2 Korintus 10:1-18
Konteks10:1 Now I, Paul, appeal to you 1 personally 2 by the meekness and gentleness 3 of Christ (I who am meek 4 when present among 5 you, but am full of courage 6 toward you when away!) – 10:2 now I ask that when I am present I may not have to be bold with the confidence that (I expect) I will dare to use against some who consider us to be behaving 7 according to human standards. 8 10:3 For though we live 9 as human beings, 10 we do not wage war according to human standards, 11 10:4 for the weapons of our warfare are not human weapons, 12 but are made powerful by God 13 for tearing down strongholds. 14 We tear down arguments 15 10:5 and every arrogant obstacle 16 that is raised up against the knowledge of God, and we take every thought captive to make it obey 17 Christ. 10:6 We are also ready to punish every act of disobedience, 18 whenever your obedience is complete. 10:7 You are looking at outward appearances. 19 If anyone is confident that he belongs to Christ, he should reflect on this again: Just as he himself belongs to Christ, so too do we. 10:8 For if I boast somewhat more about our authority that the Lord gave us 20 for building you up and not for tearing you down, I will not be ashamed of doing so. 21 10:9 I do not want to seem as though I am trying to terrify you with my letters, 10:10 because some say, “His letters are weighty and forceful, but his physical presence is weak 22 and his speech is of no account.” 23 10:11 Let such a person consider this: What we say 24 by letters when we are absent, we also are in actions when we are present.
10:12 For we would not dare to classify or compare ourselves with some of those who recommend themselves. But when they measure themselves by themselves and compare themselves with themselves, they are without understanding. 25 10:13 But we will not boast beyond certain limits, 26 but will confine our boasting 27 according to the limits of the work to which God has appointed us, 28 that reaches even as far as you. 10:14 For we were not overextending ourselves, as though we did not reach as far as you, because we were the first to reach as far as you with the gospel about Christ. 29 10:15 Nor do we boast beyond certain limits 30 in the work 31 done by others, but we hope 32 that as your faith continues to grow, our work may be greatly expanded 33 among you according to our limits, 34 10:16 so that we may preach the gospel in the regions that lie beyond you, and not boast of work already done in another person’s area. 10:17 But the one who boasts must boast in the Lord. 35 10:18 For it is not the person who commends himself who is approved, but the person the Lord commends.
2 Korintus 10:13
Konteks10:13 But we will not boast beyond certain limits, 36 but will confine our boasting 37 according to the limits of the work to which God has appointed us, 38 that reaches even as far as you.
2 Korintus 1:1-24
Konteks1:1 From Paul, 39 an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God that is in Corinth, 40 with all the saints who are in all Achaia. 41 1:2 Grace and peace to you 42 from God our Father and the Lord Jesus Christ!
1:3 Blessed is 43 the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 1:4 who comforts us in all our troubles 44 so that we may be able to comfort those experiencing any trouble 45 with the comfort with which we ourselves are comforted by God. 1:5 For just as the sufferings 46 of Christ 47 overflow 48 toward us, so also our comfort through Christ overflows to you. 49 1:6 But if we are afflicted, 50 it is for your comfort and salvation; if we are comforted, it is for your comfort that you experience in your patient endurance of the same sufferings that we also suffer. 1:7 And our hope for you is steadfast because we know that as you share in 51 our sufferings, so also you will share in 52 our comfort. 1:8 For we do not want you to be unaware, brothers and sisters, 53 regarding the affliction that happened to us in the province of Asia, 54 that we were burdened excessively, beyond our strength, so that we despaired even of living. 1:9 Indeed we felt as if the sentence of death had been passed against us, 55 so that we would not trust in ourselves 56 but in God who raises the dead. 1:10 He 57 delivered us from so great a risk of death, and he will deliver us. We have set our hope on him 58 that 59 he will deliver us yet again, 1:11 as you also join in helping us by prayer, so that many people may give thanks to God 60 on our behalf for the gracious gift given to us through the help of many.
1:12 For our reason for confidence 61 is this: the testimony of our conscience, that with pure motives 62 and sincerity which are from God 63 – not by human wisdom 64 but by the grace of God – we conducted ourselves in the world, and all the more 65 toward you. 1:13 For we do not write you anything other than what 66 you can read and also understand. But I hope that you will understand completely 67 1:14 just as also you have partly understood us, that we are your source of pride just as you also are ours 68 in the day of the Lord Jesus. 69 1:15 And with this confidence I intended to come to you first so that you would get a second opportunity to see us, 70 1:16 and through your help to go on into Macedonia and then from Macedonia to come back 71 to you and be helped on our way into Judea by you. 1:17 Therefore when I was planning to do this, I did not do so without thinking about what I was doing, did I? 72 Or do I make my plans 73 according to mere human standards 74 so that I would be saying 75 both “Yes, yes” and “No, no” at the same time? 1:18 But as God is faithful, our message to you is not “Yes” and “No.” 1:19 For the Son of God, Jesus Christ, the one who was proclaimed among you by us – by me and Silvanus 76 and Timothy – was not “Yes” and “No,” but it has always been “Yes” in him. 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. 1:21 But it is God who establishes 77 us together with you in Christ and who anointed us, 78 1:22 who also sealed us and gave us the Spirit in our hearts as a down payment. 79
1:23 Now I appeal to God as my witness, 80 that to spare 81 you I did not come again to Corinth. 82 1:24 I do not mean that we rule over your faith, but we are workers with you for your joy, because by faith you stand firm. 83
[10:1] 1 tn The Greek pronoun (“you”) is plural.
