2 Korintus 2:13
Konteks2:13 I had no relief in my spirit, 1 because I did not find my brother Titus there. So I said good-bye to them 2 and set out 3 for Macedonia.
2 Korintus 2:7
Konteks2:7 so that now instead 4 you should rather forgive and comfort him. 5 This will keep him from being overwhelmed by excessive grief to the point of despair. 6
2 Korintus 5:1--6:18
Konteks5:1 For we know that if our earthly house, the tent we live in, 7 is dismantled, 8 we have a building from God, a house not built by human hands, that is eternal in the heavens. 5:2 For in this earthly house 9 we groan, because we desire to put on 10 our heavenly dwelling, 5:3 if indeed, after we have put on 11 our heavenly house, 12 we will not be found naked. 5:4 For we groan while we are in this tent, 13 since we are weighed down, 14 because we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life. 5:5 Now the one who prepared us for this very purpose 15 is God, who gave us the Spirit as a down payment. 16 5:6 Therefore we are always full of courage, and we know that as long as we are alive here on earth 17 we are absent from the Lord – 5:7 for we live 18 by faith, not by sight. 5:8 Thus we are full of courage and would prefer to be away 19 from the body and at home with the Lord. 5:9 So then whether we are alive 20 or away, we make it our ambition to please him. 21 5:10 For we must all appear before the judgment seat of Christ, 22 so that each one may be paid back according to what he has done while in the body, whether good or evil. 23
5:11 Therefore, because we know the fear of the Lord, 24 we try to persuade 25 people, 26 but we are well known 27 to God, and I hope we are well known to your consciences too. 5:12 We are not trying to commend 28 ourselves to you again, but are giving you an opportunity to be proud of us, 29 so that you may be able to answer those who take pride 30 in outward appearance 31 and not in what is in the heart. 5:13 For if we are out of our minds, it is for God; if we are of sound mind, it is for you. 5:14 For the love of Christ 32 controls us, since we have concluded this, that Christ 33 died for all; therefore all have died. 5:15 And he died for all so that those who live should no longer live for themselves but for him who died for them and was raised. 34 5:16 So then from now on we acknowledge 35 no one from an outward human point of view. 36 Even though we have known Christ from such a human point of view, 37 now we do not know him in that way any longer. 5:17 So then, if anyone is in Christ, he is a new creation; what is old has passed away 38 – look, what is new 39 has come! 40 5:18 And all these things are from God who reconciled us to himself through Christ, and who has given us the ministry of reconciliation. 5:19 In other words, in Christ God was reconciling the world to himself, not counting people’s trespasses against them, and he has given us 41 the message of reconciliation. 5:20 Therefore we are ambassadors for Christ, as though God were making His plea 42 through us. We plead with you 43 on Christ’s behalf, “Be reconciled to God!” 5:21 God 44 made the one who did not know sin 45 to be sin for us, so that in him 46 we would become the righteousness of God.
6:1 Now because we are fellow workers, we also urge you not to receive the grace of God in vain. 47 6:2 For he says, “I heard you at the acceptable time, and in the day of salvation I helped you.” 48 Look, now is the acceptable time; look, now is the day of salvation! 6:3 We do not give anyone 49 an occasion for taking an offense in anything, 50 so that no fault may be found with our ministry. 6:4 But as God’s servants, 51 we have commended ourselves in every way, 52 with great endurance, in persecutions, 53 in difficulties, in distresses, 6:5 in beatings, in imprisonments, in riots, 54 in troubles, 55 in sleepless nights, in hunger, 6:6 by purity, by knowledge, by patience, by benevolence, by the Holy Spirit, 56 by genuine 57 love, 6:7 by truthful 58 teaching, 59 by the power of God, with weapons of righteousness both for the right hand and for the left, 60 6:8 through glory and dishonor, through slander and praise; regarded as impostors, 61 and yet true; 6:9 as unknown, and yet well-known; as dying and yet – see! – we continue to live; as those who are scourged 62 and yet not executed; 6:10 as sorrowful, but always rejoicing, as poor, but making many rich, as having nothing, and yet possessing everything.
6:11 We have spoken freely to you, 63 Corinthians; our heart has been opened wide to you. 6:12 Our affection for you is not restricted, 64 but you are restricted in your affections for us. 6:13 Now as a fair exchange – I speak as to my 65 children – open wide your hearts to us 66 also.
