1 Corinthians 7:17 - 2 Corinthians 11:14

New English Translation

Footnotes

1. 1 Corinthians 7:17 tn Or “only”; Grk “if not.”
2. 1 Corinthians 7:18 tn Grk “Let him not pull over the foreskin,” that is, attempt to reverse the appearance of circumcision by a surgical procedure. This was sometimes done by Hellenistic Jews to hide the embarrassment of circumcision (1 Macc 1:15; Josephus, Ant. 12.5.1 [12.241]). Cf. BDAG 380 s.v. ἐπισπάω 3.
3. 1 Corinthians 7:20 tn Grk “in the calling.” “Calling” in Paul is God’s work of drawing people to faith in Christ. As in 1:26, calling here stands by metonymy for a person’s circumstances when he becomes a Christian.
4. 1 Corinthians 7:21 tn Traditionally, “servant” (KJV), though almost all modern translations render the word as “slave” here.
5. 1 Corinthians 7:24 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
6. 1 Corinthians 7:25 tn Grk “virgins.” There are three main views as to which group of people is referred to by the word παρθένος (parthenos) here, and the stance taken here directly impacts one’s understanding of vv. 36-38. (1) The term could refer to virgin women who were not married. The central issue would then be whether or not their fathers should give them in marriage to eligible men. (This is the view which has been widely held throughout the history of the Church.) (2) A minority understand the term to refer to men and women who are married but who have chosen to live together without sexual relations. This position might have been possible in the Corinthian church, but there is no solid evidence to support it. (3) The view adopted by many modern commentators (see, e.g., Fee, Conzelmann, Barrett) is that the term refers to young, engaged women who were under the influence of various groups within the Corinthian church not to go through with their marriages. The central issue would then be whether the young men and women should continue with their plans and finalize their marriages. For further discussion, see G. D. Fee, First Corinthians (NICNT), 325-28.
7. 1 Corinthians 7:27 tn Grk “should not seek a wife.”
8. 1 Corinthians 7:28 tn Grk “these will have tribulation in the flesh.”
9. 1 Corinthians 7:28 tn Grk “I am trying to spare you.” Direct objects were frequently omitted in Greek when clear from the context. “Such problems” has been supplied here to make the sense of the statement clear.
10. 1 Corinthians 7:29 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
11. 1 Corinthians 7:34 sn In context the unmarried woman would probably refer specifically to a widow, who was no longer married, as opposed to the virgin, who had never been married.
12. 1 Corinthians 7:34 tc There are three viable variant readings at this point in the text. (1) The reading ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος (hē gunē hē agamos kai hē parthenos, “the unmarried woman and the virgin”) is represented by ancient and important mss, as well as some significant versions (P¹⁵ B 104 365 1505 vg co). (2) The reading ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος ἡ ἄγαμος (“the unmarried woman and the unmarried virgin”) is also found in ancient and important mss (P⁴⁶ א A 33 1739 1881). (3) The reading ἡ γυνὴ καὶ ἡ παρθένος ἡ ἄγαμος (“the woman and the unmarried virgin”) is found in Western mss (D F G) and the majority of Byzantine cursives. Based upon external evidence, the first and second readings are the strongest; the readings both reach deep into the second century with strong testimony from mss of the Alexandrian group of witnesses. Internal evidence seems equally balanced: Scribes may have wanted to add ἡ ἄγαμος to παρθένος for stylistic reasons, but they might also have wanted to remove it because it sounded redundant. Because Paul’s meaning is not quite clear, a decision on the proper textual reading is difficult. On the whole scribes tended to add to the text, not take from it. Thus the first reading should be favored as earlier, but this decision should be regarded as less than certain.tn Grk “The unmarried woman and the virgin.” The identity of the “virgin” here is a matter of interpretation (see note on “people who have never married” in v. 25 for discussion), which has in fact contributed to textual variation at this point in the text (see the text critical note above). As far as the translation is concerned, one must determine if one group of women or two are in view. It is possible that Paul means to refer to only one class of women here, namely unmarried virgins, but the use of the adjective ἡ ἄγαμος (hē agamos, “unmarried”) with “woman” and not “virgin” precludes that interpretation; in addition, the use of the article with both “woman” and “virgin” implies that two distinct groups are in view. If two groups are in view, English would more naturally use the conjunction “or” to indicate the distinction. Thus the translation “An unmarried woman or a virgin” has been used to make clear that two groups are in view.
13. 1 Corinthians 7:36 tn Grk “virgin,” either a fiancée, a daughter, or the ward of a guardian. For discussion see the note at the end of v. 38.
14. 1 Corinthians 7:36 tn Or referring to an engaged man: “if he is past the critical point,” “if his passions are too strong.” The word literally means “to be past the high point.”
15. 1 Corinthians 7:38 tn Or “who gives his own virgin in marriage.”
16. 1 Corinthians 7:38 sn 1 Cor 7:36-38. There are two common approaches to understanding the situation addressed in these verses. One view involves a father or male guardian deciding whether to give his daughter or female ward in marriage (cf. NASB, NIV margin). The evidence for this view is: (1) the phrase in v. 37 (Grk) “to keep his own virgin” fits this view well (“keep his own virgin [in his household]” rather than give her in marriage), but it does not fit the second view (there is little warrant for adding “her” in the way the second view translates it: “to keep her as a virgin”). (2) The verb used twice in v. 38 (γαμίζω, gamizō) normally means “to give in marriage” not “to get married.” The latter is usually expressed by γαμέω (gameō), as in v. 36b. (3) The father deciding what is best regarding his daughter’s marriage reflects the more likely cultural situation in ancient Corinth, though it does not fit modern Western customs. While Paul gives his advice in such a situation, he does not command that marriages be arranged in this way universally. If this view is taken, the translation will read as follows: “7:36 If anyone thinks he is acting inappropriately toward his unmarried daughter, if she is past the bloom of youth and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep his daughter unmarried, does well. 7:38 So then the one who gives his daughter in marriage does well, but the one who does not give her does better.” The other view is taken by NRSV, NIV text, NJB, REB: a single man deciding whether to marry the woman to whom he is engaged. The evidence for this view is: (1) it seems odd to use the word “virgin” (vv. 36, 37, 38) if “daughter” or “ward” is intended. (2) The other view requires some difficult shifting of subjects in v. 36, whereas this view manages a more consistent subject for the various verbs used. (3) The phrases in these verses are used consistently elsewhere in this chapter to describe considerations appropriate to the engaged couple themselves (cf. vv. 9, 28, 39). It seems odd not to change the phrasing in speaking about a father or guardian. If this second view is taken, the translation will read as follows: “7:36 If anyone thinks he is acting inappropriately toward his fiancée, if his passions are too strong and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep her as his fiancée, does well. 7:38 So then, the one who marries his fiancée does well, but the one who does not marry her does better.”
17. 1 Corinthians 7:39 tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
18. 1 Corinthians 8:1 sn “We all have knowledge.” Here and in v. 4 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12-13; 7:1; 10:23). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.
19. 1 Corinthians 8:3 tn Grk “this one.”
20. 1 Corinthians 8:3 tn Grk “him”; in the translation the most likely referent (God) has been specified for clarity.
21. 1 Corinthians 8:4 sn “An idol in this world is nothing” and “There is no God but one.” Here and in v. 1 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12-13; 7:1; 10:23). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.
22. 1 Corinthians 8:6 tn Grk “through whom [are] all things and we [are] through him.”
23. 1 Corinthians 8:10 tn Or “built up”; This is the same word used in v. 1b. It is used ironically here: The weak person is “built up” to commit what he regards as sin.
24. 1 Corinthians 8:11 tn Grk “the one who is weak…the brother for whom Christ died,” but see note on the word “Christian” in 5:11.
25. 1 Corinthians 8:11 tn This may be an indirect middle, “destroys himself.”
26. 1 Corinthians 8:12 tn See note on the phrase “brothers and sisters” in 1:10.
27. 1 Corinthians 8:13 tn Grk “my brother.” Both “my brother or sister” earlier in the verse and “one of them” here translate the same Greek phrase. Since the same expression occurs in the previous line, a pronoun phrase is substituted here to suit English style, which is less tolerant of such repetition.
28. 1 Corinthians 9:2 tn Grk “the seal.”
29. 1 Corinthians 9:4 tn Grk “the right to eat and drink.” In the context this is a figurative reference to financial support.
30. 1 Corinthians 9:5 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211). Both the Aramaic name “Cephas” and the Greek name “Peter” are related to words in each language which mean “rock.”
31. 1 Corinthians 9:8 tn Or “only according to human authority”; Grk “saying these things according to men.”
32. 1 Corinthians 9:9 sn A quotation from Deut 25:4.
33. 1 Corinthians 9:13 tn Grk “working the sacred things.”
34. 1 Corinthians 9:15 tn Grk “so that it will happen in this way in my case.”
35. 1 Corinthians 9:15 tc The reading ἤ—τὸ καύχημά μου οὐδεὶς κενώσει (ē—to kauchēma mou oudeis kenōsei, “than—no one will deprive me of my reason for boasting!”) is syntactically abrupt, but fully in keeping with Pauline style. It is supported by P⁴⁶ א* B D*^,c 33 1739 1881 as well as early patristic authors. Most witnesses, especially the later ones (א² C D² Ψ M lat), have a significantly smoother reading than this: ἢ τὸ καύχημά μου ἵνα τις κενώσῃ (or κενώσει); ē to kauchēma mou hina tis kenōsē (or kenōsei), “than that anyone should deprive me of my boasting.” The simple replacement of οὐδείς with ἵνα essentially accomplishes the smoothing out of the text, and as such the ἵνα reading is suspect. Not only is the harder reading in keeping with Pauline style, but it is also found in the earlier and better witnesses.sn Paul breaks off his thought at mid-sentence (indicated by the dash in the translation) and it is somewhat difficult to determine his reason for boasting. Most likely Paul would rather die than be deprived of the boast that he had offered the gospel free of charge even though as an apostle he had the right to such support (9:14). Did he say this as a way of criticizing his opponents? Perhaps only indirectly. His focus has more to do with not hindering the gospel than what his opponents were doing (9:12).
36. 1 Corinthians 9:19 tn Or “more converts.” The word “people” is not in the Greek text, but is implied. It has been supplied in the translation to clarify the meaning.
37. 1 Corinthians 9:20 tc The Byzantine text, as well as a few other witnesses (D² [L] Ψ 1881 M) lack this parenthetical material, while geographically widespread, early, and diverse witnesses have the words (so א A B C D* F G P 33 104 365 1175 1505 1739 al latt). The phrase may have dropped out accidentally through homoioteleuton (note that both the preceding phrase and the parenthesis end in ὑπὸ νόμον [hupo nomon, “under the law”]), or intentionally by overscrupulous scribes who felt that the statement “I myself am not under the law” could have led to license.
