοι (kataballomenoi) here as “badly hurt”: “[we are] badly hurt, but not destroyed” (L&N 20.21).
184 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.”
185 tn Or “may also be revealed.”
187 tn Or “may also be revealed.”
188 tn Grk “mortal flesh.”
190 tn Or “So then.”
191 tn Grk “death is at work in us, but life in you”; the phrase “is at work in” is repeated in the translation for clarity.
193 tn Grk “spirit of faith according to.”
194 sn A quotation from Ps 116:10.
196 tn Grk “speak, because.” A new sentence was started here in the translation, with the words “We do so” supplied to preserve the connection with the preceding statement.
197 tc ‡ Several important witnesses (א C D F G Ψ 1881), as well as the Byzantine text, add κύριον (kurion) here, changing the reading to “the Lord Jesus.” Although the external evidence in favor of the shorter reading is slim, the witnesses are important, early, and diverse (Ì46 B [0243 33] 629 [630] 1175* [1739] pc r sa). Very likely scribes with pietistic motives added the word κύριον, as they were prone to do, thus compounding this title for the Lord.
199 tn Or “that is abounding to.”
200 tn Or “to abound.”
202 tn Or “do not lose heart.”
203 tn Grk “our outer man.”
204 tn Grk “our inner [man].”
205 tn Grk “momentary lightness of affliction.”
208 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.
209 tn Or “destroyed.”
211 tn Or “dwelling place.”
212 tn Or “to be clothed with.”
214 tc ‡ Some
215 tn Grk “it”; the referent (the “heavenly dwelling” of the previous verse) has been specified in the translation for clarity.
217 sn See the note in 5:1 on the phrase the tent we live in.
218 tn Or “we are burdened.”
220 tn Grk “for this very thing.”
221 tn Or “first installment,” “pledge,” “deposit” (see the note on the phrase “down payment” in 1:22).
223 tn Grk “we know that being at home in the body”; an idiom for being alive (L&N 23.91).
226 tn Grk “we walk.”
229 tn Or “be absent.”
232 tn Grk “whether we are at home” [in the body]; an idiom for being alive (L&N 23.91).
233 tn Grk “to be pleasing to him.”
235 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.
236 tn Or “whether good or bad.”
238 tn Or “because we know what it means to fear the Lord.”
239 tn The present tense of πείθομεν (peiqomen) has been translated as a conative present.
240 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).
241 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.”
241 tn The present tense of συνιστάνομεν (sunistanomen) has been translated as a conative present.
242 tn Or “to boast about us.”
243 tn Or “who boast.”
244 tn Or “in what is seen.”
244 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.
245 tn Grk “one”; the referent (Christ) has been specified in the translation for clarity.
247 tn Or “but for him who died and was raised for them.”
250 tn Grk “we know.”
251 tn Grk “no one according to the flesh.”
252 tn Grk “we have known Christ according to the flesh.”
253 tn Grk “old things have passed away.”
254 tc Most
255 tn Grk “new things have come [about].”
256 tn Or “he has entrusted to us.”
259 tn Or “as though God were begging.”
260 tn Or “we beg you.”
262 tn Grk “He”; the referent (God) has been specified in the translation for clarity.
263 sn The one who did not know sin is a reference to Jesus Christ.
264 sn That is, “in Christ.”
265 tn Or “receive the grace of God uselessly.”
268 sn A quotation from Isa 49:8.
271 tn The word “anyone” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context.
272 tn Other interpretations of the first part of 2 Cor 6:3 are possible. The phrase could also mean, “not putting an obstacle in the way of anyone” (L&N 22.14), or “giving no one in anything a cause to sin” (L&N 88.307).
274 tn Or “ministers.”
275 tn Or “we have commended ourselves by all things.”
276 tn Or “in trouble and suffering.”
277 tn Or “rebellions” (uprisings in open defiance of civil authority).
278 tn Usually κόποις (kopois) has been translated as “labors” or “hard work,” but see Matt 26:10 where it means “trouble”; “distress” (L&N 22.7). In this context with so many other terms denoting suffering and difficulty, such a meaning is preferable.
280 tn Or “by holiness of spirit.”
281 tn Or “sincere.”
283 tn Grk “by the word of truth”; understanding ἀληθείας (alhqeias) as an attributive genitive (“truthful word”).
284 tn Or “speech.” In this context it is more likely that λόγος (logos) refers to Paul’s message (thus “teaching”) than to his speech in general.
285 tn The phrase “for the right hand and for the left” possibly refers to a combination of an offensive weapon (a sword for the right hand) and a defensive weapon (a shield for the left).
286 tn Or “regarded as deceivers.”
289 tn Grk “disciplined,” but in this context probably a reference to scourging prior to execution (yet the execution is not carried out).
