2 Corinthians 1:1--7:16

¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

³ tn Or “are throughout Achaia.”

⁴ tn Grk “Grace to you and peace.”

⁵ 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.

⁶ tn Or “our trials”; traditionally, “our affliction.” The term θλῖψις (qliyi") refers to trouble (including persecution) that involves direct suffering (L&N 22.2).

⁷ tn Or “any trials”; traditionally, “any affliction.”

⁸ 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.

⁹ 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.

¹⁰ tn Traditionally, “abound” (here and throughout this section).

¹¹ tn The words “to you” are not in the Greek text, but are implied by the statements in the following verse.

¹² tn Or “are troubled.”

¹³ tn Grk “as you are sharers in.”

¹⁴ tn Grk “will be sharers in.”

¹⁵ 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).

¹⁶ 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.

¹⁷ 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).

¹⁸ tn Or “might not put confidence in ourselves.”

¹⁹ 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.

²⁰ tn Grk “deliver us, on whom we have set our hope.”

²¹ 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 sy^h Or Ambst), lack ἔτι (eti, “yet”). Most mss, including important Alexandrians (א A C D² Ψ 33 Ï f t vg), have the full expression ὅτι καὶ ἔτι ({oti kai eti). Although the predominantly Alexandrian reading has much to commend it, the fact that either ὅτι or ἔτι has been dropped, while the καί has been retained, suggests that the original wording had ὅτι καὶ ἔτι, and that either particle dropped out intentionally for stylistic reasons. (F and G have the order καί ὅτι, suggesting that in their archetype the ἔτι was unintentionally dropped due to homoioteleuton.) If, however, ὅτι is not authentic, v. 10b should be translated “We have set our hope on him, and he will deliver us again.” Overall, a decision is difficult, but preference should be given to ὅτι καὶ ἔτι.

²² 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.

²³ tn Or “for boasting.”

²⁴ 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 mss provides excellent evidence for authenticity, but because of the internal evidence listed above, ἁπλότητι is to be preferred, albeit only slightly.

tn Or “sincerity.” The two terms translated “pure motives” (ἁπλότης, Japloth") and “sincerity” (εἰλικρίνεια, eilikrineia) are close synonyms.

²⁵ tn Grk “pure motives and sincerity of God.”

²⁶ tn Or “not by worldly wisdom.”

²⁷ tn Or “and especially.”

²⁸ tn Grk “than the things.”

²⁹ tn Grk “to the end,” a Greek idiom for “fully,” “totally,” “completely.”

³⁰ tn Grk “that we are your boast even as you are our boast.”

³¹ 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.

³² tn Grk “a second grace,” “a second favor” (used figuratively of a second visit by Paul).

³³ tn Grk “come again.”

³⁴ 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.

³⁵ tn Grk “the things that I plan, do I plan (them).”

³⁶ tn Grk “according to the flesh.”

³⁷ tn Grk “so that with me there should be.”

³⁸ sn Silvanus is usually considered to be the same person as Silas (L&N 93.340).

³⁹ tn Or “strengthens.”

⁴⁰ tn Grk “But he who establishes us together with you in Christ and anointed us is God.”

⁴¹ tn Or “first installment,” “pledge,” “deposit.”

sn Down payment. The Greek word ἀρραβών (arrabwn) denotes the first payment or first installment of money or goods which serves as a guarantee or pledge for the completion of the transaction. In the NT the term is used only figuratively of the Holy Spirit as the down payment of the blessings promised by God (it occurs later in 2 Cor 5:5, and also in Eph 1:14). In the “already – not yet” scheme of the NT the possession of the Spirit now by believers (“already”) can be viewed as a guarantee that God will give them the balance of the promised blessings in the future (“not yet”).

⁴² tn Grk “I call upon God as witness against my soul.” Normally this implies an appeal for help (L&N 33.176).

⁴³ tn Here φειδόμενος (feidomeno") has been translated as a telic participle.

⁴⁴ sn Paul had promised to come again to visit (see 2 Cor 1:15, 24) but explains here why he had changed his plans.

map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

⁴⁵ tn Or “because you stand firm in the faith.”

⁴⁶ 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.

⁴⁷ tn Or “I decided this for myself.”

