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1 Corinthians 15:35-16:24
New English Translation

The Resurrection Body

35 But someone will say, “How are the dead raised? With what kind of body will they come?” 36 Fool! What you sow will not come to life unless it dies. 37 And what you sow is not the body that is to be, but a bare seed[a]—perhaps of wheat or something else. 38 But God gives it a body just as he planned, and to each of the seeds a body of its own. 39 All flesh is not the same: People have one flesh, animals have another, birds and fish another.[b] 40 And there are heavenly bodies and earthly bodies. The glory of the heavenly body is one sort and the earthly another. 41 There is one glory of the sun, and another glory of the moon and another glory of the stars, for star differs from star in glory.

42 It is the same with the resurrection of the dead. What is sown is perishable, what is raised is imperishable.[c] 43 It is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 44 it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 So also it is written, “The first man, Adam, became a living person”;[d] the last Adam became a life-giving spirit. 46 However, the spiritual did not come first, but the natural, and then the spiritual. 47 The first man is from the earth, made of dust; the second man is from heaven. 48 Like the one made of dust, so too are those made of dust, and like the one from heaven, so too those who are heavenly. 49 And just as we have borne the image of the man of dust, let us also bear[e] the image of the man of heaven.

50 Now this is what I am saying, brothers and sisters:[f] Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Listen,[g] I will tell you a mystery: We will not all sleep,[h] but we will all be changed— 52 in a moment, in the blinking[i] of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54 Now when this perishable puts on the imperishable, and this mortal puts on immortality, then the saying that is written will happen,

“Death has been swallowed up in victory.”[j]
55 “Where, O death, is your victory?
Where, O death, is your sting?”[k]

56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ! 58 So then, dear brothers and sisters,[l] be firm. Do not be moved! Always be outstanding in the work of the Lord, knowing that your labor is not in vain in the Lord.

A Collection to Aid Jewish Christians

16 With regard to the collection for the saints, please follow the directions that I gave to the churches of Galatia:[m] 2 On the first day of the week, each of you should set aside some income[n] and save[o] it to the extent that God has blessed you,[p] so that a collection will not have to be made[q] when I come. 3 Then, when I arrive, I will send those whom you approve with letters of explanation to carry your gift to Jerusalem. 4 And if it seems advisable that I should go also, they will go with me.

Paul’s Plans to Visit

5 But I will come to you after I have gone through Macedonia—for I will be going through Macedonia— 6 and perhaps I will stay with you, or even spend the winter, so that you can send me on my journey, wherever I go. 7 For I do not want to see you now in passing, since I hope to spend some time with you, if the Lord allows. 8 But I will stay in Ephesus until Pentecost, 9 because a door of great opportunity stands wide open for me,[r] but there are many opponents.

10 Now if Timothy comes, see that he has nothing to fear among you, for he is doing the Lord’s work, as I am too. 11 So then, let no one treat him with contempt. But send him on his way in peace so that he may come to me. For I am expecting him with the brothers.[s]

12 With regard to our brother Apollos: I strongly encouraged him to visit you with the other brothers,[t] but it was simply not his intention to come now.[u] He will come when he has the opportunity.

Final Challenge and Blessing

13 Stay alert, stand firm in the faith, show courage, be strong. 14 Everything you do should be done in love.

15 Now, brothers and sisters,[v] you know about the household of Stephanus, that as the first converts[w] of Achaia, they devoted themselves to ministry for the saints. I urge you 16 also to submit to people like this, and to everyone who cooperates in the work and labors hard. 17 I was glad about the arrival of Stephanus, Fortunatus, and Achaicus because they have supplied the fellowship with you that I lacked.[x] 18 For they refreshed my spirit and yours. So then, recognize people like this.

19 The churches in the province of Asia[y] send greetings to you. Aquila and Prisca[z] greet[aa] you warmly in the Lord, with the church that meets in their house. 20 All the brothers and sisters[ab] send greetings. Greet one another with a holy kiss.