38. 1 Corinthians 10:1 tn Grk “ignorant.”
39. 1 Corinthians 10:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
40. 1 Corinthians 10:2 tc ‡ A number of witnesses, some of them significant, have the passive ἐβαπτίσθησαν (ebaptisthēsan, “were baptized”) instead of the middle ἐβαπτίσαντο (ebaptisanto, “baptized [themselves]”) in v. 2 (so א A C D F G Ψ 33 al latt). However, the middle is not without its representation (P^46c B 1739 1881 M Or; the original hand of P⁴⁶ read the imperfect middle ἐβαπτίζοντο [ebaptizonto]). The passive looks like a motivated reading in that it is clearer and conforms to typical Pauline usage (his thirteen instances of the verb are all either active or passive). B. M. Metzger, in representing a minority opinion of the UBS Committee, suggests that the middle would have been appropriate for Jewish baptism in which the convert baptizes himself (TCGNT 493). But this assumes that the middle is a direct middle, a rare occurrence in the NT (and never elsewhere with this verb). Further, it is not really baptism that is in view in v. 2, but passing through the Red Sea (thus, a metaphorical use). Although the present editors agree with the minority’s resultant reading, it is better to take the middle as causative/permissive and the scribes as changing it to a passive for clarity’s sake. Translational differences are minimal, though some exegetical implications are involved (see ExSyn 427).
41. 1 Corinthians 10:7 tn The term “play” may refer to idolatrous, sexual play here, although that is determined by the context rather than the meaning of the word itself (cf. BDAG 750 s.v. παίζω).sn A quotation from Exod 32:6.
42. 1 Corinthians 10:8 sn This incident is recorded in Num 25:1-9.
43. 1 Corinthians 10:9 tc Χριστόν (Christon, “Christ”) is attested in the majority of mss, including many significant witnesses of the Alexandrian (P⁴⁶ 1739 1881) and Western (D F G) text-forms, and other mss and versions (Ψ latt sy co). On the other hand, some of the significant Alexandrian witnesses have κύριον (kurion, “Lord”; א B C P 33 104 1175 al). A few mss (A 81) have θεόν (theon, “God”). The nomina sacra for these readings are quite similar (cMn, kMn, and qMn respectively), so one might be able to account for the different readings by way of confusion. On closer examination, the variants appear to be intentional changes. Alexandrian scribes replaced the highly specific term “Christ” with the less specific terms “Lord” and “God” because in the context it seems to be anachronistic to speak of the exodus generation putting Christ to the test. If the original had been “Lord,” it seems unlikely that a scribe would have willingly created a difficulty by substituting the more specific “Christ.” Moreover, even if not motivated by a tendency to overcorrect, a scribe might be likely to assimilate the word “Christ” to “Lord” in conformity with Deut 6:16 or other passages. The evidence from the early church regarding the reading of this verse is rather compelling in favor of “Christ.” Marcion, a second-century, anti-Jewish heretic, would naturally have opposed any reference to Christ in historical involvement with Israel, because he thought of the Creator God of the OT as inherently evil. In spite of this strong prejudice, though, Marcion read a text with “Christ.” Other early church writers attest to the presence of the word “Christ,” including Clement of Alexandria and Origen. What is more, the synod of Antioch in a.d. 268 used the reading “Christ” as evidence of the preexistence of Christ when it condemned Paul of Samosata. (See G. Zuntz, The Text of the Epistles, 126-27; TCGNT 494; C. D. Osburn, “The Text of 1 Corinthians 10:9, ” New Testament Textual Criticism: Its Significance for Exegesis, 201-11; contra A. Robertson and A. Plummer, First Corinthians [ICC], 205-6.) Since “Christ” is the more difficult reading on all accounts, it is almost certainly the reading that gave rise to the others. In addition, “Christ” is consistent with Paul’s style in this passage (cf. 10:4, a text in which Marcion also reads “Christ”). This text is also christologically significant, since the reading “Christ” makes an explicit claim to the preexistence of Christ. (The textual critic faces a similar dilemma in Jude 5. In a similar exodus context, some of the more significant Alexandrian mss [A B 33 81] and the Vulgate read “Jesus” in place of “Lord.” Two of those mss [A 81] are the same mss that have “God” instead of “Christ” in 1 Cor 10:9. See the tc notes on Jude 5 for more information.) In sum, “Christ” has all the earmarks of authenticity here and should be considered the autographic reading.
44. 1 Corinthians 10:9 sn This incident is recorded in Num 21:5-9.
45. 1 Corinthians 10:10 tn Grk “by the destroyer.” BDAG 703 s.v. ὀλοθρευτῆς mentions the corresponding OT references and notes, “the one meant is the destroying angel as the one who carries out the divine sentence of punishment, or perh. Satan.”sn This incident is recorded in Num 16:41-50.
46. 1 Corinthians 10:13 tn Grk “except a human one” or “except one common to humanity.”
47. 1 Corinthians 10:13 tn Grk “God is faithful who.” The relative pronoun was changed to a personal pronoun in the translation for clarity.
48. 1 Corinthians 10:13 tn The words “to bear” are not in the Greek text, but are implied. They have been supplied in the translation to clarify the meaning.
49. 1 Corinthians 10:18 tn Grk “Israel according to (the) flesh.”
50. 1 Corinthians 10:20 tn Grk “what they sacrifice”; the referent (the pagans) is clear from the context and has been specified in the translation for clarity.
51. 1 Corinthians 10:22 tn The question in Greek expects a negative answer (“We are not stronger than he is, are we?”).
52. 1 Corinthians 10:23 sn “Everything is lawful.” Here again Paul cites certain slogans the Corinthians used to justify their behavior (cf. 6:12-13; 7:1; 8:1, 4). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.
53. 1 Corinthians 10:23 tn Grk “builds up.” The object “others” is not expressed but is implied, as v. 24 shows. Paul picks up a theme he introduced at the start of this section of the letter (8:1).
54. 1 Corinthians 10:26 sn A quotation from Ps 24:1; an allusion to Pss 50:12; 89:11.
55. 1 Corinthians 10:28 tc The Byzantine text-form and a few other witnesses (H^c Ψ M) essentially duplicate v. 26 at the end of this verse (with γάρ [gar, “for”] in second instead of third position), which itself is a quotation from Ps 24:1 (23:1 LXX). Not only is there a vast number of early, significant, and diverse witnesses that lack this extra material (א A B C* D F G H* P 33 81 365 630 1175 1739 1881 2464 latt co), but the quotation seems out of place at this point in the discourse for Paul is here discussing reasons not to partake of food that has been sacrificed to idols. Perhaps scribes felt that since food is from the Lord, to eat meat sacrificed to idols contradicts that belief. Either way, the better witnesses lack the clause which, had it been authentic to v. 28, would have not occasioned such a widespread excision. The evidence is thus compelling for the shorter reading.
56. 1 Corinthians 10:30 tn Grk “about that for which”; the referent (the food) has been specified in the translation for clarity.
57. 1 Corinthians 10:33 tn Although the Greek word translated “benefit” occurs only once in this verse, the Greek article occurs twice. This indicates an implied repetition of the term, which has been included twice in the translation for the sake of clarity and English style.
58. 1 Corinthians 11:2 tc The Western and Byzantine texts, as well as one or two Alexandrian mss (D F G Ψ 33 M latt sy), combine in reading ἀδελφοί (adelphoi, “brothers”) here, while the Alexandrian witnesses (P⁴⁶ א A B C P 81 630 1175 1739 1881 2464 co) largely lack the address. The addition of ἀδελφοί is apparently a motivated reading, however, for scribes would have naturally wanted to add it to ἐπαινῶ δὲ ὑμᾶς (epainō de humas, “now I praise you”), especially as this begins a new section. On the other hand, it is difficult to explain how the shorter reading could have arisen from the longer one. Thus, on both internal and external grounds, the shorter reading is strongly preferred.
59. 1 Corinthians 11:3 tn Or “the husband is the head of his wife.” The same Greek words translated “man” and “woman” can mean, as determined by context, “husband” and “wife” respectively. Such an approach is followed by NAB, TEV, NRSV, and NLT (with some variations).
60. 1 Corinthians 11:10 sn Paul does not use a word specifying what type of “covering” is meant (veil, hat, etc.). The Greek word he uses here (ἐξουσία exousia; translated symbol of authority) could be (1) a figure of speech that may substitute the result (the right to participate in worship) for the appropriate appearance that makes it possible (the covered head). Or (2) it refers to the outward symbol (having the head covered) as representing the inward attitude the woman is to possess (deference to male leadership in the church).
61. 1 Corinthians 11:10 sn Paul does not explain this reference to the angels, and its point is not entirely clear. It seems to reflect an awareness that angels are witnesses to church life (cf. Eph 3:10) and would be particularly sensitive to resistance against God’s created order.
62. 1 Corinthians 11:14 sn Paul does not mean nature in the sense of “the natural world” or “Mother Nature.” It denotes “the way things are” because of God’s design.
63. 1 Corinthians 11:15 sn No word for veil or head covering occurs in vv. 3-14 (see the note on authority in v. 10). That the hair is regarded by Paul as a covering in v. 15 is not necessarily an argument that the hair is the same as the head covering that he is describing in the earlier verses (esp. v. 10). Throughout this unit of material, Paul points out the similarities of long hair with a head covering. But his doing so seems to suggest that the two are not to be identified with each other. Precisely because they are similar they do not appear to be identical (cf. vv. 5, 6, 7, 10, 13). If head covering = long hair, then what does v. 6 mean (“For if a woman will not cover her head, she should cut off her hair”)? This suggests that the covering is not the same as the hair itself.
64. 1 Corinthians 11:19 tn Grk “those approved may be evident among you.”
65. 1 Corinthians 11:28 tn The word “first” is not in the Greek text, but is implied. It has been supplied in the translation for clarity.
66. 1 Corinthians 11:28 tn Grk “in this manner.”
67. 1 Corinthians 11:29 tn The word more literally means, “judging between, recognizing, distinguishing.”
68. 1 Corinthians 11:30 tn Grk “are asleep.” The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
69. 1 Corinthians 11:33 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
70. 1 Corinthians 12:1 tn Grk “spiritual things.”
71. 1 Corinthians 12:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
72. 1 Corinthians 12:1 tn Grk “ignorant.”
73. 1 Corinthians 12:13 tn See the note on the word “slave” in 7:21.
74. 1 Corinthians 12:23 tn Grk “have greater propriety (or decorum, presentability).”
