Discovery Box2 Corinthians 8:1
Context8:1 Now we make known to you, brothers and sisters, 1 the grace of God given to the churches of Macedonia,
2 Corinthians 1:1--2:17
Context1:1 From Paul, 2 an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God that is in Corinth, 3 with all the saints who are in all Achaia. 4 1:2 Grace and peace to you 5 from God our Father and the Lord Jesus Christ!
1:3 Blessed is 6 the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 1:4 who comforts us in all our troubles 7 so that we may be able to comfort those experiencing any trouble 8 with the comfort with which we ourselves are comforted by God. 1:5 For just as the sufferings 9 of Christ 10 overflow 11 toward us, so also our comfort through Christ overflows to you. 12 1:6 But if we are afflicted, 13 it is for your comfort and salvation; if we are comforted, it is for your comfort that you experience in your patient endurance of the same sufferings that we also suffer. 1:7 And our hope for you is steadfast because we know that as you share in 14 our sufferings, so also you will share in 15 our comfort. 1:8 For we do not want you to be unaware, brothers and sisters, 16 regarding the affliction that happened to us in the province of Asia, 17 that we were burdened excessively, beyond our strength, so that we despaired even of living. 1:9 Indeed we felt as if the sentence of death had been passed against us, 18 so that we would not trust in ourselves 19 but in God who raises the dead. 1:10 He 20 delivered us from so great a risk of death, and he will deliver us. We have set our hope on him 21 that 22 he will deliver us yet again, 1:11 as you also join in helping us by prayer, so that many people may give thanks to God 23 on our behalf for the gracious gift given to us through the help of many.
1:12 For our reason for confidence 24 is this: the testimony of our conscience, that with pure motives 25 and sincerity which are from God 26 – not by human wisdom 27 but by the grace of God – we conducted ourselves in the world, and all the more 28 toward you. 1:13 For we do not write you anything other than what 29 you can read and also understand. But I hope that you will understand completely 30 1:14 just as also you have partly understood us, that we are your source of pride just as you also are ours 31 in the day of the Lord Jesus. 32 1:15 And with this confidence I intended to come to you first so that you would get a second opportunity to see us, 33 1:16 and through your help to go on into Macedonia and then from Macedonia to come back 34 to you and be helped on our way into Judea by you. 1:17 Therefore when I was planning to do this, I did not do so without thinking about what I was doing, did I? 35 Or do I make my plans 36 according to mere human standards 37 so that I would be saying 38 both “Yes, yes” and “No, no” at the same time? 1:18 But as God is faithful, our message to you is not “Yes” and “No.” 1:19 For the Son of God, Jesus Christ, the one who was proclaimed among you by us – by me and Silvanus 39 and Timothy – was not “Yes” and “No,” but it has always been “Yes” in him. 1:20 For every one of God’s promises are “Yes” in him; therefore also through him the “Amen” is spoken, to the glory we give to God. 1:21 But it is God who establishes 40 us together with you in Christ and who anointed us, 41 1:22 who also sealed us and gave us the Spirit in our hearts as a down payment. 42
1:23 Now I appeal to God as my witness, 43 that to spare 44 you I did not come again to Corinth. 45 1:24 I do not mean that we rule over your faith, but we are workers with you for your joy, because by faith you stand firm. 46 2:1 So 47 I made up my own mind 48 not to pay you another painful visit. 49 2:2 For if I make you sad, who would be left to make me glad 50 but the one I caused to be sad? 2:3 And I wrote this very thing to you, 51 so that when I came 52 I would not have sadness from those who ought to make me rejoice, since I am confident in you all that my joy would be yours. 2:4 For out of great distress and anguish of heart I wrote to you with many tears, not to make you sad, but to let you know the love that I have especially for you. 53 2:5 But if anyone has caused sadness, he has not saddened me alone, but to some extent (not to exaggerate) 54 he has saddened all of you as well. 2:6 This punishment on such an individual by the majority is enough for him, 2:7 so that now instead 55 you should rather forgive and comfort him. 56 This will keep him from being overwhelmed by excessive grief to the point of despair. 57 2:8 Therefore I urge you to reaffirm your love for him. 58 2:9 For this reason also I wrote you: 59 to test you to see 60 if you are obedient in everything. 2:10 If you forgive anyone for anything, I also forgive him – for indeed what I have forgiven (if I have forgiven anything) I did so for you in the presence of Christ, 2:11 so that we may not be exploited 61 by Satan (for we are not ignorant of his schemes). 2:12 Now when I arrived in Troas 62 to proclaim the gospel of Christ, even though the Lord had opened 63 a door of opportunity 64 for me, 2:13 I had no relief in my spirit, 65 because I did not find my brother Titus there. So I said good-bye to them 66 and set out 67 for Macedonia.
