2 Corinthians 8:24

8:24 Therefore show ¹  them openly before the churches the proof of your love and of our pride in you. ² 

2 Corinthians 3:13

3:13 and not like Moses who used to put a veil over his face to keep the Israelites ³  from staring ⁴  at the result ⁵  of the glory that was made ineffective. ⁶ 

2 Corinthians 10:7

10:7 You are looking at outward appearances. ⁷  If anyone is confident that he belongs to Christ, he should reflect on this again: Just as he himself belongs to Christ, so too do we.

2 Corinthians 11:20

11:20 For you put up with ⁸  it if someone makes slaves of you, if someone exploits you, if someone takes advantage of you, if someone behaves arrogantly ⁹  toward you, if someone strikes you in the face.

2 Corinthians 3:7

The Greater Glory of the Spirit’s Ministry

3:7 But if the ministry that produced death – carved in letters on stone tablets ¹⁰  – came with glory, so that the Israelites ¹¹  could not keep their eyes fixed on the face of Moses because of the glory of his face ¹²  (a glory ¹³  which was made ineffective), ¹⁴ 

2 Corinthians 10:1

Paul’s Authority from the Lord

10:1 Now I, Paul, appeal to you ¹⁵  personally ¹⁶  by the meekness and gentleness ¹⁷  of Christ (I who am meek ¹⁸  when present among ¹⁹  you, but am full of courage ²⁰  toward you when away!) –

[8:24]  ¹ tc The sense of this translation is attested by the fact that most of the later mss, along with several early and important ones (א C D² Ψ 0225 0243 1739 1881 Ï lat), have the imperative verb ἐνδείξασθε (ejndeixasqe) in place of the participle ἐνδεικνύμενοι (endeiknumenoi), which is found in B D* F G 33 pc. Since an imperatival participle is more Hebraic in style, many scribes would not have understood the idiom as easily and would have been likely to change the participle to an imperative (so TCGNT 513-14). But there is no good reason why scribes would change the imperative into a participle. Thus, ἐνδεικνύμενοι is almost surely the wording of the original text.

[8:24]  ² tn Or “our boasting about you.”

[3:13]  ³ tn Grk “the sons of Israel.”

[3:13]  ⁴ tn Or “from gazing intently.”

[3:13]  ⁵ tn Or “end.” The word τέλος (telos) can mean both “a point of time marking the end of a duration, end, termination, cessation” and “the goal toward which a movement is being directed, end, goal, outcome” (see BDAG 998-999 s.v.). The translation accepts the interpretation that Moses covered the glory of his face with the veil to prevent Israel from being judged by the glory of God (see S. J. Hafemann, Paul, Moses, and the History of Israel [WUNT 81], 347-62); in this case the latter meaning for τέλος is more appropriate.

[3:13]  ⁶ tn Or “was fading away”; Grk “on the result of what was made ineffective.” The referent (glory) has been specified in the translation for clarity. See note on “which was made ineffective” in v. 7.

[10:7]  ⁵ tn The phrase is close to a recognized idiom for judging based on outward appearances (L&N 30.120). Some translators see a distinction, however, and translate 2 Cor 10:7a as “Look at what is in front of your eyes,” that is, the obvious facts of the case (so NRSV).

[11:20]  ⁷ tn Or “you tolerate.”

[11:20]  ⁸ tn See L&N 88.212.

[3:7]  ⁹ tn Grk “on stones”; but since this is clearly an allusion to the tablets of the Decalogue (see 2 Cor 3:3) the word “tablets” was supplied in the translation to make the connection clear.

[3:7]  ¹⁰ tn Grk “so that the sons of Israel.”

[3:7]  ¹¹ sn The glory of his face. When Moses came down from Mt. Sinai with the tablets of the Decalogue, the people were afraid to approach him because his face was so radiant (Exod 34:29-30).

[3:7]  ¹² tn The words “a glory” are not in the Greek text, but the reference to “glory” has been repeated from the previous clause for clarity.

[3:7]  ¹³ tn Or “which was transitory.” Traditionally this phrase is translated as “which was fading away.” The verb καταργέω in the corpus Paulinum uniformly has the meaning “to render inoperative, ineffective”; the same nuance is appropriate here. The glory of Moses’ face was rendered ineffective by the veil Moses wore. For discussion of the meaning of this verb in this context, see S. J. Hafemann, Paul, Moses, and the History of Israel (WUNT 81), 301-13. A similar translation has been adopted in the two other occurrences of the verb in this paragraph in vv. 11 and 13.

[10:1]  ¹¹ tn The Greek pronoun (“you”) is plural.

[10:1]  ¹² tn The word “personally” is supplied to reflect the force of the Greek intensive pronoun αὐτός (autos) at the beginning of the verse.

[10:1]  ¹³ tn Or “leniency and clemency.” D. Walker, “Paul’s Offer of Leniency of Christ (2 Corinthians 10:1): Populist Ideology and Rhetoric in a Pauline Letter Fragment (2 Cor 10:1-13:10)” (Ph.D. diss., University of Chicago, 1998), argues for this alternative translation for three main reasons: (1) When the two Greek nouns πραΰτης and ἐπιείκεια (prauth" and ejpieikeia) are used together, 90% of the time the nuance is “leniency and clemency.” (2) “Leniency and clemency” has a military connotation, which is precisely what appears in the following verses. (3) 2 Cor 10-13 speaks of Paul’s sparing use of his authority, which points to the nuance of “leniency and clemency.”

[10:1]  ¹⁴ tn Or “who lack confidence.”

[10:1]  ¹⁵ tn Or “when face to face with.”

[10:1]  ¹⁶ tn Or “but bold.”