292 tn Grk “our mouth has been open to you,” an idiom for openness in communication.
295 tn Grk “You are not restricted by us.”
298 tn The word “my” is not in the Greek text but is implied.
299 tn The words “to us” are not in the Greek text but are implied.
301 tn Or “Do not be mismatched.”
304 sn The Greek term Βελιάρ (Beliar) is a spelling variant for Βελιάλ (Belial, see Judg 20:13 LXX). It occurs only here in the NT. Beliar is a reference to Satan.
307 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
308 tn Or “live among them,” “live with them.”
309 sn A quotation from Lev 26:12; also similar to Jer 32:38; Ezek 37:27.
310 sn A quotation from Isa 52:11.
311 tn Or “will receive.”
312 sn A paraphrased quotation from Ezek 20:41.
313 sn A paraphrased quotation from 2 Sam 7:14 and Isa 43:6.
314 tn Traditionally, “the Lord Almighty.” BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…κύριος π. (oft. LXX) 2 Cor 6:18.”
316 tn Or “purify ourselves.”
317 tn Grk “from every defilement of the flesh.”
318 tn Grk “accomplishing.” The participle has been translated as a finite verb due to considerations of contemporary English style, and “thus” has been supplied to indicate that it represents a result of the previous cleansing.
319 tn Grk “in the fear of God.”
319 tn The phrase “in your hearts” is not in the Greek text, but is implied.
320 tn “We have ruined no one” may refer to financial loss (“we have caused no one to suffer financial loss”) but it may also refer to the undermining of faith (“we have corrupted no one’s faith,”). Both options are mentioned in L&N 20.23.
321 tn Or “we have taken advantage of no one.”
322 sn See 2 Cor 1:4-7.
323 tn The words “with you” are not in the Greek text, but are implied.
325 tn Grk “great is my boasting.”
326 tn Or “comfort.”
327 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.
328 tn Grk “our flesh.”
331 tn Or “comforts,” “consoles.”
332 tn Or “comforted,” “consoled.”
334 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.”
335 tn Or “comfort,” “consolation.”
336 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.
337 tn Or “your grieving,” “your deep sorrow.”
338 tn Or “your zeal.”
337 tn Grk “if I grieved you.”
338 sn My letter. Paul is referring to the “severe” letter mentioned in 2 Cor 2:4.
339 tn Grk “I do not regret”; direct objects in Greek must often be supplied from the context. Here one could simply supply “it,” but since Paul is referring to the effects of his previous letter, clarity is improved if “having written it” is supplied.
340 tn Grk “I did regret”; the direct object “it” must be supplied from the context.
341 tc A few important
342 tn Grk “my letter grieved you.”
340 tn Grk “were grieved” (so also twice later in the verse).
341 tn Grk “corresponding to God,” that is, corresponding to God’s will (κατὰ θεόν, kata qeon). The same phrase occurs in vv. 10 and 11.
342 tn Grk “so that you did not suffer loss.”
343 tn Grk “this very thing, to be grieved.”
344 tn The words “of yourselves” are not in the Greek text but are implied.
345 sn What indignation refers to the Corinthians’ indignation at the offender.
346 tn Or “what zeal.”
347 sn That is, punishment for the offender.
346 tn Grk “but in order that your eagerness on our behalf might be revealed to you.”
349 tn Or “all of you have put his mind at ease.”
352 tn Grk “I have not been put to shame”; the words “by you” are not in the Greek text but are implied.
353 tn Grk “just as we spoke everything to you in truth.”
354 tn The words “about you” are not in the Greek text but are implied.
355 tn Or “is all the more.”
358 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:8.
361 tn Or “riches.”
364 tn Or “spontaneously.”
367 tn Or “of ministering to.”
370 tn A new sentence was started here in the translation and the word “thus” was supplied to indicate that it expresses the result of the previous clause.
371 tn Or “we exhorted.”
372 tn The words “this work” are not in the Greek text but are implied. Direct objects in Greek were often omitted and must be supplied from the context.
373 tn Grk “this grace.”
373 tn Grk “as you abound.”
374 tc The reading “the love from us that is in you” is very difficult in this context, for Paul is here enumerating the Corinthians’ attributes: How is it possible for them to excel “in the love from us that is in you”? Most likely, because of this difficulty, several early scribes, as well as most later ones (א C D F G Ψ [33] Ï lat), altered the text to read “your love for us” (so NIV; Grk ἐξ ὑμῶν ἐν ἡμῖν ἀγάπῃ [ex Jumwn en Jhmin agaph]). The reading ἐξ ἡμῶν ἐν ὑμῖν ἀγάπῃ (ex Jhmwn en Jumin agaph) is found, however, in excellent and early witnesses (Ì46 B 0243 6 104 630 1175 1739 1881 co). As the harder reading it explains the rise of the other reading. What, then, is the force of “in the love from us that is in you”? Most likely, Paul is commending the Corinthians for excelling in deriving some inspiration from the apostles’ love for them.