75. 1 Corinthians 12:26 tc ‡ Before μέλος (melos, “member”) the great majority of witnesses read ἕν (hen, “one”; א² C D F G Ψ 0285 33 1881 M latt sy), while the most significant of the Alexandrian mss omit it (P⁴⁶ א* A B 1739). The addition of ἕν appears to be motivated by its presence earlier in the verse with μέλος and the parallel structure of the two conditional clauses in this verse, while little reason can be given for its absence (although accidental oversight is of course possible, it is not likely that all these witnesses should have overlooked it). NA²⁸ has the word in brackets, indicating doubt as to its authenticity.
76. 1 Corinthians 12:30 sn The questions in vv. 29-30 all expect a negative response.
77. 1 Corinthians 12:31 tn Grk “a still more excellent way.” In this context the phrase has an elative rather than a comparative sense, however.
78. 1 Corinthians 13:3 tc The reading καυχήσωμαι (kauchēsōmai, “I might boast”) is well supported by P⁴⁶ א A B 048 33 1739* co Hier^mss. The competing reading, καυθήσομαι (kauthēsomai, “I will burn”), is found in C D F G L 81 1175 1881* al latt and a host of patristic writers. From this reading other variants were obviously derived: καυθήσωμαι (kauthēsōmai), a future subjunctive (“I might burn”) read by the Byzantine text and a few others (Ψ 1739^c 1881^c M); and καυθῇ (kauthē, “it might be burned”) read by 1505. On an external level, the Alexandrian reading is obviously superior, though the Western and Byzantine readings need to be accounted for. (The following discussion is derived largely from TCGNT 497-98). Internally, καυχήσωμαι is superior for the following reasons: (1) Once the Church started suffering persecution and martyrdom by fire, the v.l. naturally arose. Once there, it is difficult to see why any scribe would intentionally change it to καυχήσωμαι. (2) Involving as it does the change of just two letters (χ to θ [ch to th], ω to ο [ō to o]), this reading could be accomplished without much fanfare. Yet, it appears cumbersome in the context, both because of the passive voice and especially the retention of the first person (“If I give up my body that I may be burned”). A more logical word would have been the third person passive, καυθῇ, as read in 1505 (“If I give up my body that it may be burned”). (3) Although the connection between giving up one’s body and boasting is ambiguous, this very ambiguity has all the earmarks of being from Paul. It may have the force of giving up one’s body into slavery. In any event, it looks to be the harder reading. Incidentally, the Byzantine reading is impossible because the future subjunctive did not occur in Koine Greek. As the reading of the majority of Byzantine minuscules, its roots are clearly post-Koine and as such is a “grammatical monstrosity that cannot be attributed to Paul” (TCGNT 498). Cf. also the notes in BDF §28; MHT 2:219.
79. 1 Corinthians 13:10 tn Or “when completion.”
80. 1 Corinthians 13:11 tn The Greek term translated “adult” here is ἀνήρ (anēr), a term which ordinarily refers to males, husbands, etc. In this context Paul contrasts the states of childhood and adulthood, so the term has been translated “adult”; cf. BDAG 79 s.v. 1.b.
81. 1 Corinthians 13:12 tn Grk “we are seeing through [= using] a mirror by means of a dark image.” Corinth was well known in the ancient world for producing some of the finest bronze mirrors available. Paul’s point in this analogy, then, is not that our current understanding and relationship with God is distorted (as if the mirror reflected poorly), but rather that it is “indirect,” (i.e., the nature of looking in a mirror) compared to the relationship we will enjoy with him in the future when we see him “face-to-face” (cf. G. D. Fee, First Corinthians [NICNT], 648). The word “indirectly” translates the Greek phrase ἐν αἰνίγματι (en ainigmati, “in an obscure image”) which itself may reflect an allusion to Num 12:8 (LXX οὐ δι᾿ αἰνιγμάτων), where God says that he speaks to Moses “mouth to mouth [= face-to-face]…and not in dark figures [of speech].” Though this allusion to the OT is not explicitly developed here, it probably did not go unnoticed by the Corinthians who were apparently familiar with OT traditions about Moses (cf. 1 Cor 10:2). Indeed, in 2 Cor 3:13-18 Paul had recourse with the Corinthians to contrast Moses’ ministry under the old covenant with the hope afforded through apostolic ministry and the new covenant. Further, it is in this context, specifically in 2 Cor 3:18, that the apostle invokes the use of the mirror analogy again in order to unfold the nature of the Christian’s progressive transformation by the Spirit.
82. 1 Corinthians 14:2 tn Or “with the spirit”; cf. vv. 14-16.
83. 1 Corinthians 14:3 tn Grk “edification.”
84. 1 Corinthians 14:4 sn The Greek term builds (himself) up does not necessarily bear positive connotations in this context.
85. 1 Corinthians 14:6 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
86. 1 Corinthians 14:12 tn Grk “eager for spirits.” The plural is probably a shorthand for the Spirit’s gifts, especially in this context, tongues.
87. 1 Corinthians 14:14 tc ‡ Most witnesses, including some significant ones (א A D^s Ψ 048 M lat sy bo), have γάρ (gar, “for”) here, while an equally impressive array of witnesses lack the conjunction (P⁴⁶ B F G 0243 1739 1881 sa). This conjunction was frequently added by scribes in epistolary literature as a clarifying word, making the connection with the preceding more explicit. As such, it has the earmarks of being a motivated reading and thus should be rejected. NA²⁸ places the word in brackets, indicating doubts as to its authenticity.
88. 1 Corinthians 14:15 tn Grk “what then is it?”
89. 1 Corinthians 14:16 tn Grk “how can someone who fills the place of the unlearned say ‘Amen.’”
90. 1 Corinthians 14:20 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
91. 1 Corinthians 14:21 sn A quotation from Isa 28:11-12.
92. 1 Corinthians 14:26 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
93. 1 Corinthians 14:33 sn This phrase may be taken with v. 33a.
94. 1 Corinthians 14:34 tn The word for “woman” and “wife” is the same in Greek. Because of the reference to husbands in v. 35, the word may be translated “wives” here. But in passages governing conduct in church meetings like this (cf. 11:2-16; 1 Tim 2:9-15) the general meaning “women” is more likely.
95. 1 Corinthians 14:34 sn For they are not permitted to speak. In light of 11:2-16, which gives permission for women to pray or prophesy in the church meetings, the silence commanded here seems not to involve the absolute prohibition of a woman addressing the assembly. Therefore (1) some take be silent to mean not taking an authoritative teaching role as 1 Tim 2 indicates, but (2) the better suggestion is to relate it to the preceding regulations about evaluating the prophets (v. 29). Here Paul would be indicating that the women should not speak up during such an evaluation, since such questioning would be in violation of the submission to male leadership that the OT calls for (the law, e.g., Gen 2:18).
96. 1 Corinthians 14:35 tc Some scholars have argued that vv. 34-35 should be excised from the text (principally G. D. Fee, First Corinthians [NICNT], 697-710; P. B. Payne, “Fuldensis, Sigla for Variants in Vaticanus, and 1 Cor 14.34-5, ” NTS 41 [1995]: 240-262). This is because the Western witnesses (D F G ar b vg^ms Ambst) have these verses after v. 40, while the rest of the tradition retains them here. There are no mss that omit the verses. Why, then, would some scholars wish to excise the verses? Because they believe that this best explains how they could end up in two different locations, that is to say, that the verses got into the text by way of a very early gloss added in the margin. Most scribes put the gloss after v. 33; others, not knowing where they should go, put them at the end of the chapter. Fee points out that “Those who wish to maintain the authenticity of these verses must at least offer an adequate answer as to how this arrangement came into existence if Paul wrote them originally as our vv. 34-35” (First Corinthians [NICNT], 700). In a footnote he adds, “The point is that if it were already in the text after v. 33, there is no reason for a copyist to make such a radical transposition.” Although it is not our intention to interact with proponents of the shorter text in any detail here, a couple of points ought to be made. (1) Since these verses occur in all witnesses to 1 Corinthians, to argue that they are not original means that they must have crept into the text at the earliest stage of transmission. How early? Earlier than when the pericope adulterae (John 7:53-8:11) made its way into the text (late 2nd, early 3rd century?), earlier than the longer ending of Mark (16:9-20) was produced (early 2nd century?), and earlier than even “in Ephesus” was added to Eph 1:1 (upon reception of the letter by the first church to which it came, the church at Ephesus)—because in these other, similar places, the earliest witnesses do not add the words. This text thus stands as remarkable, unique. Indeed, since all the witnesses have the words, the evidence points to them as having been inserted into the original document. Who would have done such a thing? And, further, why would scribes have regarded it as original since it was obviously added in the margin? This leads to our second point. (2) Following a suggestion made by E. E. Ellis (“The Silenced Wives of Corinth (I Cor. 14:34-5),” New Testament Textual Criticism: Its Significance for Exegesis, 213-20 [the suggestion comes at the end of the article, almost as an afterthought]), it is likely that Paul himself added the words in the margin. Since it was so much material to add, Paul could have squelched any suspicions by indicating that the words were his (e.g., by adding his name or some other means [cf. 2 Thess 3:17]). This way no scribe would think that the material was inauthentic. (Incidentally, this is unlike the textual problem at Rom 5:1, for there only one letter was at stake; hence, scribes would easily have thought that the “text” reading was original. And Paul would hardly be expected to add his signature for one letter.) (3) What then is to account for the uniform Western tradition of having the verses at the end of the chapter? Our conjecture (and that is all it is) is that the scribe of the Western Vorlage could no longer read where the verses were to be added (any marginal arrows or other directional device could have been smudged), but, recognizing that this was part of the autographic text, felt compelled to put it somewhere. The least offensive place would have been at the end of the material on church conduct (end of chapter 14), before the instructions about the resurrection began. Although there were no chapter divisions in the earliest period of copying, scribes could still detect thought breaks (note the usage in the earliest papyri). (4) The very location of the verses in the Western tradition argues strongly that Paul both authored vv. 34-35 and that they were originally part of the margin of the text. Otherwise, one has a difficulty explaining why no scribe seemed to have hinted that these verses might be inauthentic (the scribal sigla of codex B, as noticed by Payne, can be interpreted otherwise than as an indication of inauthenticity [cf. J. E. Miller, “Some Observations on the Text-Critical Function of the Umlauts in Vaticanus, with Special Attention to 1 Corinthians 14.34-35, ” JSNT 26 [2003]: 217-36.). There are apparently no mss that have an asterisk or obelisk in the margin. Yet in other places in the NT where scribes doubted the authenticity of the clauses before them, they often noted their protest with an asterisk or obelisk. We are thus compelled to regard the words as original, and as belonging where they are in the text above.
