2 Korintus 1:3

Thanksgiving for God’s Comfort

1:3 Blessed is ¹  the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort,

2 Korintus 1:20

1:20 For every one of God’s promises are “Yes” in him; therefore also through him the “Amen” is spoken, to the glory we give to God.

2 Korintus 2:10

2:10 If you forgive anyone for anything, I also forgive him – for indeed what I have forgiven (if I have forgiven anything) I did so for you in the presence of Christ,

2 Korintus 8:5

8:5 And they did this not just as we had hoped, but they gave themselves first to the Lord and to us by the will of God.

2 Korintus 9:8

9:8 And God is able to make all grace overflow ²  to you so that because you have enough ³  of everything in every way at all times, you will overflow ⁴  in every good work.

2 Korintus 11:12

11:12 And what I am doing I will continue to do, so that I may eliminate any opportunity for those who want a chance to be regarded as our equals ⁵  in the things they boast about.

2 Korintus 11:15

11:15 Therefore it is not surprising his servants also disguise themselves ⁶  as servants of righteousness, whose end will correspond to their actions. ⁷ 

2 Korintus 11:21

11:21 (To my disgrace ⁸  I must say that we were too weak for that!) ⁹  But whatever anyone else dares to boast about ¹⁰  (I am speaking foolishly), I also dare to boast about the same thing. ¹¹ 

[1:3]  ¹ tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos) and the author’s intention at this point in the epistle must both come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response. When considered as a whole, although a decision is difficult, the general Pauline style of beginning with statements and moving to obligations argues for the indicative. Cf. also Eph 1:3; 1 Pet 1:3.

[9:8]  ² tn Or “abound.”

[9:8]  ³ 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”).

[9:8]  ⁴ tn Or “abound.”

[11:12]  ⁵ tn Grk “an opportunity, so that they may be found just like us.”

[11:15]  ⁶ tn Or “also masquerade.”

[11:15]  ⁷ tn Or “their works.”

[11:21]  ⁸ tn Or “my shame.”

[11:21]  ⁹ sn It seems best, in context, to see the statement we were too weak for that as a parenthetical and ironic comment by Paul on his physical condition (weakness or sickness) while he was with the Corinthians (cf. 2 Cor 12:7-10; Gal 4:15).

[11:21]  ¹⁰ tn The words “to boast about” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, and this phrase serves as the direct object of the preceding verb.

[11:21]  ¹¹ tn Grk “I also dare”; the words “to boast about the same thing” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, and this phrase serves as the direct object of the preceding verb.