⁴⁸ tn Grk “not to come to you again in sorrow.”

sn Paul was not speaking absolutely about not making another visit, but meant he did not want to come to the Corinthians again until the conflict he mentioned in 2 Cor 2:4-11 was settled.

⁴⁹ 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?”

⁵⁰ tn The words “to you” are not in the Greek text but are implied.

⁵¹ sn So that when I came. Regarding this still future visit by Paul, see 2 Cor 12:14; 13:1.

⁵² tn Or “the love that I have in great measure for you.”

⁵³ tn Or “(not to say too much)”; Grk “(not to burden you [with words]).”

⁵⁴ tn Grk “so that on the other hand.”

⁵⁵ 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.

⁵⁶ 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.

⁵⁷ tn Or “I urge you to show that your love for him is real.”

⁵⁸ tn The word “you” is not in the Greek text, but is implied (as an understood direct object).

⁵⁹ 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).

⁶⁰ tn Or “be taken advantage of.”

⁶¹ sn Troas was a city and region in the northwest corner of Asia Minor.

⁶² 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.

⁶³ 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).

⁶⁴ tn Or “I had no peace of mind.”

⁶⁵ tn Or “I took my leave of them.”

⁶⁶ tn Since this refers to the outset of a journey, the aorist ἐξῆλθον (exhlqon) is taken ingressively.

⁶⁷ tn Or “who always causes us to triumph.”

⁶⁸ tn Or “in the Messiah.”

⁶⁹ tn Or “who reveals.”

⁷⁰ 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).

⁷¹ sn These things refer to the things Paul is doing in his apostolic ministry.

⁷² 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.

⁷³ tn Or “in the presence of.”

⁷⁴ tn Or “persons of pure motives.”

⁷⁵ tn The Greek construction anticipates a negative reply (“No, we do not”) which is indicated in the translation by the ‘tag’ at the end, “do we?”

⁷⁶ tn That is, “letter of recommendation.”

⁷⁷ tn Or “making plain.”

⁷⁸ tn Grk “cared for by us,” an expression that could refer either to the writing or the delivery of the letter (BDAG 229 s.v. διακονέω 1). Since the following phrase refers to the writing of the letter, and since the previous verse speaks of this “letter” being “written on our [Paul’s and his companions’] hearts” it is more probable that the phrase “cared for by us” refers to the delivery of the letter (in the person of Paul and his companions).

⁷⁹ sn An allusion to Exod 24:12; 31:18; 34:1; Deut 9:10-11.

⁸⁰ tn Or “competent.”

⁸¹ tn Or “competence.”

⁸² tn Or “competent.”

⁸³ sn This new covenant is promised in Jer 31:31-34; 32:40.

⁸⁴ 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.

⁸⁵ tn Grk “so that the sons of Israel.”

⁸⁶ 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).

⁸⁷ 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.

⁸⁸ 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.

⁸⁹ tn Grk “how will not rather the ministry of the Spirit be with glory?”

⁹⁰ tn Grk “the ministry of condemnation”; translated as an objective genitive, “the ministry that produced condemnation.”

⁹¹ tn Grk “the ministry of righteousness”; translated as an objective genitive, “the ministry that produces righteousness.”

⁹² tn Traditionally, “abound.”

⁹³ tn Grk “in this case.”

⁹⁴ tn The words “of what replaced it” are not in the Greek text, but have been supplied to clarify the meaning.

⁹⁵ tn Or “what was fading away.” See note on “which was made ineffective” in v. 7.

⁹⁶ tn Or “through” (διά, dia).

⁹⁷ tn Or “what is permanent.”

⁹⁸ tn Or “we employ great openness of speech.”

⁹⁹ tn Grk “the sons of Israel.”

¹⁰⁰ tn Or “from gazing intently.”

¹⁰¹ 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.

¹⁰² 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.

¹⁰³ tn Grk “their minds were hardened.”

¹⁰⁴ tn Grk “the same veil remains at the reading of the old covenant”; the phrase “they hear” has been introduced (“when they hear the old covenant read”) to make the link with the “Israelites” (v. 13) whose minds were closed (v. 14a) more obvious to the reader.

¹⁰⁵ tn Or “only in Christ is it eliminated.”

¹⁰⁶ tn Grk “their heart.”