6:14 Do not become partners 67 with those who do not believe, for what partnership is there between righteousness and lawlessness, or what fellowship does light have with darkness? 6:15 And what agreement does Christ have with Beliar? 68 Or what does a believer share in common with an unbeliever? 6:16 And what mutual agreement does the temple of God have with idols? For we are 69 the temple of the living God, just as God said, “I will live in them 70 and will walk among them, and I will be their God, and they will be my people.” 71 6:17 Therefore “come out from their midst, and be separate,” says the Lord, “and touch no unclean thing, 72 and I will welcome 73 you, 74 6:18 and I will be a father to you, and you will be my sons and daughters,” 75 says the All-Powerful Lord. 76
2 Korintus 8:1
Konteks8:1 Now we make known to you, brothers and sisters, 77 the grace of God given to the churches of Macedonia,
2 Korintus 8:9
Konteks8:9 For you know the grace 78 of our Lord Jesus Christ, that although he was rich, he became poor for your sakes, so that you by his poverty could become rich.
2 Korintus 2:1-17
Konteks2:1 So 79 I made up my own mind 80 not to pay you another painful visit. 81 2:2 For if I make you sad, who would be left to make me glad 82 but the one I caused to be sad? 2:3 And I wrote this very thing to you, 83 so that when I came 84 I would not have sadness from those who ought to make me rejoice, since I am confident in you all that my joy would be yours. 2:4 For out of great distress and anguish of heart I wrote to you with many tears, not to make you sad, but to let you know the love that I have especially for you. 85 2:5 But if anyone has caused sadness, he has not saddened me alone, but to some extent (not to exaggerate) 86 he has saddened all of you as well. 2:6 This punishment on such an individual by the majority is enough for him, 2:7 so that now instead 87 you should rather forgive and comfort him. 88 This will keep him from being overwhelmed by excessive grief to the point of despair. 89 2:8 Therefore I urge you to reaffirm your love for him. 90 2:9 For this reason also I wrote you: 91 to test you to see 92 if you are obedient in everything. 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, 2:11 so that we may not be exploited 93 by Satan (for we are not ignorant of his schemes). 2:12 Now when I arrived in Troas 94 to proclaim the gospel of Christ, even though the Lord had opened 95 a door of opportunity 96 for me, 2:13 I had no relief in my spirit, 97 because I did not find my brother Titus there. So I said good-bye to them 98 and set out 99 for Macedonia.
2:14 But thanks be to God who always leads us in triumphal procession 100 in Christ 101 and who makes known 102 through us the fragrance that consists of the knowledge of him in every place. 2:15 For we are a sweet aroma of Christ to God among those who are being saved and among those who are perishing – 2:16 to the latter an odor 103 from death to death, but to the former a fragrance from life to life. And who is adequate for these things? 104 2:17 For we are not like so many others, hucksters who peddle the word of God for profit, 105 but we are speaking in Christ before 106 God as persons of sincerity, 107 as persons sent from God.
2 Korintus 4:1-18
Konteks4:1 Therefore, since we have this ministry, just as God has shown us mercy, 108 we do not become discouraged. 109 4:2 But we have rejected 110 shameful hidden deeds, 111 not behaving 112 with deceptiveness 113 or distorting the word of God, but by open proclamation of the truth we commend ourselves to everyone’s conscience before God. 4:3 But even if our gospel is veiled, it is veiled only to those who are perishing, 4:4 among whom the god of this age has blinded the minds of those who do not believe 114 so they would not see the light of the glorious gospel 115 of Christ, 116 who is the image of God. 4:5 For we do not proclaim 117 ourselves, but Jesus Christ as Lord, and ourselves as your slaves 118 for Jesus’ sake. 4:6 For God, who said “Let light shine out of darkness,” 119 is the one who shined in our hearts to give us the light of the glorious knowledge 120 of God in the face of Christ. 121
4:7 But we have this treasure in clay jars, so that the extraordinary power 122 belongs to God and does not come from us. 4:8 We are experiencing trouble on every side, 123 but are not crushed; we are perplexed, 124 but not driven to despair; 4:9 we are persecuted, but not abandoned; 125 we are knocked down, 126 but not destroyed, 4:10 always carrying around in our body the death of Jesus, 127 so that the life of Jesus may also be made visible 128 in our body. 4:11 For we who are alive are constantly being handed over to death for Jesus’ sake, so that the life of Jesus may also be made visible 129 in our mortal body. 130 4:12 As a result, 131 death is at work in us, but life is at work in you. 132 4:13 But since we have the same spirit of faith as that shown in 133 what has been written, “I believed; therefore I spoke,” 134 we also believe, therefore we also speak. 4:14 We do so 135 because we know that the one who raised up Jesus 136 will also raise us up with Jesus and will bring us with you into his presence. 4:15 For all these things are for your sake, so that the grace that is including 137 more and more people may cause thanksgiving to increase 138 to the glory of God. 4:16 Therefore we do not despair, 139 but even if our physical body 140 is wearing away, our inner person 141 is being renewed day by day. 4:17 For our momentary, light suffering 142 is producing for us an eternal weight of glory far beyond all comparison 4:18 because we are not looking at what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal.