2:14 But thanks be to God who always leads us in triumphal procession 68 in Christ 69 and who makes known 70 through us the fragrance that consists of the knowledge of him in every place. 2:15 For we are a sweet aroma of Christ to God among those who are being saved and among those who are perishing – 2:16 to the latter an odor 71 from death to death, but to the former a fragrance from life to life. And who is adequate for these things? 72 2:17 For we are not like so many others, hucksters who peddle the word of God for profit, 73 but we are speaking in Christ before 74 God as persons of sincerity, 75 as persons sent from God.
2 Corinthians 12:1-21
Context12:1 It is necessary to go on boasting. 76 Though it is not profitable, I will go on to visions and revelations from the Lord. 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. 12:3 And I know that this man (whether in the body or apart from the body I do not know, God knows) 12:4 was caught up into paradise 77 and heard things too sacred to be put into words, 78 things that a person 79 is not permitted to speak. 12:5 On behalf of such an individual I will boast, but on my own behalf I will not boast, except about my weaknesses. 12:6 For even if I wish to boast, I will not be a fool, for I would be telling 80 the truth, but I refrain from this so that no one may regard 81 me beyond what he sees in me or what he hears from me, 12:7 even because of the extraordinary character of the revelations. Therefore, 82 so that I would not become arrogant, a thorn in the flesh was given to me, a messenger of Satan to trouble 83 me – so that I would not become arrogant. 84 12:8 I asked the Lord three times about this, that it would depart from me. 12:9 But 85 he said to me, “My grace is enough 86 for you, for my 87 power is made perfect 88 in weakness.” So then, I will boast most gladly 89 about my weaknesses, so that the power of Christ may reside in 90 me. 12:10 Therefore I am content with 91 weaknesses, with insults, with troubles, with persecutions and difficulties 92 for the sake of Christ, for whenever I am weak, then I am strong.
12:11 I have become a fool. You yourselves forced me to do it, for I should have been commended by you. For I lack nothing in comparison 93 to those “super-apostles,” even though I am nothing. 12:12 Indeed, the signs of an apostle were performed among you with great perseverance 94 by signs and wonders and powerful deeds. 95 12:13 For how 96 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 97 to save up for their parents, but parents for their children. 12:15 Now I will most gladly spend and be spent for your lives! 98 If I love you more, am I to be loved less? 12:16 But be that as it may, I have not burdened you. Yet because I was a crafty person, I took you in by deceit! 12:17 I have not taken advantage of you through anyone I have sent to you, have I? 99 12:18 I urged Titus to visit you 100 and I sent our 101 brother along with him. Titus did not take advantage of you, did he? 102 Did we not conduct ourselves in the same spirit? Did we not behave in the same way? 103 12:19 Have you been thinking all this time 104 that we have been defending ourselves to you? We are speaking in Christ before God, and everything we do, dear friends, is to build you up. 105 12:20 For I am afraid that somehow when I come I will not find you what I wish, and you will find me 106 not what you wish. I am afraid that 107 somehow there may be quarreling, jealousy, intense anger, selfish ambition, 108 slander, gossip, arrogance, and disorder. 12:21 I am afraid that 109 when I come again, my God may humiliate me before you, and I will grieve for 110 many of those who previously sinned and have not repented of the impurity, sexual immorality, and licentiousness that they have practiced.
[8:1] 1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:8.
[1:1] 2 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] 3 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[1:1] 4 tn Or “are throughout Achaia.”
[1:2] 3 tn Grk “Grace to you and peace.”
[1:3] 4 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.
[1:4] 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.”
[1:5] 6 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] 7 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] 8 tn Traditionally, “abound” (here and throughout this section).
[1:5] 9 tn The words “to you” are not in the Greek text, but are implied by the statements in the following verse.
[1:7] 8 tn Grk “as you are sharers in.”
[1:7] 9 tn Grk “will be sharers in.”
[1:8] 9 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] 10 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.
[1:9] 10 tn Grk “we ourselves had the sentence of death within ourselves.” Here ἀπόκριμα (apokrima) is being used figuratively; no actual official verdict had been given, but in light of all the difficulties that Paul and his colleagues had suffered, it seemed to them as though such an official verdict had been rendered against them (L&N 56.26).
[1:9] 11 tn Or “might not put confidence in ourselves.”
[1:10] 11 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] 12 tn Grk “deliver us, on whom we have set our hope.”
