2 Korintus 3:17

3:17 Now the Lord is the Spirit, and where the Spirit of the Lord is present, ¹  there is freedom.

2 Korintus 10:17

10:17 But the one who boasts must boast in the Lord. ² 

2 Korintus 3:18

3:18 And we all, with unveiled faces reflecting the glory of the Lord, ³  are being transformed into the same image from one degree of glory to another, ⁴  which is from ⁵  the Lord, who is the Spirit. ⁶ 

2 Korintus 1:2

1:2 Grace and peace to you ⁷  from God our Father and the Lord Jesus Christ!

2 Korintus 3:16

3:16 but when one ⁸  turns to the Lord, the veil is removed. ⁹ 

2 Korintus 8:21

8:21 For we are concerned about what is right not only before the Lord but also before men. ¹⁰ 

2 Korintus 12:1

Paul’s Thorn in the Flesh

12:1 It is necessary to go on boasting. ¹¹  Though it is not profitable, I will go on to visions and revelations from the Lord.

2 Korintus 12:8

12:8 I asked the Lord three times about this, that it would depart from me.

2 Korintus 2:12

2:12 Now when I arrived in Troas ¹²  to proclaim the gospel of Christ, even though the Lord had opened ¹³  a door of opportunity ¹⁴  for me,

2 Korintus 4:5

4:5 For we do not proclaim ¹⁵  ourselves, but Jesus Christ as Lord, and ourselves as your slaves ¹⁶  for Jesus’ sake.

2 Korintus 4:14

4:14 We do so ¹⁷  because we know that the one who raised up Jesus ¹⁸  will also raise us up with Jesus and will bring us with you into his presence.

2 Korintus 5:6

5:6 Therefore we are always full of courage, and we know that as long as we are alive here on earth ¹⁹  we are absent from the Lord –

2 Korintus 5:8

5:8 Thus we are full of courage and would prefer to be away ²⁰  from the body and at home with the Lord.

2 Korintus 6:18

6:18 and I will be a father to you, and you will be my sons and daughters,” ²¹  says the All-Powerful Lord. ²² 

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 10:18

10:18 For it is not the person who commends himself who is approved, but the person the Lord commends.

2 Korintus 11:17

11:17 What I am saying with this boastful confidence ²³  I do not say the way the Lord would. ²⁴  Instead it is, as it were, foolishness.

2 Korintus 1:3

Thanksgiving for God’s Comfort

1:3 Blessed is ²⁵  the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort,

2 Korintus 1:14

1:14 just as also you have partly understood us, that we are your source of pride just as you also are ours ²⁶  in the day of the Lord Jesus. ²⁷ 

2 Korintus 5:11

The Message of Reconciliation

5:11 Therefore, because we know the fear of the Lord, ²⁸  we try to persuade ²⁹  people, ³⁰  but we are well known ³¹  to God, and I hope we are well known to your consciences too.

2 Korintus 6:17

6:17 Therefore “come out from their midst, and be separate,” says the Lord, “and touch no unclean thing, ³²  and I will welcome ³³  you, ³⁴ 

2 Korintus 8:9

8:9 For you know the grace ³⁵  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 10:8

10:8 For if I boast somewhat more about our authority that the Lord gave us ³⁶  for building you up and not for tearing you down, I will not be ashamed of doing so. ³⁷ 

2 Korintus 11:31

11:31 The God and Father of the Lord Jesus, who is blessed forever, knows I am not lying.

2 Korintus 13:14

13:14 [[EMPTY]] ³⁸ 

2 Korintus 8:19

8:19 In addition, ³⁹  this brother ⁴⁰  has also been chosen by the churches as our traveling companion as we administer this generous gift ⁴¹  to the glory of the Lord himself and to show our readiness to help. ⁴² 

2 Korintus 13:10

13:10 Because of this I am writing these things while absent, so that when I arrive ⁴³  I may not have to deal harshly with you ⁴⁴  by using my authority – the Lord gave it to me for building up, not for tearing down!

[3:17]  ¹ 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.

[10:17]  ² 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).

[3:18]  ³ tn Or “we all with unveiled faces beholding the glory of the Lord as in a mirror.”

[3:18]  ⁴ tn Grk “from glory to glory.”

[3:18]  ⁵ tn Grk “just as from.”

[3:18]  ⁶ tn Grk “from the Lord, the Spirit”; the genitive πνεύματος (pneumato") has been translated as a genitive of apposition.

[1:2]  ⁷ tn Grk “Grace to you and peace.”

[3:16]  ⁸ tn Or perhaps “when(ever) he turns,” referring to Moses.

[3:16]  ⁹ 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.

[8:21]  ¹⁰ sn An allusion to Prov 3:4.

[12:1]  ¹¹ tn Grk “Boasting is necessary.”

[2:12]  ¹² sn Troas was a city and region in the northwest corner of Asia Minor.

[2:12]  ¹³ 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]  ¹⁴ 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).

[4:5]  ¹⁵ tn Or “preach.”

[4:5]  ¹⁶ 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.

[4:14]  ¹⁷ 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]  ¹⁸ 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.

[5:6]  ¹⁹ tn Grk “we know that being at home in the body”; an idiom for being alive (L&N 23.91).

[5:8]  ²⁰ tn Or “be absent.”

[6:18]  ²¹ sn A paraphrased quotation from 2 Sam 7:14 and Isa 43:6.

[6:18]  ²² 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.”

[11:17]  ²³ tn Grk “with this confidence of boasting.” The genitive καυχήσεως (kauchsew") has been translated as an attributed genitive (the noun in the genitive gives an attribute of the noun modified).

[11:17]  ²⁴ tn Or “say with the Lord’s authority.”

[1:3]  ²⁵ 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.

[1:14]  ²⁶ tn Grk “that we are your boast even as you are our boast.”

[1:14]  ²⁷ 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 Ì^46vid 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.

[5:11]  ²⁸ tn Or “because we know what it means to fear the Lord.”

[5:11]  ²⁹ tn The present tense of πείθομεν (peiqomen) has been translated as a conative present.

[5:11]  ³⁰ 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]  ³¹ 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.”

[6:17]  ³² sn A quotation from Isa 52:11.

[6:17]  ³³ tn Or “will receive.”

[6:17]  ³⁴ sn A paraphrased quotation from Ezek 20:41.

[8:9]  ³⁵ tn Or “generosity.”

[10:8]  ³⁶ 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]  ³⁷ 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).

[13:14]  ³⁸ tc Most witnesses, especially later ones (א² D Ψ Ï lat sy bo), conclude this letter with ἀμήν (amhn, “amen”), while several early and important mss (Ì⁴⁶ א* A B F G 0243 6 33 630 1175 1739 1881 pc sa) lack the particle. 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. That so many diverse witnesses lacked the word here is strong testimony to its absence for the original text of 2 Corinthians.

[8:19]  ³⁹ tn Grk “gospel, and not only this, but.” Here a new sentence was started in the translation.

[8:19]  ⁴⁰ tn Grk “he”; the referent (the brother mentioned in v. 18) has been specified in the translation for clarity.

[8:19]  ⁴¹ tn That is, the offering or collection being taken to assist impoverished Christians.

[8:19]  ⁴² tn The words “to help” are not in the Greek text but are implied (see L&N 25.68).

[13:10]  ⁴³ tn Grk “when I am present,” but in the context of Paul’s third (upcoming) visit to Corinth, this is better translated as “when I arrive.”

[13:10]  ⁴⁴ tn The words “with you” are not in the Greek text, but are implied.