21 I, Paul, send this greeting with my own hand.

22 Let anyone who has no love for the Lord be accursed. Our Lord, come![ac]

23 The grace of the Lord Jesus be with you.

24 My love be with all of you in Christ Jesus.[ad]

Footnotes

  1. 1 Corinthians 15:37 tn Grk “and what you sow, you do not sow the body that will be, but a bare seed.”
  2. 1 Corinthians 15:39 tn Grk “all flesh is not the same flesh, but there is one (flesh) of people, but another flesh of animals and another flesh of birds and another of fish.”
  3. 1 Corinthians 15:42 tn Grk “it is sown in corruption, it is raised in incorruption.” The “it” refers to the body, as v. 44 shows.
  4. 1 Corinthians 15:45 tn Grk “living soul”; a quotation from Gen 2:7.
  5. 1 Corinthians 15:49 tc ‡ A few significant witnesses have the future indicative φορέσομεν (phoresomen, “we will bear”; B I 6 630 1881 al sa) instead of the aorist subjunctive φορέσωμεν (phoresōmen, “let us bear”; P46 א A C D F G Ψ 075 0243 33 1739 M latt bo). If the original reading is the future tense, then “we will bear” would be a guarantee that believers would be like Jesus (and unlike Adam) in the resurrection. If the aorist subjunctive is original, then “let us bear” would be a command to show forth the image of Jesus, i.e., to live as citizens of the kingdom that believers will one day inherit. The future indicative is not widespread geographically. At the same time, it fits the context well: Not only are there indicatives in this section (especially vv. 42-49), but the conjunction καί (kai) introducing the comparative καθώς (kathōs) seems best to connect to the preceding by furthering the same argument (what is, not what ought to be). For this reason, though, the future indicative could be a reading thus motivated by an early scribe. In light of the extremely weighty evidence for the aorist subjunctive, it is probably best to regard the aorist subjunctive as autographic. This connects well with v. 50, for there Paul makes a pronouncement that seems to presuppose some sort of exhortation. G. D. Fee (First Corinthians [NICNT], 795) argues for the originality of the subjunctive, stating that “it is nearly impossible to account for anyone’s having changed a clearly understandable future to the hortatory subjunctive so early and so often that it made its way into every textual history as the predominant reading.” The subjunctive makes a great deal of sense in view of the occasion of 1 Corinthians. Paul wrote to combat an over-realized eschatology in which some of the Corinthians evidently believed they were experiencing all the benefits of the resurrection body in the present, and thus that their behavior did not matter. If the subjunctive is the correct reading, it seems Paul makes two points: (1) that the resurrection is a bodily one, as distinct from an out-of-body experience, and (2) that one’s behavior in the interim does make a difference (see 15:32-34, 58).
  6. 1 Corinthians 15:50 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  7. 1 Corinthians 15:51 tn Grk “Behold.”
  8. 1 Corinthians 15:51 tc The manuscripts are grouped into four basic readings here: (1) א C 0243* 33 1739 have “we all will sleep, but we will not all be changed” (πάντες κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα); (2) P46 Ac (F G) have “we will not all sleep, but we will not all be changed” (πάντες οὐ κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα); (3) D* lat Tert Ambst Spec read “we will all rise, but we will not all be changed.” (4) The wording πάντες οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα (“we will not all sleep, but we will all be changed”) is found in B D2 Ψ 075 0243c 1881 M sy co. How shall we interpret such data? In light of the fact that Paul and his generation did in fact die, early scribes may have felt some embarrassment over the bald statement, “We will not all sleep” (πάντες οὐ κοιμηθησόμεθα). This could account for the first variant. Although the second variant could be viewed as a conflation of (1) and (4) (so TCGNT 502; G. D. Fee, First Corinthians [NICNT], 796), it could also have arisen consciously, to guard against the notion that all whom Paul was addressing should regard themselves as true believers. The third variant, prominent in the Western witnesses, may have arisen to counter those who would deny the final resurrection (so TCGNT 502). In any event, since the fourth reading has the best credentials externally and best explains the rise of the others it should be adopted as the authentic wording here.tn See the note on the word “asleep” in 15:6.