97. 1 Corinthians 14:36 tn Grk “Did the word of God go out from you.”
98. 1 Corinthians 14:39 tc ‡ μου (mou, “my”) is found after ἀδελφοί (adelphoi) in a number of significant witnesses (א A B* D¹ 048 326 1175 2464 al), but lacking in most other witnesses (P⁴⁶ B² D* F G Ψ 0243 33 1739 1881 M lat). Every other time Paul says “So then, brothers (and sisters)” he adds “my” (ὥστε, ἀδελφοί μου; hōste, adelphoi mou). There is no good reason why scribes would intentionally omit “my” here but not elsewhere. Thus, the longer reading is in conformity with Paul’s general style and as such seems to be scribally motivated. NA²⁸ has the word in brackets, indicating doubt as to its authenticity.tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
99. 1 Corinthians 14:39 tn Grk “do not forbid speaking in tongues.” The words “anyone from” are supplied for the sake of clarity.
100. 1 Corinthians 15:1 tn Grk “Now I make known to you.”
101. 1 Corinthians 15:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
102. 1 Corinthians 15:3 tn Grk “among (the) first things.”
103. 1 Corinthians 15:4 tn Grk “he has been raised/is raised,” using a Greek tense that points to the present effect of the act of raising him. But in English idiom the temporal phrase “on the third day” requires a different translation of the verb.
104. 1 Corinthians 15:5 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211). Both the Aramaic name “Cephas” and the Greek name “Peter” are related to words in each language which mean “rock.”
105. 1 Corinthians 15:6 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
106. 1 Corinthians 15:6 tn Grk “most of whom remain until now.”
107. 1 Corinthians 15:6 tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “sleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term.
108. 1 Corinthians 15:8 sn One born at the wrong time. The Greek word used here (ἔκτρωμα, ektrōma) refers to a premature birth, a miscarriage, or an aborted child. Paul uses it as a powerful figure of the unexpected, abnormal nature of his apostolic call.
109. 1 Corinthians 15:12 tn Grk “that he has been raised from the dead.”
110. 1 Corinthians 15:18 tn See the note on the word “asleep” in 15:6. This term is also used in v. 20.
111. 1 Corinthians 15:21 tn Or “through a human being” (a reference to Adam).
112. 1 Corinthians 15:21 tn Or “through a human being” (a reference to Jesus Christ).
113. 1 Corinthians 15:23 tn Grk “then those who belong to Christ, at his coming.”
114. 1 Corinthians 15:24 tn This is a continuation of the previous sentence in the Greek text. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
115. 1 Corinthians 15:24 tn Grk “then the end” or “then (is) the end.” Paul explains how the “end” relates to resurrection in vv. 25-28.
116. 1 Corinthians 15:27 sn A quotation from Ps 8:6.
117. 1 Corinthians 15:29 sn Many suggestions have been offered for the puzzling expression baptized for the dead. There are up to 200 different explanations for the passage; a summary is given by K. C. Thompson, “I Corinthians 15, 29 and Baptism for the Dead,” Studia Evangelica 2.1 (TU 87), 647-59. The most likely interpretation is that some Corinthians had undergone baptism to bear witness to the faith of fellow believers who had died without experiencing that rite themselves. Paul’s reference to the practice here is neither a recommendation nor a condemnation. He simply uses it as evidence from the lives of the Corinthians themselves to bolster his larger argument, begun in 15:12, that resurrection from the dead is a present reality in Christ and a future reality for them. Whatever they may have proclaimed, the Corinthians’ actions demonstrated that they had hope for a bodily resurrection.
118. 1 Corinthians 15:31 tn Or, more literally, “I swear by the boasting in you.”
119. 1 Corinthians 15:31 tc ‡ Although the witnesses for the shorter reading (P⁴⁶ D F G Ψ 075 0243 1739 1881 M) are not as strong as for the addition of ἀδελφοί (adelphoi, “brothers”) at this juncture (א A B K P 33 81 104 365 1175 2464 lat sy co), it is difficult to find a reason why scribes would either intentionally or unintentionally drop the address here. Thus, the shorter reading is slightly preferred.
120. 1 Corinthians 15:32 sn An allusion to Isa 22:13; 56:12.
121. 1 Corinthians 15:33 sn A quotation from the poet Menander, Thais 218, which Paul uses in a proverbial sense.
122. 1 Corinthians 15:37 tn Grk “and what you sow, you do not sow the body that will be, but a bare seed.”
123. 1 Corinthians 15:39 tn Grk “all flesh is not the same flesh, but there is one (flesh) of people, but another flesh of animals and another flesh of birds and another of fish.”
124. 1 Corinthians 15:42 tn Grk “it is sown in corruption, it is raised in incorruption.” The “it” refers to the body, as v. 44 shows.
125. 1 Corinthians 15:45 tn Grk “living soul”; a quotation from Gen 2:7.
126. 1 Corinthians 15:49 tc ‡ A few significant witnesses have the future indicative φορέσομεν (phoresomen, “we will bear”; B I 6 630 1881 al sa) instead of the aorist subjunctive φορέσωμεν (phoresōmen, “let us bear”; P⁴⁶ א A C D F G Ψ 075 0243 33 1739 M latt bo). If the original reading is the future tense, then “we will bear” would be a guarantee that believers would be like Jesus (and unlike Adam) in the resurrection. If the aorist subjunctive is original, then “let us bear” would be a command to show forth the image of Jesus, i.e., to live as citizens of the kingdom that believers will one day inherit. The future indicative is not widespread geographically. At the same time, it fits the context well: Not only are there indicatives in this section (especially vv. 42-49), but the conjunction καί (kai) introducing the comparative καθώς (kathōs) seems best to connect to the preceding by furthering the same argument (what is, not what ought to be). For this reason, though, the future indicative could be a reading thus motivated by an early scribe. In light of the extremely weighty evidence for the aorist subjunctive, it is probably best to regard the aorist subjunctive as autographic. This connects well with v. 50, for there Paul makes a pronouncement that seems to presuppose some sort of exhortation. G. D. Fee (First Corinthians [NICNT], 795) argues for the originality of the subjunctive, stating that “it is nearly impossible to account for anyone’s having changed a clearly understandable future to the hortatory subjunctive so early and so often that it made its way into every textual history as the predominant reading.” The subjunctive makes a great deal of sense in view of the occasion of 1 Corinthians. Paul wrote to combat an over-realized eschatology in which some of the Corinthians evidently believed they were experiencing all the benefits of the resurrection body in the present, and thus that their behavior did not matter. If the subjunctive is the correct reading, it seems Paul makes two points: (1) that the resurrection is a bodily one, as distinct from an out-of-body experience, and (2) that one’s behavior in the interim does make a difference (see 15:32-34, 58).
127. 1 Corinthians 15:50 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
128. 1 Corinthians 15:51 tn Grk “Behold.”
129. 1 Corinthians 15:51 tc The manuscripts are grouped into four basic readings here: (1) א C 0243* 33 1739 have “we all will sleep, but we will not all be changed” (πάντες κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα); (2) P⁴⁶ A^c (F G) have “we will not all sleep, but we will not all be changed” (πάντες οὐ κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα); (3) D* lat Tert Ambst Spec read “we will all rise, but we will not all be changed.” (4) The wording πάντες οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα (“we will not all sleep, but we will all be changed”) is found in B D² Ψ 075 0243^c 1881 M sy co. How shall we interpret such data? In light of the fact that Paul and his generation did in fact die, early scribes may have felt some embarrassment over the bald statement, “We will not all sleep” (πάντες οὐ κοιμηθησόμεθα). This could account for the first variant. Although the second variant could be viewed as a conflation of (1) and (4) (so TCGNT 502; G. D. Fee, First Corinthians [NICNT], 796), it could also have arisen consciously, to guard against the notion that all whom Paul was addressing should regard themselves as true believers. The third variant, prominent in the Western witnesses, may have arisen to counter those who would deny the final resurrection (so TCGNT 502). In any event, since the fourth reading has the best credentials externally and best explains the rise of the others it should be adopted as the authentic wording here.tn See the note on the word “asleep” in 15:6.
130. 1 Corinthians 15:52 tn The Greek word ῥιπή (rhipē) refers to a very rapid movement (BDAG 906 s.v.). This has traditionally been translated as “twinkling,” which implies an exceedingly fast—almost instantaneous—movement of the eyes, but this could be confusing to the modern reader since twinkling in modern English often suggests a faint, flashing light. In conjunction with the genitive ὀφθαλμοῦ (ophthalmou, “of an eye”), “blinking” is the best English equivalent (see, e.g., L&N 16.5), although it does not convey the exact speed implicit in the Greek term.
131. 1 Corinthians 15:54 sn A quotation from Isa 25:8.
132. 1 Corinthians 15:55 sn A quotation from Hos 13:14.
133. 1 Corinthians 15:58 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
134. 1 Corinthians 16:1 tn Grk “as I directed the churches of Galatia, so also you yourselves do.”
135. 1 Corinthians 16:2 tn Grk “set aside, storing whatever he has been blessed with.”
136. 1 Corinthians 16:2 tn Grk “set aside, storing.” The participle θησαυρίζων (thēsaurizōn) indicates the purpose or result of setting aside the extra income.
137. 1 Corinthians 16:2 tn “To the extent that God has blessed you” translates an awkward expression, “whatever has been prospered [to you].” This verb has been translated as an active with “God” as subject, taking it as a divine passive.
138. 1 Corinthians 16:2 tn Grk “so that collections will not be taking place.”
139. 1 Corinthians 16:9 tn Grk “for a door has opened wide to me, great and effective.”
140. 1 Corinthians 16:11 tn Since Paul appears to expect specific delegates here and they were most likely men, the Greek word ἀδελφοί (adelphoi) here has not been translated as “brothers and sisters.”
141. 1 Corinthians 16:12 tn Grk “with the brothers.”
142. 1 Corinthians 16:12 tn Grk “it was simply not the will that he come now.”
143. 1 Corinthians 16:15 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
144. 1 Corinthians 16:15 tn Grk “firstfruits.”
145. 1 Corinthians 16:17 tn Or “they have made up for your absence” (BDAG 70 s.v. ἀναπληρόω 3).
146. 1 Corinthians 16:19 tn Grk “the churches of Asia”; in the NT “Asia” always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. 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.
147. 1 Corinthians 16:19 sn On Aquila and Prisca see also Acts 18:2, 18, 26; Rom 16:3-4; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. Paul uses the name Prisca, while the author of Acts uses the diminutive form of the name Priscilla.