[1:10] 13 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 syh Or Ambst), lack ἔτι (eti, “yet”). Most
[1:11] 12 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.
[1:12] 13 tn Or “for boasting.”
[1:12] 14 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
[1:12] 15 tn Grk “pure motives and sincerity of God.”
[1:12] 16 tn Or “not by worldly wisdom.”
[1:12] 17 tn Or “and especially.”
[1:13] 14 tn Grk “than the things.”
[1:13] 15 tn Grk “to the end,” a Greek idiom for “fully,” “totally,” “completely.”
[1:14] 15 tn Grk “that we are your boast even as you are our boast.”
[1:14] 16 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 Ì46vid 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.
[1:15] 16 tn Grk “a second grace,” “a second favor” (used figuratively of a second visit by Paul).
[1:16] 17 tn Grk “come again.”
[1:17] 18 tn The Greek construction anticipates a negative answer. This is indicated in the translation by the ‘tag’ question “did I?” at the end of the sentence.
[1:17] 19 tn Grk “the things that I plan, do I plan (them).”
[1:17] 20 tn Grk “according to the flesh.”
[1:17] 21 tn Grk “so that with me there should be.”
[1:19] 19 sn Silvanus is usually considered to be the same person as Silas (L&N 93.340).
[1:21] 20 tn Or “strengthens.”
[1:21] 21 tn Grk “But he who establishes us together with you in Christ and anointed us is God.”
[1:22] 21 tn Or “first installment,” “pledge,” “deposit.”
[1:23] 22 tn Grk “I call upon God as witness against my soul.” Normally this implies an appeal for help (L&N 33.176).
[1:23] 23 tn Here φειδόμενος (feidomeno") has been translated as a telic participle.
[1:23] 24 sn Paul had promised to come again to visit (see 2 Cor 1:15, 24) but explains here why he had changed his plans.
[1:24] 23 tn Or “because you stand firm in the faith.”
[2:1] 24 tc Although usually δέ (de, “now”; found in א A C D1 F G Ψ 0285 Ï lat) should take precedent over γάρ (gar) in textually disputed places in the corpus Paulinum, the credentials for γάρ here are not easily dismissed (Ì46 B 0223 0243 33 1739 1881 al); here it is the preferred reading, albeit slightly.
[2:1] 25 tn Or “I decided this for myself.”
[2:1] 26 tn Grk “not to come to you again in sorrow.”
[2:2] 25 tn Or “to cheer me up.” L&N 25.131 translates this “For if I were to make you sad, who would be left to cheer me up?”
[2:3] 26 tn The words “to you” are not in the Greek text but are implied.
[2:3] 27 sn So that when I came. Regarding this still future visit by Paul, see 2 Cor 12:14; 13:1.
[2:4] 27 tn Or “the love that I have in great measure for you.”
[2:5] 28 tn Or “(not to say too much)”; Grk “(not to burden you [with words]).”
[2:7] 29 tn Grk “so that on the other hand.”
[2:7] 30 tn The word “him” is not in the Greek text but is supplied. Direct objects in Greek were often omitted and must be supplied from the context.
[2:7] 31 tn Grk “comfort him, lest somehow such a person be swallowed up by excessive grief,” an idiom for a person being so overcome with grief as to despair or give up completely (L&N 25.285). In this context of excessive grief or regret for past sins, “overwhelmed” is a good translation since contemporary English idiom speaks of someone “overwhelmed by grief.” Because of the length of the Greek sentence and the difficulty of expressing a negative purpose/result clause in English, a new sentence was started here in the translation.
[2:8] 30 tn Or “I urge you to show that your love for him is real.”
[2:9] 31 tn The word “you” is not in the Greek text, but is implied (as an understood direct object).
[2:9] 32 tn Grk “to know the proof of you,” that is, to know if the Corinthians’ obedience to Paul as an apostle was genuine (L&N 72.7).
[2:11] 32 tn Or “be taken advantage of.”
[2:12] 33 sn Troas was a city and region in the northwest corner of Asia Minor.
[2:12] 34 tn This has been translated as a concessive participle (“even though”). The passive construction (“a door of opportunity had been opened for me by the Lord”) has been converted to an active one in the translation for clarity.
[2:12] 35 tn Grk “a door”; the phrase ἀνοίγω θύραν (anoigw quran, “to open a door”) is an idiom meaning “to make possible some opportunity” (L&N 71.9).
[2:13] 34 tn Or “I had no peace of mind.”
[2:13] 35 tn Or “I took my leave of them.”
[2:13] 36 tn Since this refers to the outset of a journey, the aorist ἐξῆλθον (exhlqon) is taken ingressively.
