2 Corinthians 4:5

4:5 For we do not proclaim ¹  ourselves, but Jesus Christ as Lord, and ourselves as your slaves ²  for Jesus’ sake.

2 Corinthians 4:14

4:14 We do so ³  because we know that the one who raised up Jesus ⁴  will also raise us up with Jesus and will bring us with you into his presence.

2 Corinthians 4:10-11

4:10 always carrying around in our body the death of Jesus, ⁵  so that the life of Jesus may also be made visible ⁶  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 ⁷  in our mortal body. ⁸ 

2 Corinthians 1:2-3

1:2 Grace and peace to you ⁹  from God our Father and the Lord Jesus Christ!

Thanksgiving for God’s Comfort

1:3 Blessed is ¹⁰  the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort,

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 ¹¹  in the day of the Lord Jesus. ¹² 

2 Corinthians 8:9

8:9 For you know the grace ¹³  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.

2 Corinthians 11:31

11:31 The God and Father of the Lord Jesus, who is blessed forever, knows I am not lying.

2 Corinthians 13:5

13:5 Put yourselves to the test to see if you are in the faith; examine yourselves! Or do you not recognize regarding yourselves that Jesus Christ is in you – unless, indeed, you fail the test! ¹⁴ 

2 Corinthians 13:14

13:14 [[EMPTY]] ¹⁵ 

2 Corinthians 1:1

Salutation

1:1 From Paul, ¹⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God that is in Corinth, ¹⁷  with all the saints who are in all Achaia. ¹⁸ 

2 Corinthians 1:19

1:19 For the Son of God, Jesus Christ, the one who was proclaimed among you by us – by me and Silvanus ¹⁹  and Timothy – was not “Yes” and “No,” but it has always been “Yes” in him.

2 Corinthians 11:4

11:4 For if someone comes and proclaims ²⁰  another Jesus different from the one we proclaimed, ²¹  or if you receive a different spirit than the one you received, ²²  or a different gospel than the one you accepted, ²³  you put up with it well enough! ²⁴ 

[4:5]  ¹ tn Or “preach.”

[4:5]  ² 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.

[4:14]  ³ 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]  ⁴ 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.

[4:10]  ⁵ 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.”

[4:10]  ⁶ tn Or “may also be revealed.”

[4:11]  ⁷ tn Or “may also be revealed.”

[4:11]  ⁸ tn Grk “mortal flesh.”

[1:2]  ⁹ tn Grk “Grace to you and peace.”

[1:3]  ¹¹ 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.

[1:14]  ¹³ tn Grk “that we are your boast even as you are our boast.”

[1:14]  ¹⁴ 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.

[8:9]  ¹⁵ tn Or “generosity.”

[13:5]  ¹⁷ tn Or “unless indeed you are disqualified.”

[13:14]  ¹⁹ tc Most witnesses, especially later ones (א² D Ψ Ï lat sy bo), conclude this letter with ἀμήν (amhn, “amen”), while several early and important mss (Ì⁴⁶ א* A B F G 0243 6 33 630 1175 1739 1881 pc sa) lack the particle. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. That so many diverse witnesses lacked the word here is strong testimony to its absence for the original text of 2 Corinthians.

[1:1]  ²¹ 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]  ²² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[1:1]  ²³ tn Or “are throughout Achaia.”

[1:19]  ²³ sn Silvanus is usually considered to be the same person as Silas (L&N 93.340).

[11:4]  ²⁵ tn Or “preaches.”

[11:4]  ²⁶ tn Grk “another Jesus whom we have not proclaimed.”

[11:4]  ²⁷ tn Grk “a different spirit which you did not receive.”

[11:4]  ²⁸ tn Grk “a different gospel which you did not accept.”

[11:4]  ²⁹ tn Or “you endure it very well.”