148. 1 Corinthians 16:19 tc The plural form of this verb, ἀσπάζονται (aspazontai, “[they] greet”), is found in several good mss (B F G 075 0121 0243 33 1739 1881) as well as the Byzantine cursives. But the singular is read by an equally impressive group (א C D K P Ψ 104 2464). This part of the verse is lacking in codex A. Deciding on the basis of external evidence is quite difficult. Internally, however, the singular appears to have given rise to the plural: (1) The rest of the greetings in this verse are in the plural; this one was probably made plural by some scribes for purposes of assimilation; and, more significantly, (2) since both Aquila and Prisca are mentioned as the ones who send the greeting, the plural is more natural. The singular is, of course, not impossible Greek; indeed, a singular verb with a compound subject is used with some frequency in the NT (cf. Matt 13:55; Mark 8:27; 14:1; John 2:2; 3:22; 4:36, 53; Acts 5:29; 16:31; 1 Tim 6:4). This is especially common when “Jesus and his disciples” is the subject. What is significant is that when such a construction is found the emphasis is placed on the first-named person (in this case, Aquila). Normally when these two are mentioned in the NT, Priscilla is mentioned first (Acts 18:18, 26; Rom 16:3; 2 Tim 4:19). Only here and in Acts 18:2 (the first mention of them) is Aquila mentioned before Priscilla. Many suggest that Priscilla is listed first due to prominence. Though that is possible, both the mention of Aquila first here and the singular verb give him special prominence (cf. ExSyn 401-2). What such prominence means in each instance is difficult to assess. Nevertheless, here is a Pauline instance in which Aquila is given prominence. Too much can be made of the word order argument in either direction.
149. 1 Corinthians 16:20 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
150. 1 Corinthians 16:22 tn The Greek text has μαράνα θά (marana tha). These Aramaic words can also be read as maran atha, translated “Our Lord has come!”
151. 1 Corinthians 16:24 tc Although the majority of mss (א A C D Ψ 075 M lat bo) conclude this letter with ἀμήν (amēn, “amen”), 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. Although far fewer witnesses lack the valedictory particle (B F 0121 0243 33 81 630 1739* 1881 sa), their collective testimony is difficult to explain if the omission is not authentic.
152. 2 Corinthians 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
153. 2 Corinthians 1:1 tn Or “are throughout Achaia.”
154. 2 Corinthians 1:2 tn Grk “Grace to you and peace.”
155. 2 Corinthians 1:3 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 (eulogētos) 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.
156. 2 Corinthians 1:4 tn Or “our trials”; traditionally, “our affliction.” The term θλῖψις (thlipsis) refers to trouble (including persecution) that involves direct suffering (L&N 22.2).
157. 2 Corinthians 1:4 tn Or “any trials”; traditionally, “any affliction.”
158. 2 Corinthians 1:5 tn This Greek word translated “sufferings” here (πάθημα, pathēma) is a different one than the one Paul uses for his own afflictions/persecutions (θλῖψις, thlipsis) in v. 4.
159. 2 Corinthians 1:5 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.
160. 2 Corinthians 1:5 tn Traditionally, “abound” (here and throughout this section).
161. 2 Corinthians 1:5 tn The words “to you” are not in the Greek text, but are implied by the statements in the following verse.
162. 2 Corinthians 1:6 tn Or “are troubled.”
163. 2 Corinthians 1:7 tn Grk “as you are sharers in.”
164. 2 Corinthians 1:7 tn Grk “will be sharers in.”
165. 2 Corinthians 1:8 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 [adelphoi] meaning “brothers and sisters” is cited).
166. 2 Corinthians 1:8 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. 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.
167. 2 Corinthians 1:9 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).
168. 2 Corinthians 1:9 tn Or “might not put confidence in ourselves.”
169. 2 Corinthians 1:10 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.
170. 2 Corinthians 1:10 tn Grk “deliver us, on whom we have set our hope.”
171. 2 Corinthians 1:10 tc Several significant witnesses, especially Alexandrian (P⁴⁶ B D* 0121 0243 1739 1881 Did), lack ὅτι (hoti, “that”) here, while others, most notably Western (D¹ F G 104 630 1505 ar b sy^h Or Ambst), lack ἔτι (eti, “yet”). Most mss, including significant Alexandrians (א A C D² Ψ 33 M f t vg), have the full expression ὅτι καὶ ἔτι (hoti 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 initial text 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.
172. 2 Corinthians 1:11 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.
173. 2 Corinthians 1:12 tn Or “for boasting.”
174. 2 Corinthians 1:12 tc Two viable variants exist at this place in the text: ἁγιότητι (hagiotēti, “holiness”) vs. ἁπλότητι (haplotēti, “pure motives”). A confusion of letters could well have produced the variant (TCGNT 507): In majuscule 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 M lat sy), is better suited to the context; it is also a Pauline word while ἁγιότης (hagiotēs) is not. It also best explains the rise of the other variants, πραότητι (praotēti, “gentleness”) and σπλάγχνοις (splanchnois, “compassion”). On the other hand, the external evidence in favor of ἁγιότητι is extremely strong (P⁴⁶ 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, haplotēs) and “sincerity” (εἰλικρίνεια, eilikrineia) are close synonyms.
175. 2 Corinthians 1:12 tn Grk “pure motives and sincerity of God.”
176. 2 Corinthians 1:12 tn Or “not by worldly wisdom.”
177. 2 Corinthians 1:12 tn Or “and especially.”
178. 2 Corinthians 1:13 tn Grk “than the things.”
179. 2 Corinthians 1:13 tn Grk “to the end,” a Greek idiom for “fully,” “totally,” “completely.”
180. 2 Corinthians 1:14 tn Grk “that we are your boast even as you are our boast.”
181. 2 Corinthians 1:14 tc ‡ On the wording “the Lord Jesus” (τοῦ κυρίου ᾿Ιησοῦ, tou kuriou Iēsou) there is some variation in the extant witnesses: ἡμῶν (hēmōn, “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 P^46vid A C D Ψ M. 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. NA²⁸ places the pronoun in brackets, indicating doubt as to its authenticity.
182. 2 Corinthians 1:15 tn Grk “a second grace,” “a second favor” (used figuratively of a second visit by Paul).
183. 2 Corinthians 1:16 tn Grk “come again.”
184. 2 Corinthians 1:17 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.
185. 2 Corinthians 1:17 tn Grk “the things that I plan, do I plan (them).”
186. 2 Corinthians 1:17 tn Grk “according to the flesh.”
187. 2 Corinthians 1:17 tn Grk “so that with me there should be.”
188. 2 Corinthians 1:19 sn Silvanus is usually considered to be the same person as Silas (L&N 93.340).
189. 2 Corinthians 1:21 tn Or “strengthens.”
190. 2 Corinthians 1:21 tn Grk “But he who establishes us together with you in Christ and anointed us is God.”
191. 2 Corinthians 1:22 tn Or “first installment,” “pledge,” “deposit.”sn Down payment. The Greek word ἀρραβών (arrabōn) 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”).
192. 2 Corinthians 1:23 tn Grk “I call upon God as witness against my soul.” Normally this implies an appeal for help (L&N 33.176).
193. 2 Corinthians 1:23 tn Here φειδόμενος (pheidomenos) has been translated as a telic participle.
194. 2 Corinthians 1:23 sn Paul had promised to come again to visit (see 2 Cor 1:15, 24) but explains here why he had changed his plans.
195. 2 Corinthians 1:24 tn Or “because you stand firm in the faith.”
196. 2 Corinthians 2:1 tc Although usually δέ (de, “now”; found in א A C D¹ F G Ψ 0285 M lat) should take precedent over γάρ (gar) in textually disputed places in the corpus Paulinum, the credentials for γάρ here are not easily dismissed (P⁴⁶ B 0223 0243 33 1739 1881 al); here it is the preferred reading, albeit slightly.
197. 2 Corinthians 2:1 tn Or “I decided this for myself.”
198. 2 Corinthians 2:1 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.
199. 2 Corinthians 2:2 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?”
200. 2 Corinthians 2:3 tn The words “to you” are not in the Greek text but are implied.
201. 2 Corinthians 2:3 sn So that when I came. Regarding this still future visit by Paul, see 2 Cor 12:14; 13:1.
202. 2 Corinthians 2:4 tn Or “the love that I have in great measure for you.”
203. 2 Corinthians 2:5 tn Or “(not to say too much)”; Grk “(not to burden you [with words]).”
204. 2 Corinthians 2:7 tn Grk “so that on the other hand.”
205. 2 Corinthians 2:7 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.
206. 2 Corinthians 2:7 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.
207. 2 Corinthians 2:8 tn Or “I urge you to show that your love for him is real.”
208. 2 Corinthians 2:9 tn The word “you” is not in the Greek text, but is implied (as an understood direct object).
209. 2 Corinthians 2:9 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).
210. 2 Corinthians 2:11 tn Or “be taken advantage of.”
211. 2 Corinthians 2:12 sn Troas was a city and region in the northwest corner of Asia Minor.
212. 2 Corinthians 2:12 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.
213. 2 Corinthians 2:12 tn Grk “a door”; the phrase ἀνοίγω θύραν (anoigō thuran, “to open a door”) is an idiom meaning “to make possible some opportunity” (L&N 71.9).
214. 2 Corinthians 2:13 tn Or “I had no peace of mind.”
215. 2 Corinthians 2:13 tn Or “I took my leave of them.”
216. 2 Corinthians 2:13 tn Since this refers to the outset of a journey, the aorist ἐξῆλθον (exēlthon) is taken ingressively.
217. 2 Corinthians 2:14 tn Or “who always causes us to triumph.”
218. 2 Corinthians 2:14 tn Or “in the Messiah.”
219. 2 Corinthians 2:14 tn Or “who reveals.”
220. 2 Corinthians 2:16 tn The same Greek word (ὀσμή, osmē) 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).
221. 2 Corinthians 2:16 sn These things refer to the things Paul is doing in his apostolic ministry.
222. 2 Corinthians 2:17 tn The participle καπηλεύοντες (kapēleuontes) 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.
223. 2 Corinthians 2:17 tn Or “in the presence of.”
224. 2 Corinthians 2:17 tn Or “persons of pure motives.”
225. 2 Corinthians 3:1 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?”
226. 2 Corinthians 3:2 tn That is, “letter of recommendation.”
227. 2 Corinthians 3:3 tn Or “making plain.”
228. 2 Corinthians 3:3 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).
229. 2 Corinthians 3:3 sn An allusion to Exod 24:12; 31:18; 34:1; Deut 9:10-11.
230. 2 Corinthians 3:5 tn Or “competent.”
231. 2 Corinthians 3:5 tn Or “competence.”
232. 2 Corinthians 3:6 tn Or “competent.”
233. 2 Corinthians 3:6 sn This new covenant is promised in Jer 31:31-34; 32:40.
