2 Korintus 9:5

9:5 Therefore I thought it necessary to urge these brothers to go to you in advance and to arrange ahead of time the generous contribution ¹  you had promised, so this may be ready as a generous gift ²  and not as something you feel forced to do. ³ 

2 Korintus 9:1

Preparing the Gift

9:1 For it is not necessary ⁴  for me to write you about this service ⁵  to the saints,

Kolose 1:1-4

Salutation

1:1 From Paul, ⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ⁷  brothers and sisters ⁸  in Christ, at Colossae. Grace and peace to you ⁹  from God our Father! ¹⁰ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹¹  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ¹²  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ¹³  authorities, to be obedient, to be ready for every good work.

[9:5]  ¹ tn Grk “the blessing.”

[9:5]  ² tn Grk “a blessing.”

[9:5]  ³ tn Grk “as a covetousness”; that is, a gift given grudgingly or under compulsion.

[9:1]  ⁴ tn Or “it is superfluous.”

[9:1]  ⁵ tn Or “this ministry,” “this contribution.”

[1:1]  ⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ⁷ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  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 [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁹ tn Or “Grace to you and peace.”

[1:2]  ¹⁰ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:3]  ¹¹ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ¹² tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[3:1]  ¹³ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.