2 Corinthians 1:5

1:5 For just as the sufferings ¹  of Christ ²  overflow ³  toward us, so also our comfort through Christ overflows to you. ⁴ 

2 Corinthians 1:11

1:11 as you also join in helping us by prayer, so that many people may give thanks to God ⁵  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 ⁶  in the day of the Lord Jesus. ⁷ 

2 Corinthians 2:14

Apostolic Ministry

2:14 But thanks be to God who always leads us in triumphal procession ⁸  in Christ ⁹  and who makes known ¹⁰  through us the fragrance that consists of the knowledge of him in every place.

2 Corinthians 3:6

3:6 who made us adequate ¹¹  to be servants of a new covenant ¹²  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 ¹³  controls us, since we have concluded this, that Christ ¹⁴  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 ¹⁵  according to human standards. ¹⁶ 

[1:5]  ¹ 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]  ² 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]  ³ tn Traditionally, “abound” (here and throughout this section).

[1:5]  ⁴ tn The words “to you” are not in the Greek text, but are implied by the statements in the following verse.

[1:11]  ⁵ 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]  ⁹ tn Grk “that we are your boast even as you are our boast.”

[1:14]  ¹⁰ 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]  ¹³ tn Or “who always causes us to triumph.”

[2:14]  ¹⁴ tn Or “in the Messiah.”

[2:14]  ¹⁵ tn Or “who reveals.”

[3:6]  ¹⁷ tn Or “competent.”

[3:6]  ¹⁸ sn This new covenant is promised in Jer 31:31-34; 32:40.

[5:14]  ²¹ 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]  ²² tn Grk “one”; the referent (Christ) has been specified in the translation for clarity.

[10:2]  ²⁵ tn Grk “consider us as walking.”

[10:2]  ²⁶ tn Grk “according to the flesh.”