234. 2 Corinthians 3:7 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.
235. 2 Corinthians 3:7 tn Grk “so that the sons of Israel.”
236. 2 Corinthians 3:7 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).
237. 2 Corinthians 3:7 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.
238. 2 Corinthians 3:7 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.
239. 2 Corinthians 3:8 tn Grk “how will not rather the ministry of the Spirit be with glory?”
240. 2 Corinthians 3:9 tn Grk “the ministry of condemnation”; translated as an objective genitive, “the ministry that produced condemnation.”
241. 2 Corinthians 3:9 tn Grk “the ministry of righteousness”; translated as an objective genitive, “the ministry that produces righteousness.”
242. 2 Corinthians 3:9 tn Traditionally, “abound.”
243. 2 Corinthians 3:10 tn Grk “in this case.”
244. 2 Corinthians 3:10 tn The words “of what replaced it” are not in the Greek text, but have been supplied to clarify the meaning.
245. 2 Corinthians 3:11 tn Or “what was fading away.” See note on “which was made ineffective” in v. 7.
246. 2 Corinthians 3:11 tn Or “through” (διά, dia).
247. 2 Corinthians 3:11 tn Or “what is permanent.”
248. 2 Corinthians 3:12 tn Or “we employ great openness of speech.”
249. 2 Corinthians 3:13 tn Grk “the sons of Israel.”
250. 2 Corinthians 3:13 tn Or “from gazing intently.”
251. 2 Corinthians 3:13 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.
252. 2 Corinthians 3:13 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.
253. 2 Corinthians 3:14 tn Grk “their minds were hardened.”
254. 2 Corinthians 3:14 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.
255. 2 Corinthians 3:14 tn Or “only in Christ is it eliminated.”
256. 2 Corinthians 3:15 tn Grk “their heart.”
257. 2 Corinthians 3:16 tn Or perhaps “when(ever) he turns,” referring to Moses.
258. 2 Corinthians 3:16 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.
259. 2 Corinthians 3:17 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.
260. 2 Corinthians 3:18 tn Or “we all with unveiled faces beholding the glory of the Lord as in a mirror.”
261. 2 Corinthians 3:18 tn Grk “from glory to glory.”
262. 2 Corinthians 3:18 tn Grk “just as from.”
263. 2 Corinthians 3:18 tn Grk “from the Lord, the Spirit”; the genitive πνεύματος (pneumatos) has been translated as a genitive of apposition.
264. 2 Corinthians 4:1 tn Grk “just as we have been shown mercy”; ἠλεήθημεν (ēleēthēmen) 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.
265. 2 Corinthians 4:1 tn Or “we do not lose heart.”
266. 2 Corinthians 4:2 tn L&N 13.156; the word can also mean “to assert opposition to,” thus here “we have denounced” (L&N 33.220).
267. 2 Corinthians 4:2 tn Grk “the hidden things [deeds] of shame”; here αἰσχύνης (aischunēs) has been translated as an attributive genitive.
268. 2 Corinthians 4:2 tn Or “not conducting ourselves”; Grk “not walking” (a common NT idiom for conduct, way of life, or behavior).
269. 2 Corinthians 4:2 tn Or “craftiness.”
270. 2 Corinthians 4:4 tn Or “of unbelievers.”
271. 2 Corinthians 4:4 tn Grk “the gospel of the glory”; δόξης (doxēs) has been translated as an attributive genitive.
272. 2 Corinthians 4:4 tn Or “so that the light of the gospel of the glory of Christ would not be evident to them” (L&N 28.37).
273. 2 Corinthians 4:5 tn Or “preach.”
274. 2 Corinthians 4:5 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.). One good 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. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.
275. 2 Corinthians 4:6 sn An allusion to Gen 1:3; see also Isa 9:2.
276. 2 Corinthians 4:6 tn Grk “the light of the knowledge of the glory”; δόξης (doxēs) has been translated as an attributive genitive.
277. 2 Corinthians 4:6 tc ‡ Most witnesses, including several early and significant ones (P⁴⁶ א C H Ψ 0209 1739^c M sy), read ᾿Ιησοῦ Χριστοῦ (Iēsou Christou, “Jesus Christ”), while other significant 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. NA²⁸ reads ᾿Ιησοῦ Χριστοῦ with ᾿Ιησοῦ in brackets, indicating doubts as to its authenticity.
278. 2 Corinthians 4:7 tn Grk “the surpassingness of the power”; δυνάμεως (dunameōs) has been translated as an attributed genitive (“extraordinary power”).
279. 2 Corinthians 4:8 tn Grk “we are hard pressed [by crowds] on every side.”
280. 2 Corinthians 4:8 tn Or “at a loss.”
281. 2 Corinthians 4:9 tn Or “forsaken.”
282. 2 Corinthians 4:9 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).
283. 2 Corinthians 4:10 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.”
284. 2 Corinthians 4:10 tn Or “may also be revealed.”
285. 2 Corinthians 4:11 tn Or “may also be revealed.”
286. 2 Corinthians 4:11 tn Grk “mortal flesh.”
287. 2 Corinthians 4:12 tn Or “So then.”
288. 2 Corinthians 4:12 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.
289. 2 Corinthians 4:13 tn Grk “spirit of faith according to.”
290. 2 Corinthians 4:13 sn A quotation from Ps 116:10.
291. 2 Corinthians 4:14 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.
292. 2 Corinthians 4:14 tc ‡ Several significant 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 significant, early, and diverse (P⁴⁶ B [0243 33] 629 [630] 1175* [1739] 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.
293. 2 Corinthians 4:15 tn Or “that is abounding to.”
294. 2 Corinthians 4:15 tn Or “to abound.”
295. 2 Corinthians 4:16 tn Or “do not lose heart.”
296. 2 Corinthians 4:16 tn Grk “our outer man.”
297. 2 Corinthians 4:16 tn Grk “our inner [man].”
298. 2 Corinthians 4:17 tn Grk “momentary lightness of affliction.”
299. 2 Corinthians 5:1 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.
300. 2 Corinthians 5:1 tn Or “destroyed.”
301. 2 Corinthians 5:2 tn Or “dwelling place.”
302. 2 Corinthians 5:2 tn Or “to be clothed with.”
303. 2 Corinthians 5:3 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 majuscule script. ἐνδυσάμενοι enjoys strong support from the Alexandrian text (P⁴⁶ א B C 33 1739 1881), Byzantine witnesses, versions (lat sy co), and Clement of Alexandria. The Western text is the only text-form 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 majuscule 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 reading of the initial text. B. M. Metzger argues against the reading of NA²⁸, 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 autographic.
304. 2 Corinthians 5:3 tn Grk “it”; the referent (the “heavenly dwelling” of the previous verse) has been specified in the translation for clarity.
305. 2 Corinthians 5:4 sn See the note in 5:1 on the phrase the tent we live in.
306. 2 Corinthians 5:4 tn Or “we are burdened.”
307. 2 Corinthians 5:5 tn Grk “for this very thing.”
308. 2 Corinthians 5:5 tn Or “first installment,” “pledge,” “deposit” (see the note on the phrase “down payment” in 1:22).
309. 2 Corinthians 5:6 tn Grk “we know that being at home in the body”; an idiom for being alive (L&N 23.91).
310. 2 Corinthians 5:7 tn Grk “we walk.”
311. 2 Corinthians 5:8 tn Or “be absent.”
312. 2 Corinthians 5:9 tn Grk “whether we are at home” [in the body]; an idiom for being alive (L&N 23.91).
313. 2 Corinthians 5:9 tn Grk “to be pleasing to him.”
314. 2 Corinthians 5:10 sn The judgment seat (βῆμα, bēma) 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.
315. 2 Corinthians 5:10 tn Or “whether good or bad.”
316. 2 Corinthians 5:11 tn Or “because we know what it means to fear the Lord.”
317. 2 Corinthians 5:11 tn The present tense of πείθομεν (peithomen) has been translated as a conative present.
318. 2 Corinthians 5:11 tn Grk “men,” but ἄνθρωπος (anthrōpos) 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).
319. 2 Corinthians 5:11 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.”
320. 2 Corinthians 5:12 tn The present tense of συνιστάνομεν (sunistanomen) has been translated as a conative present.
321. 2 Corinthians 5:12 tn Or “to boast about us.”
322. 2 Corinthians 5:12 tn Or “who boast.”
323. 2 Corinthians 5:12 tn Or “in what is seen.”
324. 2 Corinthians 5:14 tn The phrase ἡ ἀγάπη τοῦ Χριστοῦ (hē agapē tou Christou, “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.
325. 2 Corinthians 5:14 tn Grk “one”; the referent (Christ) has been specified in the translation for clarity.
326. 2 Corinthians 5:15 tn Or “but for him who died and was raised for them.”
327. 2 Corinthians 5:16 tn Grk “we know.”
328. 2 Corinthians 5:16 tn Grk “no one according to the flesh.”
329. 2 Corinthians 5:16 tn Grk “we have known Christ according to the flesh.”
330. 2 Corinthians 5:17 tn Grk “old things have passed away.”
331. 2 Corinthians 5:17 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 text-forms (P⁴⁶ א B C D* F G 048 0243 365 629 1175 1739 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.
332. 2 Corinthians 5:17 tn Grk “new things have come [about].”
333. 2 Corinthians 5:19 tn Or “he has entrusted to us.”
334. 2 Corinthians 5:20 tn Or “as though God were begging.”
335. 2 Corinthians 5:20 tn Or “we beg you.”
336. 2 Corinthians 5:21 tn Grk “He”; the referent (God) has been specified in the translation for clarity.
337. 2 Corinthians 5:21 sn The one who did not know sin is a reference to Jesus Christ.
338. 2 Corinthians 5:21 sn That is, “in Christ.”
339. 2 Corinthians 6:1 tn Or “receive the grace of God uselessly.”
340. 2 Corinthians 6:2 sn A quotation from Isa 49:8.
341. 2 Corinthians 6:3 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.
342. 2 Corinthians 6:3 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).
343. 2 Corinthians 6:4 tn Or “ministers.”
344. 2 Corinthians 6:4 tn Or “we have commended ourselves by all things.”
345. 2 Corinthians 6:4 tn Or “in trouble and suffering.”
346. 2 Corinthians 6:5 tn Or “rebellions” (uprisings in open defiance of civil authority).
347. 2 Corinthians 6:5 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.
348. 2 Corinthians 6:6 tn Or “by holiness of spirit.”
349. 2 Corinthians 6:6 tn Or “sincere.”
350. 2 Corinthians 6:7 tn Grk “by the word of truth”; understanding ἀληθείας (alētheias) as an attributive genitive (“truthful word”).