  9. 1 Corinthians 15:52 tn The Greek word ῥιπή (rhipē) refers to a very rapid movement (BDAG 906 s.v.). This has traditionally been translated as “twinkling,” which implies an exceedingly fast—almost instantaneous—movement of the eyes, but this could be confusing to the modern reader since twinkling in modern English often suggests a faint, flashing light. In conjunction with the genitive ὀφθαλμοῦ (ophthalmou, “of an eye”), “blinking” is the best English equivalent (see, e.g., L&N 16.5), although it does not convey the exact speed implicit in the Greek term.
  10. 1 Corinthians 15:54 sn A quotation from Isa 25:8.
  11. 1 Corinthians 15:55 sn A quotation from Hos 13:14.
  12. 1 Corinthians 15:58 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  13. 1 Corinthians 16:1 tn Grk “as I directed the churches of Galatia, so also you yourselves do.”
  14. 1 Corinthians 16:2 tn Grk “set aside, storing whatever he has been blessed with.”
  15. 1 Corinthians 16:2 tn Grk “set aside, storing.” The participle θησαυρίζων (thēsaurizōn) indicates the purpose or result of setting aside the extra income.
  16. 1 Corinthians 16:2 tn “To the extent that God has blessed you” translates an awkward expression, “whatever has been prospered [to you].” This verb has been translated as an active with “God” as subject, taking it as a divine passive.
  17. 1 Corinthians 16:2 tn Grk “so that collections will not be taking place.”
  18. 1 Corinthians 16:9 tn Grk “for a door has opened wide to me, great and effective.”
  19. 1 Corinthians 16:11 tn Since Paul appears to expect specific delegates here and they were most likely men, the Greek word ἀδελφοί (adelphoi) here has not been translated as “brothers and sisters.”
  20. 1 Corinthians 16:12 tn Grk “with the brothers.”
  21. 1 Corinthians 16:12 tn Grk “it was simply not the will that he come now.”
  22. 1 Corinthians 16:15 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  23. 1 Corinthians 16:15 tn Grk “firstfruits.”
  24. 1 Corinthians 16:17 tn Or “they have made up for your absence” (BDAG 70 s.v. ἀναπληρόω 3).
  25. 1 Corinthians 16:19 tn Grk “the churches of Asia”; in the NT “Asia” always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. 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.
  26. 1 Corinthians 16:19 sn On Aquila and Prisca see also Acts 18:2, 18, 26; Rom 16:3-4; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. Paul uses the name Prisca, while the author of Acts uses the diminutive form of the name Priscilla.
  27. 1 Corinthians 16:19 tc The plural form of this verb, ἀσπάζονται (aspazontai, “[they] greet”), is found in several good mss (B F G 075 0121 0243 33 1739 1881) as well as the Byzantine cursives. But the singular is read by an equally impressive group (א C D K P Ψ 104 2464). This part of the verse is lacking in codex A. Deciding on the basis of external evidence is quite difficult. Internally, however, the singular appears to have given rise to the plural: (1) The rest of the greetings in this verse are in the plural; this one was probably made plural by some scribes for purposes of assimilation; and, more significantly, (2) since both Aquila and Prisca are mentioned as the ones who send the greeting, the plural is more natural. The singular is, of course, not impossible Greek; indeed, a singular verb with a compound subject is used with some frequency in the NT (cf. Matt 13:55; Mark 8:27; 14:1; John 2:2; 3:22; 4:36, 53; Acts 5:29; 16:31; 1 Tim 6:4). This is especially common when “Jesus and his disciples” is the subject. What is significant is that when such a construction is found the emphasis is placed on the first-named person (in this case, Aquila). Normally when these two are mentioned in the NT, Priscilla is mentioned first (Acts 18:18, 26; Rom 16:3; 2 Tim 4:19). Only here and in Acts 18:2 (the first mention of them) is Aquila mentioned before Priscilla. Many suggest that Priscilla is listed first due to prominence. Though that is possible, both the mention of Aquila first here and the singular verb give him special prominence (cf. ExSyn 401-2). What such prominence means in each instance is difficult to assess. Nevertheless, here is a Pauline instance in which Aquila is given prominence. Too much can be made of the word order argument in either direction.
  28. 1 Corinthians 16:20 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  29. 1 Corinthians 16:22 tn The Greek text has μαράνα θά (marana tha). These Aramaic words can also be read as maran atha, translated “Our Lord has come!”
  30. 1 Corinthians 16:24 tc Although the majority of mss (א A C D Ψ 075 M lat bo) conclude this letter with ἀμήν (amēn, “amen”), 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. Although far fewer witnesses lack the valedictory particle (B F 0121 0243 33 81 630 1739* 1881 sa), their collective testimony is difficult to explain if the omission is not authentic.
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Acts 20:1-6
New English Translation