[2:13] 1 tn Or “I had no peace of mind.”
[2:13] 2 tn Or “I took my leave of them.”
[2:13] 3 tn Since this refers to the outset of a journey, the aorist ἐξῆλθον (exhlqon) is taken ingressively.
[2:7] 4 tn Grk “so that on the other hand.”
[2:7] 5 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.
[2:7] 6 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.
[5:1] 7 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.
[5:2] 9 tn Or “dwelling place.”
[5:2] 10 tn Or “to be clothed with.”
[5:3] 11 tc ‡ Some
[5:3] 12 tn Grk “it”; the referent (the “heavenly dwelling” of the previous verse) has been specified in the translation for clarity.
[5:4] 13 sn See the note in 5:1 on the phrase the tent we live in.
[5:4] 14 tn Or “we are burdened.”
[5:5] 15 tn Grk “for this very thing.”
[5:5] 16 tn Or “first installment,” “pledge,” “deposit” (see the note on the phrase “down payment” in 1:22).
[5:6] 17 tn Grk “we know that being at home in the body”; an idiom for being alive (L&N 23.91).
[5:9] 20 tn Grk “whether we are at home” [in the body]; an idiom for being alive (L&N 23.91).
[5:9] 21 tn Grk “to be pleasing to him.”
[5:10] 22 sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a common item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. Use of the term in reference to Christ’s judgment would be familiar to Paul’s 1st century readers.
[5:10] 23 tn Or “whether good or bad.”
[5:11] 24 tn Or “because we know what it means to fear the Lord.”
[5:11] 25 tn The present tense of πείθομεν (peiqomen) has been translated as a conative present.
[5:11] 26 tn Grk “men”; but ἄνθρωπος (anqrwpo") is generic here since clearly both men and women are in view (Paul did not attempt to win only men to the gospel he preached).
[5:11] 27 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.”
[5:12] 28 tn The present tense of συνιστάνομεν (sunistanomen) has been translated as a conative present.
[5:12] 29 tn Or “to boast about us.”
[5:12] 31 tn Or “in what is seen.”
[5:14] 32 tn The phrase ἡ ἀγάπη τοῦ Χριστοῦ (Jh agaph tou Cristou, “the love of Christ”) could be translated as either objective genitive (“our love for Christ”) or subjective genitive (“Christ’s love for us”). Either is grammatically possible, but with the reference to Christ’s death for all in the following clauses, a subjective genitive (“Christ’s love for us”) is more likely.
[5:14] 33 tn Grk “one”; the referent (Christ) has been specified in the translation for clarity.
[5:15] 34 tn Or “but for him who died and was raised for them.”
[5:16] 36 tn Grk “no one according to the flesh.”
[5:16] 37 tn Grk “we have known Christ according to the flesh.”
[5:17] 38 tn Grk “old things have passed away.”
[5:17] 39 tc Most
[5:17] 40 tn Grk “new things have come [about].”
[5:19] 41 tn Or “he has entrusted to us.”
[5:20] 42 tn Or “as though God were begging.”
[5:21] 44 tn Grk “He”; the referent (God) has been specified in the translation for clarity.
[5:21] 45 sn The one who did not know sin is a reference to Jesus Christ.
[5:21] 46 sn That is, “in Christ.”
[6:1] 47 tn Or “receive the grace of God uselessly.”
[6:2] 48 sn A quotation from Isa 49:8.
[6:3] 49 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.