¹⁰⁷ tn Or perhaps “when(ever) he turns,” referring to Moses.

¹⁰⁸ sn An allusion to Exod 34:34. The entire verse may refer to Moses, viewing him as a type portraying the Jewish convert to Christianity in Paul’s day.

¹⁰⁹ tn Grk “where the Spirit of the Lord is”; the word “present” is supplied to specify that the presence of the Lord’s Spirit is emphasized rather than the mere existence of the Lord’s Spirit.

¹¹⁰ tn Or “we all with unveiled faces beholding the glory of the Lord as in a mirror.”

¹¹¹ tn Grk “from glory to glory.”

¹¹² tn Grk “just as from.”

¹¹³ tn Grk “from the Lord, the Spirit”; the genitive πνεύματος (pneumato") has been translated as a genitive of apposition.

¹¹⁴ tn Grk “just as we have been shown mercy”; ἠλεήθημεν (hlehqhmen) has been translated as a “divine passive” which is a circumlocution for God as the active agent. For clarity this was converted to an active construction with God as subject in the translation.

¹¹⁵ tn Or “we do not lose heart.”

¹¹⁶ tn L&N 13.156; the word can also mean “to assert opposition to,” thus here “we have denounced” (L&N 33.220).

¹¹⁷ tn Grk “the hidden things [deeds] of shame”; here αἰσχύνης (aiscunh") has been translated as an attributive genitive.

¹¹⁸ tn Or “not conducting ourselves”; Grk “not walking” (a common NT idiom for conduct, way of life, or behavior).

¹¹⁹ tn Or “craftiness.”

¹²⁰ tn Or “of unbelievers.”

¹²¹ tn Grk “the gospel of the glory”; δόξης (doxhs) has been translated as an attributive genitive.

¹²² tn Or “so that the light of the gospel of the glory of Christ would not be evident to them” (L&N 28.37).

¹²³ tn Or “preach.”

¹²⁴ 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.

¹²⁵ sn An allusion to Gen 1:3; see also Isa 9:2.

¹²⁶ tn Grk “the light of the knowledge of the glory”; δόξης (doxhs) has been translated as an attributive genitive.

¹²⁷ tc ‡ Most witnesses, including several early and important ones (Ì⁴⁶ א C H Ψ 0209 1739^c Ï sy), read ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou, “Jesus Christ”), while other important witnesses, especially of the Western text (D F G 0243 630 1739* 1881 lat Ambst), have Χριστοῦ ᾿Ιησοῦ. The reading with just Χριστοῦ is found in A B 33 {sa} Tert {Or Ath Chr}. Even though the witnesses for the shorter reading are not numerous, they are weighty. And in light of the natural scribal proclivity to fill out the text, particularly with reference to divine names, as well as the discrepancy among the witnesses as to the order of the names, the simple reading Χριστοῦ seems to be the best candidate for authenticity. NA²⁷ reads ᾿Ιησοῦ Χριστοῦ with ᾿Ιησοῦ in brackets, indicating doubts as to its authenticity.

¹²⁸ tn Grk “the surpassingness of the power”; δυνάμεως (dunamew") has been translated as an attributed genitive (“extraordinary power”).

¹²⁹ tn Grk “we are hard pressed [by crowds] on every side.”

¹³⁰ tn Or “at a loss.”

¹³¹ tn Or “forsaken.”

¹³² tn Or “badly hurt.” It is possible to interpret καταβαλλόμενοι (kataballomenoi) here as “badly hurt”: “[we are] badly hurt, but not destroyed” (L&N 20.21).

¹³³ 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.”

¹³⁴ tn Or “may also be revealed.”

¹³⁵ tn Or “may also be revealed.”

¹³⁶ tn Grk “mortal flesh.”

¹³⁷ tn Or “So then.”

¹³⁸ tn Grk “death is at work in us, but life in you”; the phrase “is at work in” is repeated in the translation for clarity.

¹³⁹ tn Grk “spirit of faith according to.”

¹⁴⁰ sn A quotation from Ps 116:10.

¹⁴¹ 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.

¹⁴² 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.

¹⁴³ tn Or “that is abounding to.”

¹⁴⁴ tn Or “to abound.”

¹⁴⁵ tn Or “do not lose heart.”