Paul Travels Through Macedonia and Greece

20 After the disturbance had ended, Paul sent for the disciples, and after encouraging[a] them and saying farewell,[b] he left to go to Macedonia.[c] 2 After he had gone through those regions[d] and spoken many words of encouragement[e] to the believers there,[f] he came to Greece,[g] 3 where he stayed[h] for three months. Because the Jews had made[i] a plot[j] against him as he was intending[k] to sail[l] for Syria, he decided[m] to return through Macedonia.[n] 4 Paul[o] was accompanied by Sopater son of Pyrrhus from Berea,[p] Aristarchus and Secundus from Thessalonica,[q] Gaius[r] from Derbe,[s] and Timothy, as well as Tychicus and Trophimus from the province of Asia.[t] 5 These had gone on ahead[u] and were waiting for us[v] in Troas.[w] 6 We[x] sailed away from Philippi after the days of Unleavened Bread,[y] and within five days[z] we came to the others[aa] in Troas,[ab] where we stayed for seven days.

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Footnotes

  1. Acts 20:1 tn Or “exhorting.”
  2. Acts 20:1 tn Or “and taking leave of them.”
  3. Acts 20:1 sn Macedonia was the Roman province of Macedonia in Greece.
  4. Acts 20:2 tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.
  5. Acts 20:2 tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesas, “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.
  6. Acts 20:2 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
  7. Acts 20:2 tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).
  8. Acts 20:3 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”
  9. Acts 20:3 tn The participle γενομένης (genomenēs) has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”
  10. Acts 20:3 sn This plot is one of several noted by Luke (Acts 9:24; 20:19; 23:30).
  11. Acts 20:3 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
  12. Acts 20:3 tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.
  13. Acts 20:3 tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”
  14. Acts 20:3 sn Macedonia was the Roman province of Macedonia in Greece.
  15. Acts 20:4 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
  16. Acts 20:4 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.
  17. Acts 20:4 tn Grk “of the Thessalonians.”
  18. Acts 20:4 tn Grk “and Gaius,” but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  19. Acts 20:4 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
  20. Acts 20:4 tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. 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.
  21. Acts 20:5 tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelthontes) has been translated as a finite verb due to requirements of contemporary English style.
  22. Acts 20:5 sn This marks the beginning of one of the “we” sections in Acts (16:10-17; 20:5-15; 21:1-18; 27:1-28:16). These have been traditionally understood to mean that the author was in the company of Paul for this part of the journey.
  23. Acts 20:5 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
  24. Acts 20:6 sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
  25. Acts 20:6 sn The days of Unleavened Bread refer to the week following Passover. It was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April) after the Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).
  26. Acts 20:6 tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”
  27. Acts 20:6 tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
  28. Acts 20:6 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).
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2 Corinthians 1:1-2:4
New English Translation

Salutation

1 From Paul,[a] an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God that is in Corinth, with all the saints who are in all Achaia.[b] 2 Grace and peace to you[c] from God our Father and the Lord Jesus Christ!

Thanksgiving for God’s Comfort

3 Blessed is[d] the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 4 who comforts us in all our troubles[e] so that we may be able to comfort those experiencing any trouble[f] with the comfort with which we ourselves are comforted by God. 5 For just as the sufferings[g] of Christ[h] overflow[i] toward us, so also our comfort through Christ overflows to you.[j] 6 But if we are afflicted,[k] 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. 7 And our hope for you is steadfast because we know that as you share in[l] our sufferings, so also you will share in[m] our comfort. 8 For we do not want you to be unaware, brothers and sisters,[n] regarding the affliction that happened to us in the province of Asia,[o] that we were burdened excessively, beyond our strength, so that we despaired even of living. 9 Indeed we felt as if the sentence of death had been passed against us,[p] so that we would not trust in ourselves[q] but in God who raises the dead. 10 He[r] delivered us from so great a risk of death, and he will deliver us. We have set our hope on him[s] that[t] he will deliver us yet again, 11 as you also join in helping us by prayer, so that many people may give thanks to God[u] on our behalf for the gracious gift given to us through the help of many.

