2 Corinthians 5:3

5:3 if indeed, after we have put on ¹  our heavenly house, ²  we will not be found naked.

2 Corinthians 12:20

12:20 For I am afraid that somehow when I come I will not find you what I wish, and you will find me ³  not what you wish. I am afraid that ⁴  somehow there may be quarreling, jealousy, intense anger, selfish ambition, ⁵  slander, gossip, arrogance, and disorder.

2 Corinthians 2:13

2:13 I had no relief in my spirit, ⁶  because I did not find my brother Titus there. So I said good-bye to them ⁷  and set out ⁸  for Macedonia.

2 Corinthians 9:4

9:4 For if any of the Macedonians should come with me and find that you are not ready to give, we would be humiliated ⁹  (not to mention you) by this confidence we had in you. ¹⁰ 

2 Corinthians 11:12

11:12 And what I am doing I will continue to do, so that I may eliminate any opportunity for those who want a chance to be regarded as our equals ¹¹  in the things they boast about.

[5:3]  ¹ tc ‡ Some mss read “taken off” (ἐκδυσάμενοι, ekdusamenoi) instead of “put on” (ἐνδυσάμενοι, endusamenoi). This alternative reading would change the emphasis of the verse from putting on “our heavenly house” to taking off “our earthly house” (see the following note regarding the specification of the referent). The difference between the two readings is one letter (ν or κ), either of which may be mistaken for the other especially when written in uncial script. ἐνδυσάμενοι enjoys strong support from the Alexandrian text (Ì⁴⁶ א B C 33 1739 1881), Byzantine witnesses, versions (lat sy co), and Clement of Alexandria. The Western text is the only texttype to differ: D*^,c reads ἐκδυσάμενοι, as does ar f^c Mcion Tert Spec; F and G read εκλ for εκδ which indirectly aligns them with D (and was surely due to confusion of letters in uncial script). Thus “put on” has the oldest and best external attestation by far. Internal evidence also favors this reading. At first glance, it may seem that “after we have put on our heavenly house we will not be found naked” is an obvious statement; the scribe of D may have thought so and changed the participle. But v. 3 seems parenthetical (so A. Plummer, Second Corinthians [ICC], 147), and the idea that “we do not want to be unclothed but clothed” is repeated in v. 4 with an explanatory “for.” This concept also shows up in v. 2 with the phrase “we desire to put on.” So the context can be construed to argue for “put on” as the original reading. B. M. Metzger argues against the reading of NA²⁷, stating that ἐκδυσάμενοι is “an early alteration to avoid apparent tautology” (TCGNT 511; so also Plummer, 148). In addition, the reading ἐνδυσάμενοι fits the Pauline pattern of equivalence between apodosis and protasis that is found often enough in his conditional clauses. Thus, “put on” has the mark of authenticity and should be considered original.

[5:3]  ² tn Grk “it”; the referent (the “heavenly dwelling” of the previous verse) has been specified in the translation for clarity.

[12:20]  ³ tn Grk “and I will be found by you.” The passive construction has been converted to an active one in the translation.

[12:20]  ⁴ tn The words “I am afraid that” are not repeated in the Greek text, but are needed for clarity.

[12:20]  ⁵ tn Or “intense anger, hostility.”

[2:13]  ⁵ tn Or “I had no peace of mind.”

[2:13]  ⁶ tn Or “I took my leave of them.”

[2:13]  ⁷ tn Since this refers to the outset of a journey, the aorist ἐξῆλθον (exhlqon) is taken ingressively.

[9:4]  ⁷ tn Or “be disgraced”; Grk “be put to shame.”

[9:4]  ⁸ tn Grk “by this confidence”; the words “we had in you” are not in the Greek text, but are supplied as a necessary clarification for the English reader.

[11:12]  ⁹ tn Grk “an opportunity, so that they may be found just like us.”