¹⁴⁶ tn Grk “our outer man.”

¹⁴⁷ tn Grk “our inner [man].”

¹⁴⁸ tn Grk “momentary lightness of affliction.”

¹⁴⁹ sn The expression the tent we live in refers to “our earthly house, our body.” Paul uses the metaphor of the physical body as a house or tent, the residence of the immaterial part of a person.

¹⁵⁰ tn Or “destroyed.”

¹⁵¹ tn Or “dwelling place.”

¹⁵² tn Or “to be clothed with.”

¹⁵³ 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.

¹⁵⁴ tn Grk “it”; the referent (the “heavenly dwelling” of the previous verse) has been specified in the translation for clarity.

¹⁵⁵ sn See the note in 5:1 on the phrase the tent we live in.

¹⁵⁶ tn Or “we are burdened.”

¹⁵⁷ tn Grk “for this very thing.”

¹⁵⁸ tn Or “first installment,” “pledge,” “deposit” (see the note on the phrase “down payment” in 1:22).

¹⁵⁹ tn Grk “we know that being at home in the body”; an idiom for being alive (L&N 23.91).

¹⁶⁰ tn Grk “we walk.”

¹⁶¹ tn Or “be absent.”

¹⁶² tn Grk “whether we are at home” [in the body]; an idiom for being alive (L&N 23.91).

¹⁶³ tn Grk “to be pleasing to him.”

¹⁶⁴ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a common item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. Use of the term in reference to Christ’s judgment would be familiar to Paul’s 1st century readers.

¹⁶⁵ tn Or “whether good or bad.”

¹⁶⁶ tn Or “because we know what it means to fear the Lord.”

¹⁶⁷ tn The present tense of πείθομεν (peiqomen) has been translated as a conative present.

¹⁶⁸ tn Grk “men”; but ἄνθρωπος (anqrwpo") is generic here since clearly both men and women are in view (Paul did not attempt to win only men to the gospel he preached).

¹⁶⁹ tn Or “clearly evident.” BDAG 1048 s.v. φανερόω 2.b.β has “θεῷ πεφανερώμεθα we are well known to God 2 Cor 5:11a, cp. 11b; 11:6 v.l.”

¹⁷⁰ tn The present tense of συνιστάνομεν (sunistanomen) has been translated as a conative present.

¹⁷¹ tn Or “to boast about us.”

¹⁷² tn Or “who boast.”

¹⁷³ tn Or “in what is seen.”

¹⁷⁴ 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.

¹⁷⁵ tn Grk “one”; the referent (Christ) has been specified in the translation for clarity.

¹⁷⁶ tn Or “but for him who died and was raised for them.”

¹⁷⁷ tn Grk “we know.”

¹⁷⁸ tn Grk “no one according to the flesh.”

¹⁷⁹ tn Grk “we have known Christ according to the flesh.”

¹⁸⁰ tn Grk “old things have passed away.”

¹⁸¹ tc Most mss have the words τὰ πάντα (ta panta, “all things”; cf. KJV “behold, all things are become new”), some after καίνα (kaina, “new”; D² K L P Ψ 104 326 945 2464 pm) and others before it (6 33 81 614 630 1241 1505 1881 pm). The reading without τὰ πάντα, however, has excellent support from both the Western and Alexandrian texttypes (Ì⁴⁶ א B C D* F G 048 0243 365 629 1175 1739 pc co), and the different word order of the phrase which includes it (“all things new” or “new all things”) in the ms tradition indicates its secondary character. This secondary addition may have taken place because of assimilation to τὰ δὲ πάντα (ta de panta, “and all [these] things”) that begins the following verse.

¹⁸² tn Grk “new things have come [about].”

¹⁸³ tn Or “he has entrusted to us.”

¹⁸⁴ tn Or “as though God were begging.”

¹⁸⁵ tn Or “we beg you.”

¹⁸⁶ tn Grk “He”; the referent (God) has been specified in the translation for clarity.

¹⁸⁷ sn The one who did not know sin is a reference to Jesus Christ.

¹⁸⁸ sn That is, “in Christ.”

¹⁸⁹ tn Or “receive the grace of God uselessly.”

¹⁹⁰ sn A quotation from Isa 49:8.

¹⁹¹ tn The word “anyone” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context.