375 tn Grk “you abound.”
376 tn Grk “this grace.”
376 tn Grk “by means of the eagerness of others.”
379 tn Or “generosity.”
382 tn Grk “who.”
385 tn Grk “and now also complete the doing.”
386 tn Grk “just as the eagerness to want [it].”
387 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.
388 tn Grk “completed from what you have.”
388 tn The words “the gift itself” are not in the Greek text but are implied. Translators often supply an English phrase like “it is” (NASB) but in the context, Paul is clearly referring to the collection Titus was to oversee (2 Cor 8:4-7). Therefore there is no reason not to specify the referent (the gift) more narrowly for clarity.
391 tn Or “their lack.”
394 tn The word “gathered” is not in the Greek text, but is implied (so also for the second occurrence of the word later in the verse).
395 sn A quotation from Exod 16:18.
397 tn Or “eagerness.”
400 tn The comparative form of this adjective is used here with elative meaning.
401 tn This verb has been translated as an epistolary aorist.
402 tn Or “of his own free will.”
403 tn This verb has been translated as an epistolary aorist.
404 tn Grk “the brother of whom the praise in the gospel [is] throughout all the churches.”
406 tn Grk “gospel, and not only this, but.” Here a new sentence was started in the translation.
407 tn Grk “he”; the referent (the brother mentioned in v. 18) has been specified in the translation for clarity.
408 tn That is, the offering or collection being taken to assist impoverished Christians.
409 tn The words “to help” are not in the Greek text but are implied (see L&N 25.68).
409 tn “This” refers to sending the brother mentioned in 2 Cor 8:18 to Corinth along with Titus. The words “We did this” have no equivalent in the Greek text, but are necessary to maintain the thought flow in English. The Greek participle that begins v. 20 continues the sentence begun in v. 18 which concerns the sending of the other brother mentioned there.
412 sn An allusion to Prov 3:4.
415 tn This verb has been translated as an epistolary aorist.
418 tn Grk “If concerning Titus” (εἴτε ὑπὲρ Τίτου, eite Juper Titou); the Greek sentence opens with an ellipsis which must be supplied: If [there is any question] about Titus.”
419 tn Grk “apostles.”
421 tc The sense of this translation is attested by the fact that most of the later
422 tn Or “our boasting about you.”
424 tn Or “it is superfluous.”
425 tn Or “this ministry,” “this contribution.”
427 tn The words “to help” are not in the Greek text but are implied.
428 tn Grk “concerning which I keep boasting to the Macedonians about you.” A new sentence was started here and the translation was simplified by removing the relative clause and repeating the antecedent “this eagerness of yours.”
429 tn The words “to give” are not in the Greek text, but are implied.
430 tn The words “to participate” are not in the Greek text but are implied.
431 sn Most of them is a reference to the Macedonians (cf. v. 4).
430 tn This verb has been translated as an epistolary aorist.
431 tn That is, ready with the collection for the saints.
433 tn Or “be disgraced”; Grk “be put to shame.”
434 tn Grk “by this confidence”; the words “we had in you” are not in the Greek text, but are supplied as a necessary clarification for the English reader.
436 tn Grk “the blessing.”
437 tn Grk “a blessing.”
438 tn Grk “as a covetousness”; that is, a gift given grudgingly or under compulsion.
439 tn Or “bountifully”; so also in the next occurrence in the verse.
442 tn Or “must do.” The words “of you” and “should give” are not in the Greek text, which literally reads, “Each one just as he has decided in his heart.” The missing words are an ellipsis; these or similar phrases must be supplied for the English reader.
443 tn Or “in his mind.”
444 tn Or “not from regret”; Grk “not out of grief.”
445 tn Or “not out of a sense of duty”; Grk “from necessity.”
445 tn Or “abound.”
446 tn Or “so that by having enough.” The Greek participle can be translated as a participle of cause (“because you have enough”) or means (“by having enough”).
447 tn Or “abound.”
448 sn He in the quotation refers to the righteous person.
449 sn A quotation from Ps 112:9.
451 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
454 tn Grk “in every way for every generosity,” or “he will always make you rich enough to be generous at all times” (L&N 57.29).
457 tn Or “not only supplying.”
460 tn Or “proof,” or perhaps “testing” (NRSV).
461 tn Or “ministry.”
462 tn Or “your partnership”; Grk “your fellowship.”
463 tn Grk “the extraordinary grace of God to you”; the point is that God has given or shown grace to the Corinthians.
466 tn “Let us thank God for his gift which cannot be described with words” (L&N 33.202).