[2:14] 35 tn Or “who always causes us to triumph.”
[2:14] 36 tn Or “in the Messiah.”
[2:14] 37 tn Or “who reveals.”
[2:16] 36 tn The same Greek word (ὀσμή, osmh) translated “odor” here (in relation to the stench of death) has been translated “fragrance” in 2:14 and in the next phrase of the present verse. The word itself can describe a smell or odor either agreeable or disagreeable depending on the context (L&N 79.45).
[2:16] 37 sn These things refer to the things Paul is doing in his apostolic ministry.
[2:17] 37 tn The participle καπηλεύοντες (kaphleuonte") refers to those engaged in retail business, but with the negative connotations of deceptiveness and greed – “to peddle for profit,” “to huckster” (L&N 57.202). In the translation a noun form (“hucksters”) has been used in combination with the English verb “peddle…for profit” to convey the negative connotations of this term.
[2:17] 38 tn Or “in the presence of.”
[2:17] 39 tn Or “persons of pure motives.”
[12:1] 38 tn Grk “Boasting is necessary.”
[12:4] 39 sn In the NT, paradise is mentioned three times. In Luke 23:43 it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. The reference here in 2 Cor 12:4 is probably to be translated as parallel to the mention of the “third heaven” in v. 2. Assuming that the “first heaven” would be atmospheric heaven (the sky) and “second heaven” the more distant stars and planets, “third heaven” would refer to the place where God dwells. This is much more likely than some variation on the seven heavens mentioned in the pseudepigraphic book 2 Enoch and in other nonbiblical and rabbinic works.
[12:4] 40 tn Or “things that cannot be put into words.”
[12:6] 41 tn Or “may think of.”
[12:7] 41 tc Most
[12:7] 43 tn The phrase “so that I might not become arrogant” is repeated here because it occurs in the Greek text two times in the verse. Although redundant, it is repeated because of the emphatic nature of its affirmation.
[12:9] 42 tn Here καί (kai) has been translated as “but” because of the contrast implicit in the context.
[12:9] 43 tn Or “is sufficient.”
[12:9] 44 tc The majority of later
[12:9] 45 tn Or “my power comes to full strength.”
[12:9] 46 tn “Most gladly,” a comparative form used with superlative meaning and translated as such.
[12:9] 47 tn Or “may rest on.”
[12:10] 43 tn Or “I take delight in.”
[12:10] 44 tn Or “calamities.”
[12:11] 44 tn Or “I am in no way inferior.”
[12:12] 45 tn Or “patience,” “endurance.”
[12:12] 46 tn Or “and miracles.”
[12:13] 46 tn Grk “For in what respect.”
[12:14] 47 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.
[12:17] 49 tn The Greek construction anticipates a negative answer, indicated by the ‘tag’ question “have I?” at the end of the clause. The question is rhetorical.
[12:18] 50 tn The words “to visit you” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, and must be supplied for the modern reader.
[12:18] 52 tn The Greek construction anticipates a negative answer, indicated by the ‘tag’ question “did he?” at the end of the clause.
[12:18] 53 tn Grk “[Did we not walk] in the same tracks?” This is an idiom that means to imitate someone else or to behave as they do. Paul’s point is that he and Titus have conducted themselves in the same way toward the Corinthians. If Titus did not take advantage of the Corinthians, then neither did Paul.
[12:19] 51 tc The reading “all this time” (πάλαι, palai) is found in several early and important Alexandrian and Western witnesses including א* A B F G 0243 6 33 81 365 1175 1739 1881 lat; the reading πάλιν (palin, “again”) is read by א2 D Ψ 0278 Ï sy bo; the reading οὐ πάλαι (ou palai) is read by Ì46, making the question even more emphatic. The reading of Ì46 could only have arisen from πάλαι. The reading πάλιν is significantly easier (“are you once again thinking that we are defending ourselves?”), for it softens Paul’s tone considerably. It thus seems to be a motivated reading and cannot easily explain the rise of πάλαι. Further, πάλαι has considerable support in the Alexandrian and Western witnesses, rendering it virtually certain as the original wording here.
[12:19] 52 tn Or “for your strengthening”; Grk “for your edification.”
[12:20] 52 tn Grk “and I will be found by you.” The passive construction has been converted to an active one in the translation.
[12:20] 53 tn The words “I am afraid that” are not repeated in the Greek text, but are needed for clarity.
[12:20] 54 tn Or “intense anger, hostility.”
[12:21] 53 tn The words “I am afraid that” are not repeated in the Greek text from v. 20, but are needed for clarity.