¹⁹² tn Other interpretations of the first part of 2 Cor 6:3 are possible. The phrase could also mean, “not putting an obstacle in the way of anyone” (L&N 22.14), or “giving no one in anything a cause to sin” (L&N 88.307).

¹⁹³ tn Or “ministers.”

¹⁹⁴ tn Or “we have commended ourselves by all things.”

¹⁹⁵ tn Or “in trouble and suffering.”

¹⁹⁶ tn Or “rebellions” (uprisings in open defiance of civil authority).

¹⁹⁷ tn Usually κόποις (kopois) has been translated as “labors” or “hard work,” but see Matt 26:10 where it means “trouble”; “distress” (L&N 22.7). In this context with so many other terms denoting suffering and difficulty, such a meaning is preferable.

¹⁹⁸ tn Or “by holiness of spirit.”

¹⁹⁹ tn Or “sincere.”

²⁰⁰ tn Grk “by the word of truth”; understanding ἀληθείας (alhqeias) as an attributive genitive (“truthful word”).

²⁰¹ tn Or “speech.” In this context it is more likely that λόγος (logos) refers to Paul’s message (thus “teaching”) than to his speech in general.

²⁰² tn The phrase “for the right hand and for the left” possibly refers to a combination of an offensive weapon (a sword for the right hand) and a defensive weapon (a shield for the left).

²⁰³ tn Or “regarded as deceivers.”

²⁰⁴ tn Grk “disciplined,” but in this context probably a reference to scourging prior to execution (yet the execution is not carried out).

²⁰⁵ tn Grk “our mouth has been open to you,” an idiom for openness in communication.

²⁰⁶ tn Grk “You are not restricted by us.”

²⁰⁷ tn The word “my” is not in the Greek text but is implied.

²⁰⁸ tn The words “to us” are not in the Greek text but are implied.

²⁰⁹ tn Or “Do not be mismatched.”

²¹⁰ sn The Greek term Βελιάρ (Beliar) is a spelling variant for Βελιάλ (Belial, see Judg 20:13 LXX). It occurs only here in the NT. Beliar is a reference to Satan.

²¹¹ tc Most witnesses, including some important ones (Ì⁴⁶ א² C D² F G Ψ 0209 Ï lat sy Tert), read ὑμεῖς…ἐστε (Jumei"…este, “you are”) instead of ἡμεῖς…ἐσμεν (Jhmei"…esmen, “we are”) here, but several other early and important mss (א* B D* L P 0243 6 33 81 326 365 1175 1739 1881 2464 co Cl Or) have ἡμεῖς…ἐσμεν. The external evidence is somewhat in favor of the first person pronoun and verb; the internal evidence weighs in even stronger. In light of the parallel in 1 Cor 3:16, where Paul uses ἐστε (“you are the temple of God”), as well as the surrounding context here in which the second person verb or pronoun is used in vv. 14, 17, and 18, the second person reading seems obviously motivated. The first person reading can explain the rise of the other reading, but the reverse is not as easily done. Consequently, the first person reading of ἡμεῖς…ἐσμεν has all the credentials of authenticity.

²¹² tn Or “live among them,” “live with them.”

sn I will live in them. The OT text that lies behind this passage (Lev 26:11-12) speaks of God dwelling in the midst of his people. The Greek preposition en in the phrase en autoi" (“in them”) can also have that meaning (“among” or “with”). However, Paul appears to be extending the imagery here to involve God (as the Spirit) dwelling in his people, since he calls believers “the temple of the living God” in the previous clause, imagery he uses elsewhere in his writings (1 Cor 3:16; Eph 2:21-22).

²¹³ sn A quotation from Lev 26:12; also similar to Jer 32:38; Ezek 37:27.

²¹⁴ sn A quotation from Isa 52:11.

²¹⁵ tn Or “will receive.”

²¹⁶ sn A paraphrased quotation from Ezek 20:41.

²¹⁷ sn A paraphrased quotation from 2 Sam 7:14 and Isa 43:6.

²¹⁸ tn Traditionally, “the Lord Almighty.” BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…κύριος π. (oft. LXX) 2 Cor 6:18.”

²¹⁹ tn Or “purify ourselves.”

²²⁰ tn Grk “from every defilement of the flesh.”