[10:1] 2 tn The word “personally” is supplied to reflect the force of the Greek intensive pronoun αὐτός (autos) at the beginning of the verse.
[10:1] 3 tn Or “leniency and clemency.” D. Walker, “Paul’s Offer of Leniency of Christ (2 Corinthians 10:1): Populist Ideology and Rhetoric in a Pauline Letter Fragment (2 Cor 10:1-13:10)” (Ph.D. diss., University of Chicago, 1998), argues for this alternative translation for three main reasons: (1) When the two Greek nouns πραΰτης and ἐπιείκεια (prauth" and ejpieikeia) are used together, 90% of the time the nuance is “leniency and clemency.” (2) “Leniency and clemency” has a military connotation, which is precisely what appears in the following verses. (3) 2 Cor 10-13 speaks of Paul’s sparing use of his authority, which points to the nuance of “leniency and clemency.”
[10:1] 4 tn Or “who lack confidence.”
[10:1] 5 tn Or “when face to face with.”
[10:2] 7 tn Grk “consider us as walking.”
[10:2] 8 tn Grk “according to the flesh.”
[10:3] 10 tn Grk “in the flesh.”
[10:3] 11 tn Grk “according to the flesh.”
[10:4] 12 tn Grk “are not fleshly [weapons].” The repetition of the word “warfare” does not occur in the Greek text, but is supplied for clarity.
[10:4] 13 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.”
[10:4] 14 sn Ultimately Paul is referring here to the false arguments of his opponents, calling them figuratively “strongholds.” This Greek word (ὀχύρωμα, ocurwma) is used only here in the NT.
[10:4] 15 tn Or “speculations.”
[10:5] 16 tn The phrase “every arrogant obstacle” could be translated simply “all arrogance” (so L&N 88.207).
[10:5] 17 tn Grk “to the obedience of Christ”; but since Χριστοῦ (Cristou) is clearly an objective genitive here, it is better to translate “to make it obey Christ.”
[10:6] 18 tn Or “punish all disobedience.”
[10:7] 19 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).
[10:8] 20 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.
[10:8] 21 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).
[10:10] 22 tn Or “unimpressive.”
[10:10] 23 tn Or “is contemptible”; Grk “is despised.”
[10:11] 24 tn Grk “what we are in word.”
[10:12] 25 tn Or “they are unintelligent.”
[10:13] 26 tn Or “boast excessively.” The phrase εἰς τὰ ἄμετρα (ei" 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).
[10:13] 27 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.
[10:13] 28 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.
[10:14] 29 tn Grk “with the gospel of Christ,” but since Χριστοῦ (Cristou) is clearly an objective genitive here, it is better to translate “with the gospel about Christ.”
[10:15] 30 tn Or “boast excessively.” The phrase εἰς τὰ ἄμετρα (ei" 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).
[10:15] 31 tn Or “in the labors.”
[10:15] 32 tn Grk “but we have the hope.”
[10:15] 33 tn Or “greatly enlarged.”
[10:15] 34 tn That is, Paul’s work might be greatly expanded within the area of activity assigned to him by God.
[10:17] 35 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 (kaucasqw) is a third person imperative.
[10:17] sn A quotation from Jer 9:24 (also quoted in 1 Cor 1:31).
[10:13] 36 tn Or “boast excessively.” The phrase εἰς τὰ ἄμετρα (ei" 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).
[10:13] 37 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.
[10:13] 38 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.
[1:1] 39 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 40 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[1:1] 41 tn Or “are throughout Achaia.”
[1:2] 42 tn Grk “Grace to you and peace.”
[1:3] 43 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.
[1:4] 44 tn Or “our trials”; traditionally, “our affliction.” The term θλῖψις (qliyi") refers to trouble (including persecution) that involves direct suffering (L&N 22.2).
[1:4] 45 tn Or “any trials”; traditionally, “any affliction.”
[1:5] 46 tn This Greek word translated “sufferings” here (πάθημα, paqhma) is a different one than the one Paul uses for his own afflictions/persecutions (θλῖψις, qliyi") in v. 4.
[1:5] 47 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.
[1:5] 48 tn Traditionally, “abound” (here and throughout this section).
[1:5] 49 tn The words “to you” are not in the Greek text, but are implied by the statements in the following verse.
[1:6] 50 tn Or “are troubled.”
