2 Corinthians 1:21

1:21 But it is God who establishes ¹  us together with you in Christ and who anointed us, ² 

2 Corinthians 7:2

7:2 Make room for us in your hearts; ³  we have wronged no one, we have ruined no one, ⁴  we have exploited no one. ⁵ 

2 Corinthians 1:4

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.

2 Corinthians 1:10

1:10 He ⁸  delivered us from so great a risk of death, and he will deliver us. We have set our hope on him ⁹  that ¹⁰  he will deliver us yet again,

2 Corinthians 1:22

1:22 who also sealed us and gave us the Spirit in our hearts as a down payment. ¹¹ 

2 Corinthians 4:14

4:14 We do so ¹²  because we know that the one who raised up Jesus ¹³  will also raise us up with Jesus and will bring us with you into his presence.

2 Corinthians 5:5

5:5 Now the one who prepared us for this very purpose ¹⁴  is God, who gave us the Spirit as a down payment. ¹⁵ 

2 Corinthians 7:6

7:6 But God, who encourages ¹⁶  the downhearted, encouraged ¹⁷  us by the arrival of Titus.

2 Corinthians 8:6

8:6 Thus ¹⁸  we urged ¹⁹  Titus that, just as he had previously begun this work, ²⁰  so also he should complete this act of kindness ²¹  for you.

2 Corinthians 8:20

8:20 We did this ²²  as a precaution so that no one should blame us in regard to this generous gift we are administering.

2 Corinthians 1:5

1:5 For just as the sufferings ²³  of Christ ²⁴  overflow ²⁵  toward us, so also our comfort through Christ overflows to you. ²⁶ 

2 Corinthians 1:11

1:11 as you also join in helping us by prayer, so that many people may give thanks to God ²⁷  on our behalf for the gracious gift given to us through the help of many.

2 Corinthians 1:14

1:14 just as also you have partly understood us, that we are your source of pride just as you also are ours ²⁸  in the day of the Lord Jesus. ²⁹ 

2 Corinthians 2:14

Apostolic Ministry

2:14 But thanks be to God who always leads us in triumphal procession ³⁰  in Christ ³¹  and who makes known ³²  through us the fragrance that consists of the knowledge of him in every place.

2 Corinthians 3:6

3:6 who made us adequate ³³  to be servants of a new covenant ³⁴  not based on the letter but on the Spirit, for the letter kills, but the Spirit gives life.

2 Corinthians 5:14

5:14 For the love of Christ ³⁵  controls us, since we have concluded this, that Christ ³⁶  died for all; therefore all have died.

2 Corinthians 5:18

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.

2 Corinthians 10:2

10:2 now I ask that when I am present I may not have to be bold with the confidence that (I expect) I will dare to use against some who consider us to be behaving ³⁷  according to human standards. ³⁸ 

2 Corinthians 1:8

1:8 For we do not want you to be unaware, brothers and sisters, ³⁹  regarding the affliction that happened to us in the province of Asia, ⁴⁰  that we were burdened excessively, beyond our strength, so that we despaired even of living.

2 Corinthians 5:10

5:10 For we must all appear before the judgment seat of Christ, ⁴¹  so that each one may be paid back according to what he has done while in the body, whether good or evil. ⁴² 

[1:21]  ¹ tn Or “strengthens.”

[1:21]  ² tn Grk “But he who establishes us together with you in Christ and anointed us is God.”

[7:2]  ³ tn The phrase “in your hearts” is not in the Greek text, but is implied.

[7:2]  ⁴ 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.

[7:2]  ⁵ tn Or “we have taken advantage of no one.”

[1:4]  ⁵ tn Or “our trials”; traditionally, “our affliction.” The term θλῖψις (qliyi") refers to trouble (including persecution) that involves direct suffering (L&N 22.2).

[1:4]  ⁶ tn Or “any trials”; traditionally, “any affliction.”

[1:10]  ⁷ 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.

[1:10]  ⁸ tn Grk “deliver us, on whom we have set our hope.”

[1:10]  ⁹ 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 sy^h Or Ambst), lack ἔτι (eti, “yet”). Most mss, including important Alexandrians (א A C D² Ψ 33 Ï f t vg), have the full expression ὅτι καὶ ἔτι ({oti kai eti). Although the predominantly Alexandrian reading has much to commend it, the fact that either ὅτι or ἔτι has been dropped, while the καί has been retained, suggests that the original wording had ὅτι καὶ ἔτι, and that either particle dropped out intentionally for stylistic reasons. (F and G have the order καί ὅτι, suggesting that in their archetype the ἔτι was unintentionally dropped due to homoioteleuton.) If, however, ὅτι is not authentic, v. 10b should be translated “We have set our hope on him, and he will deliver us again.” Overall, a decision is difficult, but preference should be given to ὅτι καὶ ἔτι.

[1:22]  ⁹ tn Or “first installment,” “pledge,” “deposit.”

[4:14]  ¹¹ 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.

[4:14]  ¹² 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.

[5:5]  ¹³ tn Grk “for this very thing.”

[5:5]  ¹⁴ tn Or “first installment,” “pledge,” “deposit” (see the note on the phrase “down payment” in 1:22).

[7:6]  ¹⁵ tn Or “comforts,” “consoles.”

[7:6]  ¹⁶ tn Or “comforted,” “consoled.”

[8:6]  ¹⁷ 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.

[8:6]  ¹⁸ tn Or “we exhorted.”

[8:6]  ¹⁹ 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.

[8:6]  ²⁰ tn Grk “this grace.”

[8:20]  ¹⁹ 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.

[1:5]  ²¹ 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.

[1:5]  ²² 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.

[1:5]  ²³ tn Traditionally, “abound” (here and throughout this section).

[1:5]  ²⁴ tn The words “to you” are not in the Greek text, but are implied by the statements in the following verse.

[1:11]  ²³ 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.

[1:14]  ²⁵ tn Grk “that we are your boast even as you are our boast.”

[1:14]  ²⁶ 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 Ì^46vid 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.

[2:14]  ²⁷ tn Or “who always causes us to triumph.”

[2:14]  ²⁸ tn Or “in the Messiah.”

[2:14]  ²⁹ tn Or “who reveals.”

[3:6]  ²⁹ tn Or “competent.”

[3:6]  ³⁰ sn This new covenant is promised in Jer 31:31-34; 32:40.

[5:14]  ³¹ 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.

[5:14]  ³² tn Grk “one”; the referent (Christ) has been specified in the translation for clarity.

[10:2]  ³³ tn Grk “consider us as walking.”

[10:2]  ³⁴ tn Grk “according to the flesh.”

[1:8]  ³⁵ 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).

[1:8]  ³⁶ 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.

[5:10]  ³⁷ 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.

[5:10]  ³⁸ tn Or “whether good or bad.”