²²¹ tn Grk “accomplishing.” The participle has been translated as a finite verb due to considerations of contemporary English style, and “thus” has been supplied to indicate that it represents a result of the previous cleansing.

²²² tn Grk “in the fear of God.”

²²³ tn The phrase “in your hearts” is not in the Greek text, but is implied.

²²⁴ tn “We have ruined no one” may refer to financial loss (“we have caused no one to suffer financial loss”) but it may also refer to the undermining of faith (“we have corrupted no one’s faith,”). Both options are mentioned in L&N 20.23.

²²⁵ tn Or “we have taken advantage of no one.”

²²⁶ sn See 2 Cor 1:4-7.

²²⁷ tn The words “with you” are not in the Greek text, but are implied.

²²⁸ tn Grk “great is my boasting.”

²²⁹ tn Or “comfort.”

²³⁰ tn Grk “I am overflowing with joy in all our suffering”; the words “in the midst of” are not in the Greek text but are supplied to clarify that Paul is not rejoicing in the suffering itself, but in his relationship with the Corinthians in the midst of all his suffering.

²³¹ tn Grk “our flesh.”

²³² tn Or “comforts,” “consoles.”

²³³ tn Or “comforted,” “consoled.”

²³⁴ tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “We were encouraged.”

²³⁵ tn Or “comfort,” “consolation.”

²³⁶ tn Grk “by the encouragement with which he was encouraged by you.” The passive construction was translated as an active one in keeping with contemporary English style, and the repeated word “encouraged” was replaced in the translation by “gave” to avoid redundancy in the translation.

²³⁷ tn Or “your grieving,” “your deep sorrow.”

²³⁸ tn Or “your zeal.”

²³⁹ tn Grk “if I grieved you.”

²⁴⁰ sn My letter. Paul is referring to the “severe” letter mentioned in 2 Cor 2:4.

²⁴¹ tn Grk “I do not regret”; direct objects in Greek must often be supplied from the context. Here one could simply supply “it,” but since Paul is referring to the effects of his previous letter, clarity is improved if “having written it” is supplied.

²⁴² tn Grk “I did regret”; the direct object “it” must be supplied from the context.

²⁴³ tc A few important mss (Ì^46c B D* it sa) lack γάρ (gar, “for”), while the majority of witnesses have it (א C D¹ F G Ψ 0243 33 1739 1881 Ï sy bo). Even though Ì^46* omits γάρ, it has the same sense (viz., a subordinate clause) because it reads the participle βλέπων (blepwn, “seeing”; the Vulgate does the same). A decision is difficult because although the overwhelming external evidence is on the side of the conjunction, the lack of γάρ is a significantly harder reading, for the whole clause is something of an anacoluthon. Without the conjunction, the sentence reads more harshly. This would fit with Paul’s “vehemence of spirit” (A. T. Robertson, A Grammar of the Greek New Testament, 435) that is found especially in 2 Corinthians and Galatians. However, the mss that omit the conjunction are prone to such tendencies at times. In this instance, the conjunction should probably stand.

²⁴⁴ tn Grk “my letter grieved you.”

²⁴⁵ tn Grk “were grieved” (so also twice later in the verse).

²⁴⁶ tn Grk “corresponding to God,” that is, corresponding to God’s will (κατὰ θεόν, kata qeon). The same phrase occurs in vv. 10 and 11.

²⁴⁷ tn Grk “so that you did not suffer loss.”

²⁴⁸ tn Grk “this very thing, to be grieved.”

²⁴⁹ tn The words “of yourselves” are not in the Greek text but are implied.

²⁵⁰ sn What indignation refers to the Corinthians’ indignation at the offender.

²⁵¹ tn Or “what zeal.”

²⁵² sn That is, punishment for the offender.

²⁵³ tn Grk “but in order that your eagerness on our behalf might be revealed to you.”

²⁵⁴ tn Or “all of you have put his mind at ease.”

²⁵⁵ tn Grk “I have not been put to shame”; the words “by you” are not in the Greek text but are implied.

²⁵⁶ tn Grk “just as we spoke everything to you in truth.”

²⁵⁷ tn The words “about you” are not in the Greek text but are implied.

²⁵⁸ tn Or “is all the more.”