351. 2 Corinthians 6:7 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.
352. 2 Corinthians 6:7 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).
353. 2 Corinthians 6:8 tn Or “regarded as deceivers.”
354. 2 Corinthians 6:9 tn Grk “disciplined,” but in this context probably a reference to scourging prior to execution (yet the execution is not carried out).
355. 2 Corinthians 6:11 tn Grk “our mouth has been open to you,” an idiom for openness in communication.
356. 2 Corinthians 6:12 tn Grk “You are not restricted by us.”
357. 2 Corinthians 6:13 tn The word “my” is not in the Greek text but is implied.
358. 2 Corinthians 6:13 tn The words “to us” are not in the Greek text but are implied.
359. 2 Corinthians 6:14 tn Or “Do not be mismatched.”
360. 2 Corinthians 6:15 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.
361. 2 Corinthians 6:16 tc Most witnesses, including some significant ones (P⁴⁶ א² C D² F G Ψ 0209 M lat sy Tert), read ὑμεῖς…ἐστε (humeis…este, “you are”) instead of ἡμεῖς…ἐσμεν (hēmeis…esmen, “we are”) here, but several other early and significant 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.
362. 2 Corinthians 6:16 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 autois (“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).
363. 2 Corinthians 6:16 sn A quotation from Lev 26:12; also similar to Jer 32:38; Ezek 37:27.
364. 2 Corinthians 6:17 sn A quotation from Isa 52:11.
365. 2 Corinthians 6:17 tn Or “will receive.”
366. 2 Corinthians 6:17 sn A paraphrased quotation from Ezek 20:41.
367. 2 Corinthians 6:18 sn A paraphrased quotation from 2 Sam 7:14 and Isa 43:6.
368. 2 Corinthians 6:18 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.”
369. 2 Corinthians 7:1 tn Or “purify ourselves.”
370. 2 Corinthians 7:1 tn Grk “from every defilement of the flesh.”
371. 2 Corinthians 7:1 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.
372. 2 Corinthians 7:1 tn Grk “in the fear of God.”
373. 2 Corinthians 7:2 tn The phrase “in your hearts” is not in the Greek text, but is implied.
374. 2 Corinthians 7:2 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.
375. 2 Corinthians 7:2 tn Or “we have taken advantage of no one.”
376. 2 Corinthians 7:3 sn See 2 Cor 1:4-7.
377. 2 Corinthians 7:3 tn The words “with you” are not in the Greek text, but are implied.
378. 2 Corinthians 7:4 tn Grk “great is my boasting.”
379. 2 Corinthians 7:4 tn Or “comfort.”
380. 2 Corinthians 7:4 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.
381. 2 Corinthians 7:5 tn Grk “our flesh.”
382. 2 Corinthians 7:6 tn Or “comforts,” “consoles.”
383. 2 Corinthians 7:6 tn Or “comforted,” “consoled.”
384. 2 Corinthians 7:7 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.”
385. 2 Corinthians 7:7 tn Or “comfort,” “consolation.”
386. 2 Corinthians 7:7 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.
387. 2 Corinthians 7:7 tn Or “your grieving,” “your deep sorrow.”
388. 2 Corinthians 7:7 tn Or “your zeal.”
389. 2 Corinthians 7:8 tn Grk “if I grieved you.”
390. 2 Corinthians 7:8 sn My letter. Paul is referring to the “severe” letter mentioned in 2 Cor 2:4.
391. 2 Corinthians 7:8 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.
392. 2 Corinthians 7:8 tn Grk “I did regret”; the direct object “it” must be supplied from the context.
393. 2 Corinthians 7:8 tc A few significant mss (P^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 M sy bo). Even though P^46* omits γάρ, it has the same sense (viz., a subordinate clause) because it reads the participle βλέπων (blepōn, “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.
394. 2 Corinthians 7:8 tn Grk “my letter grieved you.”
395. 2 Corinthians 7:9 tn Grk “were grieved” (so also twice later in the verse).
396. 2 Corinthians 7:9 tn Grk “corresponding to God,” that is, corresponding to God’s will (κατὰ θεόν, kata theon). The same phrase occurs in vv. 10 and 11.
397. 2 Corinthians 7:9 tn Grk “so that you did not suffer loss.”
398. 2 Corinthians 7:11 tn Grk “this very thing, to be grieved.”
399. 2 Corinthians 7:11 tn The words “of yourselves” are not in the Greek text but are implied.
400. 2 Corinthians 7:11 sn What indignation refers to the Corinthians’ indignation at the offender.
401. 2 Corinthians 7:11 tn Or “what zeal.”
402. 2 Corinthians 7:11 sn That is, punishment for the offender.
403. 2 Corinthians 7:12 tn Grk “but in order that your eagerness on our behalf might be revealed to you.”
404. 2 Corinthians 7:13 tn Or “all of you have put his mind at ease.”
405. 2 Corinthians 7:14 tn Grk “I have not been put to shame”; the words “by you” are not in the Greek text but are implied.
406. 2 Corinthians 7:14 tn Grk “just as we spoke everything to you in truth.”
407. 2 Corinthians 7:14 tn The words “about you” are not in the Greek text but are implied.
408. 2 Corinthians 7:15 tn Or “is all the more.”
409. 2 Corinthians 8:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:8.
410. 2 Corinthians 8:2 tn Or “riches.”
411. 2 Corinthians 8:3 tn Or “spontaneously.”
412. 2 Corinthians 8:4 tn Or “of ministering to.”
413. 2 Corinthians 8:6 tn A new sentence was started here in the translation and the word “thus” was supplied to indicate that it expresses the result of the previous clause.
414. 2 Corinthians 8:6 tn Or “we exhorted.”
415. 2 Corinthians 8:6 tn The words “this work” are not in the Greek text but are implied. Direct objects in Greek were often omitted and must be supplied from the context.
416. 2 Corinthians 8:6 tn Grk “this grace.”
417. 2 Corinthians 8:7 tn Grk “as you abound.”
418. 2 Corinthians 8:7 tc The reading “the love from us that is in you” is very difficult in this context, for Paul is here enumerating the Corinthians’ attributes: How is it possible for them to excel “in the love from us that is in you”? Most likely, because of this difficulty, several early scribes, as well as most later ones (א C D F G Ψ [33] M lat), altered the text to read “your love for us” (so NIV; Grk ἐξ ὑμῶν ἐν ἡμῖν ἀγάπῃ [ex humōn en hēmin agapē]). The reading ἐξ ἡμῶν ἐν ὑμῖν ἀγάπῃ (ex hēmōn en humin agapē) is found, however, in excellent and early witnesses (P⁴⁶ B 0243 6 104 630 1175 1739 1881 co). As the harder reading it explains the rise of the other reading. What, then, is the force of “in the love from us that is in you”? Most likely, Paul is commending the Corinthians for excelling in deriving some inspiration from the apostles’ love for them.
419. 2 Corinthians 8:7 tn Grk “you abound.”
420. 2 Corinthians 8:7 tn Grk “this grace.”
421. 2 Corinthians 8:8 tn Grk “by means of the eagerness of others.”
422. 2 Corinthians 8:9 tn Or “generosity.”
423. 2 Corinthians 8:10 tn Grk “who.”
424. 2 Corinthians 8:11 tn Grk “and now also complete the doing.”
425. 2 Corinthians 8:11 tn Grk “just as the eagerness to want [it].”
426. 2 Corinthians 8:11 tn Grk “complete from what you have.”
427. 2 Corinthians 8:12 tn The words “the gift itself” are not in the Greek text but are implied. Translators often supply an English phrase like “it is” (NASB) but in the context, Paul is clearly referring to the collection Titus was to oversee (2 Cor 8:4-7). Therefore there is no reason not to specify the referent (the gift) more narrowly for clarity.
428. 2 Corinthians 8:14 tn Or “their lack.”
429. 2 Corinthians 8:15 tn The word “gathered” is not in the Greek text, but is implied (so also for the second occurrence of the word later in the verse).
430. 2 Corinthians 8:15 sn A quotation from Exod 16:18.
431. 2 Corinthians 8:16 tn Or “eagerness.”
432. 2 Corinthians 8:17 tn The comparative form of this adjective is used here with elative meaning.
433. 2 Corinthians 8:17 tn This verb has been translated as an epistolary aorist.
434. 2 Corinthians 8:17 tn Or “of his own free will.”
435. 2 Corinthians 8:18 tn This verb has been translated as an epistolary aorist.
436. 2 Corinthians 8:18 tn Grk “the brother of whom the praise in the gospel [is] throughout all the churches.”
437. 2 Corinthians 8:19 tn Grk “gospel, and not only this, but.” Here a new sentence was started in the translation.
438. 2 Corinthians 8:19 tn Grk “he”; the referent (the brother mentioned in v. 18) has been specified in the translation for clarity.
439. 2 Corinthians 8:19 tn That is, the offering or collection being taken to assist impoverished Christians.
440. 2 Corinthians 8:19 tn The words “to help” are not in the Greek text but are implied (see L&N 25.68).
441. 2 Corinthians 8:20 tn “This” refers to sending the brother mentioned in 2 Cor 8:18 to Corinth along with Titus. The words “We did this” have no equivalent in the Greek text, but are necessary to maintain the thought flow in English. The Greek participle that begins v. 20 continues the sentence begun in v. 18 which concerns the sending of the other brother mentioned there.
442. 2 Corinthians 8:21 sn An allusion to Prov 3:4.
443. 2 Corinthians 8:22 tn This verb has been translated as an epistolary aorist.
444. 2 Corinthians 8:23 tn Grk “If concerning Titus” (εἴτε ὑπὲρ Τίτου, eite huper Titou); the Greek sentence opens with an ellipsis which must be supplied: If [there is any question] about Titus.”
445. 2 Corinthians 8:23 tn Grk “apostles.”
446. 2 Corinthians 8:24 tc The sense of this translation is attested by the fact that most of the later mss, along with several early and significant ones (א C D² Ψ 0225 0243 1739 1881 M lat), have the imperative verb ἐνδείξασθε (endeixasthe) in place of the participle ἐνδεικνύμενοι (endeiknumenoi), which is found in B D* F G 33. 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.tn In the Greek text ἐνδεικνύμενοι (endeiknumenoi) is a present participle which is translated as an imperative verb (see BDF §468; ExSyn 650-52).
447. 2 Corinthians 8:24 tn Or “our boasting about you.”
448. 2 Corinthians 9:1 tn Or “it is superfluous.”
449. 2 Corinthians 9:1 tn Or “this ministry,” “this contribution.”
450. 2 Corinthians 9:2 tn The words “to help” are not in the Greek text but are implied.
