2 Corinthians 1:12

Paul Defends His Changed Plans

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

2 Corinthians 7:7

7:7 We were encouraged ⁶  not only by his arrival, but also by the encouragement ⁷  you gave ⁸  him, as he reported to us your longing, your mourning, ⁹  your deep concern ¹⁰  for me, so that I rejoiced more than ever.

2 Corinthians 8:19

8:19 In addition, ¹¹  this brother ¹²  has also been chosen by the churches as our traveling companion as we administer this generous gift ¹³  to the glory of the Lord himself and to show our readiness to help. ¹⁴ 

2 Corinthians 10:1

Paul’s Authority from the Lord

10:1 Now I, Paul, appeal to you ¹⁵  personally ¹⁶  by the meekness and gentleness ¹⁷  of Christ (I who am meek ¹⁸  when present among ¹⁹  you, but am full of courage ²⁰  toward you when away!) –

2 Corinthians 12:2

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.

2 Corinthians 12:13-14

12:13 For how ²¹  were you treated worse than the other churches, except that I myself was not a burden to you? Forgive me this injustice! 12:14 Look, for the third time I am ready to come to you, and I will not be a burden to you, because I do not want your possessions, but you. For children should not have ²²  to save up for their parents, but parents for their children.

2 Corinthians 13:10

13:10 Because of this I am writing these things while absent, so that when I arrive ²³  I may not have to deal harshly with you ²⁴  by using my authority – the Lord gave it to me for building up, not for tearing down!

[1:12]  ¹ tn Or “for boasting.”

[1:12]  ² 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]  ³ tn Grk “pure motives and sincerity of God.”

[1:12]  ⁴ tn Or “not by worldly wisdom.”

[1:12]  ⁵ tn Or “and especially.”

[7:7]  ⁶ 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]  ⁷ tn Or “comfort,” “consolation.”

[7:7]  ⁸ 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]  ⁹ tn Or “your grieving,” “your deep sorrow.”

[7:7]  ¹⁰ tn Or “your zeal.”

[8:19]  ¹¹ tn Grk “gospel, and not only this, but.” Here a new sentence was started in the translation.

[8:19]  ¹² tn Grk “he”; the referent (the brother mentioned in v. 18) has been specified in the translation for clarity.

[8:19]  ¹³ tn That is, the offering or collection being taken to assist impoverished Christians.

[8:19]  ¹⁴ tn The words “to help” are not in the Greek text but are implied (see L&N 25.68).

[10:1]  ¹⁶ tn The Greek pronoun (“you”) is plural.

[10:1]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Or “who lack confidence.”

[10:1]  ²⁰ tn Or “when face to face with.”

[10:1]  ²¹ tn Or “but bold.”

[12:13]  ²¹ tn Grk “For in what respect.”

[12:14]  ²⁶ tn Grk “children ought not,” but this might give the impression that children are not supposed to support sick or aging parents in need of help. That is not what Paul is saying. His point is that children should not have to pay their parent’s way.

[13:10]  ³¹ tn Grk “when I am present,” but in the context of Paul’s third (upcoming) visit to Corinth, this is better translated as “when I arrive.”

[13:10]  ³² tn The words “with you” are not in the Greek text, but are implied.