[6:3] 50 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).
[6:4] 52 tn Or “we have commended ourselves by all things.”
[6:4] 53 tn Or “in trouble and suffering.”
[6:5] 54 tn Or “rebellions” (uprisings in open defiance of civil authority).
[6:5] 55 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.
[6:6] 56 tn Or “by holiness of spirit.”
[6:7] 58 tn Grk “by the word of truth”; understanding ἀληθείας (alhqeias) as an attributive genitive (“truthful word”).
[6:7] 59 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.
[6:7] 60 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).
[6:8] 61 tn Or “regarded as deceivers.”
[6:9] 62 tn Grk “disciplined,” but in this context probably a reference to scourging prior to execution (yet the execution is not carried out).
[6:11] 63 tn Grk “our mouth has been open to you,” an idiom for openness in communication.
[6:12] 64 tn Grk “You are not restricted by us.”
[6:13] 65 tn The word “my” is not in the Greek text but is implied.
[6:13] 66 tn The words “to us” are not in the Greek text but are implied.
[6:14] 67 tn Or “Do not be mismatched.”
[6:15] 68 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.
[6:16] 69 tc Most witnesses, including some important ones (Ì46 א2 C D2 F G Ψ 0209 Ï lat sy Tert), read ὑμεῖς…ἐστε (Jumei"…este, “you are”) instead of ἡμεῖς…ἐσμεν (Jhmei"…esmen, “we are”) here, but several other early and important
[6:16] 70 tn Or “live among them,” “live with them.”
[6:16] sn I will live in them. The OT text that lies behind this passage (Lev 26:11-12) speaks of God dwelling in the midst of his people. The Greek preposition en in the phrase en autoi" (“in them”) can also have that meaning (“among” or “with”). However, Paul appears to be extending the imagery here to involve God (as the Spirit) dwelling in his people, since he calls believers “the temple of the living God” in the previous clause, imagery he uses elsewhere in his writings (1 Cor 3:16; Eph 2:21-22).
[6:16] 71 sn A quotation from Lev 26:12; also similar to Jer 32:38; Ezek 37:27.
[6:17] 72 sn A quotation from Isa 52:11.
[6:17] 73 tn Or “will receive.”
[6:17] 74 sn A paraphrased quotation from Ezek 20:41.
[6:18] 75 sn A paraphrased quotation from 2 Sam 7:14 and Isa 43:6.
[6:18] 76 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.”
[8:1] 77 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:8.
[2:1] 79 tc Although usually δέ (de, “now”; found in א A C D1 F G Ψ 0285 Ï lat) should take precedent over γάρ (gar) in textually disputed places in the corpus Paulinum, the credentials for γάρ here are not easily dismissed (Ì46 B 0223 0243 33 1739 1881 al); here it is the preferred reading, albeit slightly.
[2:1] 80 tn Or “I decided this for myself.”
[2:1] 81 tn Grk “not to come to you again in sorrow.”
[2:1] 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.
[2:2] 82 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?”
[2:3] 83 tn The words “to you” are not in the Greek text but are implied.
[2:3] 84 sn So that when I came. Regarding this still future visit by Paul, see 2 Cor 12:14; 13:1.
[2:4] 85 tn Or “the love that I have in great measure for you.”
[2:5] 86 tn Or “(not to say too much)”; Grk “(not to burden you [with words]).”
[2:7] 87 tn Grk “so that on the other hand.”
[2:7] 88 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.
[2:7] 89 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.
[2:8] 90 tn Or “I urge you to show that your love for him is real.”
[2:9] 91 tn The word “you” is not in the Greek text, but is implied (as an understood direct object).
[2:9] 92 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).
[2:11] 93 tn Or “be taken advantage of.”
[2:12] 94 sn Troas was a city and region in the northwest corner of Asia Minor.
[2:12] 95 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.
[2:12] 96 tn Grk “a door”; the phrase ἀνοίγω θύραν (anoigw quran, “to open a door”) is an idiom meaning “to make possible some opportunity” (L&N 71.9).
[2:13] 97 tn Or “I had no peace of mind.”
[2:13] 98 tn Or “I took my leave of them.”
[2:13] 99 tn Since this refers to the outset of a journey, the aorist ἐξῆλθον (exhlqon) is taken ingressively.
[2:14] 100 tn Or “who always causes us to triumph.”