[1:7] 51 tn Grk “as you are sharers in.”
[1:7] 52 tn Grk “will be sharers in.”
[1:8] 53 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).
[1:8] 54 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[1:9] 55 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).
[1:9] 56 tn Or “might not put confidence in ourselves.”
[1:10] 57 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.
[1:10] 58 tn Grk “deliver us, on whom we have set our hope.”
[1:10] 59 tc Several important witnesses, especially Alexandrian (Ì46 B D* 0121 0243 1739 1881 pc Did), lack ὅτι ({oti, “that”) here, while others, most notably Western (D1 F G 104 630 1505 pc ar b syh Or Ambst), lack ἔτι (eti, “yet”). Most
[1:11] 60 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.
[1:12] 61 tn Or “for boasting.”
[1:12] 62 tc Two viable variants exist at this place in the text: ἁγιότητι (Jagiothti, “holiness”) vs. ἁπλότητι (Japlothti, “pure motives”). A confusion of letters could well have produced the variant (TCGNT 507): In uncial script the words would have been written agiothti and aplothti. This, however, does not explain which reading created the other. Overall ἁπλότητι, though largely a Western-Byzantine reading (א2 D F G Ï lat sy), is better suited to the context; it is also a Pauline word while ἁγιότης (Jagioth") is not. It also best explains the rise of the other variants, πραότητι (praothti, “gentleness”) and {σπλάγχνοις} (splancnoi", “compassion”). On the other hand, the external evidence in favor of ἁγιότητι is extremely strong (Ì46 א* A B C K P Ψ 0121 0243 33 81 1739 1881 al co). This diversity of
[1:12] tn Or “sincerity.” The two terms translated “pure motives” (ἁπλότης, Japloth") and “sincerity” (εἰλικρίνεια, eilikrineia) are close synonyms.
[1:12] 63 tn Grk “pure motives and sincerity of God.”
[1:12] 64 tn Or “not by worldly wisdom.”
[1:12] 65 tn Or “and especially.”
[1:13] 66 tn Grk “than the things.”
[1:13] 67 tn Grk “to the end,” a Greek idiom for “fully,” “totally,” “completely.”
[1:14] 68 tn Grk “that we are your boast even as you are our boast.”
[1:14] 69 tc ‡ On the wording “the Lord Jesus” (τοῦ κυρίου ᾿Ιησοῦ, tou kuriou Ihsou) there is some variation in the extant witnesses: ἡμῶν (Jhmwn, “our”) is found after κυρίου in several significant witnesses (א B F G P 0121 0243 6 33 81 1739 1881 2464 al lat co); the pronoun is lacking from Ì46vid A C D Ψ Ï. Although in Paul “our Lord Jesus Christ” is a common expression, “our Lord Jesus” is relatively infrequent (cf., e.g., Rom 16:20; 2 Cor 1:14; 1 Thess 2:19; 3:11, 13; 2 Thess 1:8, 12). “The Lord Jesus” occurs about as often as “our Lord Jesus” (cf. 1 Cor 11:23; 16:23; 2 Cor 4:14; 11:31; Eph 1:15; 1 Thess 4:2; 2 Thess 1:7; Phlm 5). Thus, on balance, since scribes would tend to expand on the text, it is probably best to consider the shorter reading as authentic. NA27 places the pronoun in brackets, indicating doubt as to its authenticity.
[1:15] 70 tn Grk “a second grace,” “a second favor” (used figuratively of a second visit by Paul).
[1:16] 71 tn Grk “come again.”
[1:17] 72 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.
[1:17] 73 tn Grk “the things that I plan, do I plan (them).”
[1:17] 74 tn Grk “according to the flesh.”
[1:17] 75 tn Grk “so that with me there should be.”
[1:19] 76 sn Silvanus is usually considered to be the same person as Silas (L&N 93.340).
[1:21] 77 tn Or “strengthens.”
[1:21] 78 tn Grk “But he who establishes us together with you in Christ and anointed us is God.”
[1:22] 79 tn Or “first installment,” “pledge,” “deposit.”
[1:22] sn Down payment. The Greek word ἀρραβών (arrabwn) denotes the first payment or first installment of money or goods which serves as a guarantee or pledge for the completion of the transaction. In the NT the term is used only figuratively of the Holy Spirit as the down payment of the blessings promised by God (it occurs later in 2 Cor 5:5, and also in Eph 1:14). In the “already – not yet” scheme of the NT the possession of the Spirit now by believers (“already”) can be viewed as a guarantee that God will give them the balance of the promised blessings in the future (“not yet”).
[1:23] 80 tn Grk “I call upon God as witness against my soul.” Normally this implies an appeal for help (L&N 33.176).
[1:23] 81 tn Here φειδόμενος (feidomeno") has been translated as a telic participle.
[1:23] 82 sn Paul had promised to come again to visit (see 2 Cor 1:15, 24) but explains here why he had changed his plans.
