Discovery Box2 Corinthians 1:1
Context1:1 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 Corinthians 1:12
Context1:12 For our reason for confidence 4 is this: the testimony of our conscience, that with pure motives 5 and sincerity which are from God 6 – not by human wisdom 7 but by the grace of God – we conducted ourselves in the world, and all the more 8 toward you.
2 Corinthians 4:2
Context4:2 But we have rejected 9 shameful hidden deeds, 10 not behaving 11 with deceptiveness 12 or distorting the word of God, but by open proclamation of the truth we commend ourselves to everyone’s conscience before God.
2 Corinthians 4:4
Context4:4 among whom the god of this age has blinded the minds of those who do not believe 13 so they would not see the light of the glorious gospel 14 of Christ, 15 who is the image of God.
2 Corinthians 4:6
Context4:6 For God, who said “Let light shine out of darkness,” 16 is the one who shined in our hearts to give us the light of the glorious knowledge 17 of God in the face of Christ. 18
[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.”
[1:12] 4 tn Or “for boasting.”
[1:12] 5 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
[1:12] 6 tn Grk “pure motives and sincerity of God.”
[1:12] 7 tn Or “not by worldly wisdom.”
[1:12] 8 tn Or “and especially.”
[4:2] 7 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] 8 tn Grk “the hidden things [deeds] of shame”; here αἰσχύνης (aiscunh") has been translated as an attributive genitive.
[4:2] 9 tn Or “not conducting ourselves”; Grk “not walking” (a common NT idiom for conduct, way of life, or behavior).
[4:4] 10 tn Or “of unbelievers.”
[4:4] 11 tn Grk “the gospel of the glory”; δόξης (doxhs) has been translated as an attributive genitive.
[4:4] 12 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] 13 sn An allusion to Gen 1:3; see also Isa 9:2.
[4:6] 14 tn Grk “the light of the knowledge of the glory”; δόξης (doxhs) has been translated as an attributive genitive.
[4:6] 15 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.