451. 2 Corinthians 9:2 tn Grk “concerning which I keep boasting to the Macedonians about you.” A new sentence was started here and the translation was simplified by removing the relative clause and repeating the antecedent “this eagerness of yours.”
452. 2 Corinthians 9:2 tn The words “to give” are not in the Greek text, but are implied.
453. 2 Corinthians 9:2 tn The words “to participate” are not in the Greek text but are implied.
454. 2 Corinthians 9:2 sn Most of them is a reference to the Macedonians (cf. v. 4).
455. 2 Corinthians 9:3 tn This verb has been translated as an epistolary aorist.
456. 2 Corinthians 9:3 tn That is, ready with the collection for the saints.
457. 2 Corinthians 9:4 tn Or “be disgraced”; Grk “be put to shame.”
458. 2 Corinthians 9:4 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.
459. 2 Corinthians 9:5 tn Grk “the blessing.”
460. 2 Corinthians 9:5 tn Grk “a blessing.”
461. 2 Corinthians 9:5 tn Grk “as a covetousness”; that is, a gift given grudgingly or under compulsion.
462. 2 Corinthians 9:6 tn Or “bountifully”; so also in the next occurrence in the verse.
463. 2 Corinthians 9:7 tn Or “must do.” The words “of you” and “should give” are not in the Greek text, which literally reads, “Each one just as he has decided in his heart.” The missing words are an ellipsis; these or similar phrases must be supplied for the English reader.
464. 2 Corinthians 9:7 tn Or “in his mind.”
465. 2 Corinthians 9:7 tn Or “not from regret”; Grk “not out of grief.”
466. 2 Corinthians 9:7 tn Or “not out of a sense of duty”; Grk “from necessity.”
467. 2 Corinthians 9:8 tn Or “abound.”
468. 2 Corinthians 9:8 tn Or “so that by having enough.” The Greek participle can be translated as a participle of cause (“because you have enough”) or means (“by having enough”).
469. 2 Corinthians 9:8 tn Or “abound.”
470. 2 Corinthians 9:9 sn He in the quotation refers to the righteous person.
471. 2 Corinthians 9:9 sn A quotation from Ps 112:9.
472. 2 Corinthians 9:10 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
473. 2 Corinthians 9:11 tn Grk “in every way for every generosity,” or “he will always make you rich enough to be generous at all times” (L&N 57.29).
474. 2 Corinthians 9:12 tn Or “not only supplying.”
475. 2 Corinthians 9:13 tn Or “proof,” or perhaps “testing” (NRSV).
476. 2 Corinthians 9:13 tn Or “ministry.”
477. 2 Corinthians 9:13 tn Or “your partnership”; Grk “your fellowship.”
478. 2 Corinthians 9:14 tn Grk “the extraordinary grace of God to you”; the point is that God has given or shown grace to the Corinthians.
479. 2 Corinthians 9:15 tn “Let us thank God for his gift which cannot be described with words” (L&N 33.202).
480. 2 Corinthians 10:1 tn The Greek pronoun (“you”) is plural.
481. 2 Corinthians 10:1 tn The word “personally” is supplied to reflect the force of the Greek intensive pronoun αὐτός (autos) at the beginning of the verse.
482. 2 Corinthians 10:1 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 (prautēs and epieikeia) 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.”
483. 2 Corinthians 10:1 tn Or “who lack confidence.”
484. 2 Corinthians 10:1 tn Or “when face-to-face with.”
485. 2 Corinthians 10:1 tn Or “but bold.”
486. 2 Corinthians 10:2 tn Grk “consider us as walking.”
487. 2 Corinthians 10:2 tn Grk “according to the flesh.”
488. 2 Corinthians 10:3 tn Grk “we walk.”
489. 2 Corinthians 10:3 tn Grk “in the flesh.”
490. 2 Corinthians 10:3 tn Grk “according to the flesh.”
491. 2 Corinthians 10:4 tn Grk “are not fleshly [weapons].” The repetition of the word “warfare” does not occur in the Greek text, but is supplied for clarity.
492. 2 Corinthians 10:4 tn Or “but (are) divinely powerful,” “but they have divine power,” or “but are powerful for God’s [service]”; Grk “but are powerful to God.”
493. 2 Corinthians 10:4 sn Ultimately Paul is referring here to the false arguments of his opponents, calling them figuratively “strongholds.” This Greek word (ὀχύρωμα, ochurōma) is used only here in the NT.
494. 2 Corinthians 10:4 tn Or “speculations.”
495. 2 Corinthians 10:5 tn The phrase “every arrogant obstacle” could be translated simply “all arrogance” (so L&N 88.207).
496. 2 Corinthians 10:5 tn Grk “to the obedience of Christ,” but since Χριστοῦ (Christou) is clearly an objective genitive here, it is better to translate “to make it obey Christ.”
497. 2 Corinthians 10:6 tn Or “punish all disobedience.”
498. 2 Corinthians 10:7 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).
499. 2 Corinthians 10:8 tn The word “us” is not in the Greek text but is supplied. Indirect objects in Greek were often omitted when clear from the context, and must be supplied for the modern English reader.
500. 2 Corinthians 10:8 tn Grk “I will not be put to shame,” “I will not be ashamed.” The words “of doing so” are supplied to clarify for the reader that Paul will not be ashamed of boasting somewhat more about the authority the Lord gave him (beginning of v. 8).
501. 2 Corinthians 10:10 tn Or “unimpressive.”
502. 2 Corinthians 10:10 tn Or “is contemptible”; Grk “is despised.”
503. 2 Corinthians 10:11 tn Grk “what we are in word.”
504. 2 Corinthians 10:12 tn Or “they are unintelligent.”
505. 2 Corinthians 10:13 tn Or “boast excessively.” The phrase εἰς τὰ ἄμετρα (eis ta ametra) is an idiom; literally it means “into that which is not measured,” that is, a point on a scale that goes beyond what might be expected (L&N 78.27).
506. 2 Corinthians 10:13 tn The words “will confine our boasting” are not in the Greek text, but the reference to boasting must be repeated from the previous clause to clarify for the modern reader what is being limited.
507. 2 Corinthians 10:13 tn Grk “according to the measure of the rule which God has apportioned to us as a measure”; for the translation used in the text see L&N 37.100.
508. 2 Corinthians 10:14 tn Grk “with the gospel of Christ,” but since Χριστοῦ (Christou) is clearly an objective genitive here, it is better to translate “with the gospel about Christ.”
509. 2 Corinthians 10:15 tn Or “boast excessively.” The phrase εἰς τὰ ἄμετρα (eis ta ametra) is an idiom; literally it means “into that which is not measured,” that is, a point on a scale that goes beyond what might be expected (L&N 78.27).
510. 2 Corinthians 10:15 tn Or “in the labors.”
511. 2 Corinthians 10:15 tn Grk “but we have the hope.”
512. 2 Corinthians 10:15 tn Or “greatly enlarged.”
513. 2 Corinthians 10:15 tn That is, Paul’s work might be greatly expanded within the area of activity assigned to him by God.
514. 2 Corinthians 10:17 tn The traditional translation (“let the one who boasts boast in the Lord”) can be understood as merely permissive by the English reader, but the Greek verb καυχάσθω (kauchasthō) is a third person imperative.sn A quotation from Jer 9:24 (also quoted in 1 Cor 1:31).
515. 2 Corinthians 11:2 tn That is, to Christ.
516. 2 Corinthians 11:2 tn Or “chaste.”
517. 2 Corinthians 11:3 tn Grk “I fear lest somehow.”
518. 2 Corinthians 11:3 tn Or “the snake.”
519. 2 Corinthians 11:3 tn Or “craftiness.”
520. 2 Corinthians 11:3 tn Or “corrupted,” “seduced.”
521. 2 Corinthians 11:3 tc Although most mss (א² H Ψ 0121 0243 1739 1881 M) lack “and pure” (καὶ τῆς ἁγνότητος, kai tēs hagnotētos; Grk “and purity”) several significant and early witnesses (P⁴⁶ א* B D^[2] F G 33 81 104 ar r co) retain these words. Their presence in such mss across such a wide geographical distribution argues for their authenticity. The omission from the majority of mss can be explained by haplography, since the -τητος ending of ἁγνότητος is identical to the ending of ἁπλότητος (haplotētos, “sincerity”) three words back (ἁπλότητος καὶ τῆς ἁγνότητος); further, since the meanings of “sincerity” and “purity” are similar they might seem redundant. A copyist would scarcely notice the omission because Paul’s statement still makes sense without “and from purity.”
522. 2 Corinthians 11:4 tn Or “preaches.”
523. 2 Corinthians 11:4 tn Grk “another Jesus whom we have not proclaimed.”
524. 2 Corinthians 11:4 tn Grk “a different spirit which you did not receive.”
525. 2 Corinthians 11:4 tn Grk “a different gospel which you did not accept.”
526. 2 Corinthians 11:4 tn Or “you endure it very well.”
527. 2 Corinthians 11:5 tn The implicit irony in Paul’s remark is brought out well by the TEV “I do not think that I am the least bit inferior to those very special so-called ‘apostles’ of yours!”sn The ‘super-apostles’ refers either (1) to the original apostles (the older interpretation) or (2) more probably, to Paul’s opponents in Corinth, in which case the designation is ironic.
528. 2 Corinthians 11:6 sn Unskilled in speaking means not professionally trained as a rhetorician.
529. 2 Corinthians 11:7 sn Paul is referring to humbling himself to the point of doing manual labor to support himself.
530. 2 Corinthians 11:7 tn Or “preached.”
531. 2 Corinthians 11:8 sn That is, serve them free of charge (cf. the end of v. 7).
532. 2 Corinthians 11:9 tn Grk “you, and when.” A new sentence was started here in the translation.
533. 2 Corinthians 11:9 tn If the participle ἐλθόντες (elthontes) is taken as temporal rather than adjectival, the translation would be, “for the brothers, when they came from Macedonia, fully supplied my needs” (similar to NASB).
534. 2 Corinthians 11:9 tn Grk “needs, and I kept.” A new sentence was started here in the translation.
535. 2 Corinthians 11:10 tn That is, that Paul offers the gospel free of charge to the Corinthians (see 2 Cor 11:7).
536. 2 Corinthians 11:10 tn Or “silenced.”
537. 2 Corinthians 11:11 tn Grk “God knows!” The words “I do” are supplied for clarity. Direct objects were often omitted in Greek when clear from the context.
538. 2 Corinthians 11:12 tn Grk “an opportunity, so that they may be found just like us.”
539. 2 Corinthians 11:13 tn Or “dishonest.”
540. 2 Corinthians 11:13 tn Or “workers, masquerading.”
541. 2 Corinthians 11:14 tn Or “Satan himself masquerades.”