[2:14] 101 tn Or “in the Messiah.”
[2:14] 102 tn Or “who reveals.”
[2:16] 103 tn The same Greek word (ὀσμή, osmh) translated “odor” here (in relation to the stench of death) has been translated “fragrance” in 2:14 and in the next phrase of the present verse. The word itself can describe a smell or odor either agreeable or disagreeable depending on the context (L&N 79.45).
[2:16] 104 sn These things refer to the things Paul is doing in his apostolic ministry.
[2:17] 105 tn The participle καπηλεύοντες (kaphleuonte") refers to those engaged in retail business, but with the negative connotations of deceptiveness and greed – “to peddle for profit,” “to huckster” (L&N 57.202). In the translation a noun form (“hucksters”) has been used in combination with the English verb “peddle…for profit” to convey the negative connotations of this term.
[2:17] 106 tn Or “in the presence of.”
[2:17] 107 tn Or “persons of pure motives.”
[4:1] 108 tn Grk “just as we have been shown mercy”; ἠλεήθημεν (hlehqhmen) has been translated as a “divine passive” which is a circumlocution for God as the active agent. For clarity this was converted to an active construction with God as subject in the translation.
[4:1] 109 tn Or “we do not lose heart.”
[4:2] 110 tn L&N 13.156; the word can also mean “to assert opposition to,” thus here “we have denounced” (L&N 33.220).
[4:2] 111 tn Grk “the hidden things [deeds] of shame”; here αἰσχύνης (aiscunh") has been translated as an attributive genitive.
[4:2] 112 tn Or “not conducting ourselves”; Grk “not walking” (a common NT idiom for conduct, way of life, or behavior).
[4:4] 114 tn Or “of unbelievers.”
[4:4] 115 tn Grk “the gospel of the glory”; δόξης (doxhs) has been translated as an attributive genitive.
[4:4] 116 tn Or “so that the light of the gospel of the glory of Christ would not be evident to them” (L&N 28.37).
[4:5] 118 tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[4:6] 119 sn An allusion to Gen 1:3; see also Isa 9:2.
[4:6] 120 tn Grk “the light of the knowledge of the glory”; δόξης (doxhs) has been translated as an attributive genitive.
[4:6] 121 tc ‡ Most witnesses, including several early and important ones (Ì46 א C H Ψ 0209 1739c Ï sy), read ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou, “Jesus Christ”), while other important witnesses, especially of the Western text (D F G 0243 630 1739* 1881 lat Ambst), have Χριστοῦ ᾿Ιησοῦ. The reading with just Χριστοῦ is found in A B 33 {sa} Tert {Or Ath Chr}. Even though the witnesses for the shorter reading are not numerous, they are weighty. And in light of the natural scribal proclivity to fill out the text, particularly with reference to divine names, as well as the discrepancy among the witnesses as to the order of the names, the simple reading Χριστοῦ seems to be the best candidate for authenticity. NA27 reads ᾿Ιησοῦ Χριστοῦ with ᾿Ιησοῦ in brackets, indicating doubts as to its authenticity.
[4:7] 122 tn Grk “the surpassingness of the power”; δυνάμεως (dunamew") has been translated as an attributed genitive (“extraordinary power”).
[4:8] 123 tn Grk “we are hard pressed [by crowds] on every side.”
[4:9] 126 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).
[4:10] 127 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.”
[4:10] 128 tn Or “may also be revealed.”
[4:11] 129 tn Or “may also be revealed.”
[4:11] 130 tn Grk “mortal flesh.”
[4:12] 132 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.
[4:13] 133 tn Grk “spirit of faith according to.”
[4:13] 134 sn A quotation from Ps 116:10.
[4:14] 135 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.
[4:14] 136 tc ‡ Several important witnesses (א C D F G Ψ 1881), as well as the Byzantine text, add κύριον (kurion) here, changing the reading to “the Lord Jesus.” Although the external evidence in favor of the shorter reading is slim, the witnesses are important, early, and diverse (Ì46 B [0243 33] 629 [630] 1175* [1739] pc r sa). Very likely scribes with pietistic motives added the word κύριον, as they were prone to do, thus compounding this title for the Lord.
[4:15] 137 tn Or “that is abounding to.”
[4:16] 139 tn Or “do not lose heart.”
[4:16] 140 tn Grk “our outer man.”
