2 Korintus 5:3

5:3 if indeed, after we have put on ¹  our heavenly house, ²  we will not be found naked.

2 Korintus 7:9

7:9 Now I rejoice, not because you were made sad, ³  but because you were made sad to the point of repentance. For you were made sad as God intended, ⁴  so that you were not harmed ⁵  in any way by us.

2 Korintus 12:9

12:9 But ⁶  he said to me, “My grace is enough ⁷  for you, for my ⁸  power is made perfect ⁹  in weakness.” So then, I will boast most gladly ¹⁰  about my weaknesses, so that the power of Christ may reside in ¹¹  me.

[5:3]  ¹ tc ‡ Some mss read “taken off” (ἐκδυσάμενοι, ekdusamenoi) instead of “put on” (ἐνδυσάμενοι, endusamenoi). This alternative reading would change the emphasis of the verse from putting on “our heavenly house” to taking off “our earthly house” (see the following note regarding the specification of the referent). The difference between the two readings is one letter (ν or κ), either of which may be mistaken for the other especially when written in uncial script. ἐνδυσάμενοι enjoys strong support from the Alexandrian text (Ì⁴⁶ א B C 33 1739 1881), Byzantine witnesses, versions (lat sy co), and Clement of Alexandria. The Western text is the only texttype to differ: D*^,c reads ἐκδυσάμενοι, as does ar f^c Mcion Tert Spec; F and G read εκλ for εκδ which indirectly aligns them with D (and was surely due to confusion of letters in uncial script). Thus “put on” has the oldest and best external attestation by far. Internal evidence also favors this reading. At first glance, it may seem that “after we have put on our heavenly house we will not be found naked” is an obvious statement; the scribe of D may have thought so and changed the participle. But v. 3 seems parenthetical (so A. Plummer, Second Corinthians [ICC], 147), and the idea that “we do not want to be unclothed but clothed” is repeated in v. 4 with an explanatory “for.” This concept also shows up in v. 2 with the phrase “we desire to put on.” So the context can be construed to argue for “put on” as the original reading. B. M. Metzger argues against the reading of NA²⁷, stating that ἐκδυσάμενοι is “an early alteration to avoid apparent tautology” (TCGNT 511; so also Plummer, 148). In addition, the reading ἐνδυσάμενοι fits the Pauline pattern of equivalence between apodosis and protasis that is found often enough in his conditional clauses. Thus, “put on” has the mark of authenticity and should be considered original.

[5:3]  ² tn Grk “it”; the referent (the “heavenly dwelling” of the previous verse) has been specified in the translation for clarity.

[7:9]  ³ tn Grk “were grieved” (so also twice later in the verse).

[7:9]  ⁴ tn Grk “corresponding to God,” that is, corresponding to God’s will (κατὰ θεόν, kata qeon). The same phrase occurs in vv. 10 and 11.

[7:9]  ⁵ tn Grk “so that you did not suffer loss.”

[12:9]  ⁶ tn Here καί (kai) has been translated as “but” because of the contrast implicit in the context.

[12:9]  ⁷ tn Or “is sufficient.”

[12:9]  ⁸ tc The majority of later mss (א² A^c D¹ Ψ 0243 0278 33 1739 1881 Ï) as well as some versional witnesses include the pronoun “my” here, but the omission of the pronoun has excellent external support (Ì^46vid א* A* B D* F G latt). Scribes probably added the pronoun for clarity, making the obvious referent explicit. This would also make “power” more parallel with “my grace.” Though the original text probably did not include “my,” scribes who added the word were following the sense of Paul’s statement.

[12:9]  tn The pronoun “my” was supplied in the translation to clarify the sense of Paul’s expression.

[12:9]  ⁹ tn Or “my power comes to full strength.”

[12:9]  ¹⁰ tn “Most gladly,” a comparative form used with superlative meaning and translated as such.

[12:9]  ¹¹ tn Or “may rest on.”