Paul Defends His Changed Plans

12 For our reason for confidence[v] is this: the testimony of our conscience, that with pure motives[w] and sincerity which are from God[x]—not by human wisdom[y] but by the grace of God—we conducted ourselves in the world, and all the more[z] toward you. 13 For we do not write you anything other than what[aa] you can read and also understand. But I hope that you will understand completely[ab] 14 just as also you have partly understood us, that we are your source of pride just as you also are ours[ac] in the day of the Lord Jesus.[ad] 15 And with this confidence I intended to come to you first so that you would get a second opportunity to see us,[ae] 16 and through your help to go on into Macedonia and then from Macedonia to come back[af] to you and be helped on our way into Judea by you. 17 Therefore when I was planning to do this, I did not do so without thinking about what I was doing, did I?[ag] Or do I make my plans[ah] according to mere human standards[ai] so that I would be saying[aj] both “Yes, yes” and “No, no” at the same time? 18 But as God is faithful, our message to you is not “Yes” and “No.” 19 For the Son of God, Jesus Christ, the one who was proclaimed among you by us—by me and Silvanus[ak] and Timothy—was not “Yes” and “No,” but it has always been “Yes” in him. 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. 21 But it is God who establishes[al] us together with you in Christ and who anointed us,[am] 22 who also sealed us and gave us the Spirit in our hearts as a down payment.[an]

Why Paul Postponed His Visit

23 Now I appeal to God as my witness,[ao] that to spare[ap] you I did not come again to Corinth.[aq] 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.[ar] 2 1 So[as] I made up my own mind[at] not to pay you another painful visit.[au] 2 For if I make you sad, who would be left to make me glad[av] but the one I caused to be sad? 3 And I wrote this very thing to you,[aw] so that when I came[ax] 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. 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.[ay]

Footnotes

  1. 2 Corinthians 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. 2 Corinthians 1:1 tn Or “are throughout Achaia.”
  3. 2 Corinthians 1:2 tn Grk “Grace to you and peace.”
  4. 2 Corinthians 1:3 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 (eulogētos) 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.
  5. 2 Corinthians 1:4 tn Or “our trials”; traditionally, “our affliction.” The term θλῖψις (thlipsis) refers to trouble (including persecution) that involves direct suffering (L&N 22.2).
  6. 2 Corinthians 1:4 tn Or “any trials”; traditionally, “any affliction.”
  7. 2 Corinthians 1:5 tn This Greek word translated “sufferings” here (πάθημα, pathēma) is a different one than the one Paul uses for his own afflictions/persecutions (θλῖψις, thlipsis) in v. 4.
  8. 2 Corinthians 1:5 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.
  9. 2 Corinthians 1:5 tn Traditionally, “abound” (here and throughout this section).
  10. 2 Corinthians 1:5 tn The words “to you” are not in the Greek text, but are implied by the statements in the following verse.
  11. 2 Corinthians 1:6 tn Or “are troubled.”
  12. 2 Corinthians 1:7 tn Grk “as you are sharers in.”
  13. 2 Corinthians 1:7 tn Grk “will be sharers in.”
  14. 2 Corinthians 1:8 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 [adelphoi] meaning “brothers and sisters” is cited).
  15. 2 Corinthians 1:8 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. 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.
  16. 2 Corinthians 1:9 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).
  17. 2 Corinthians 1:9 tn Or “might not put confidence in ourselves.”
  18. 2 Corinthians 1:10 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.
  19. 2 Corinthians 1:10 tn Grk “deliver us, on whom we have set our hope.”
  20. 2 Corinthians 1:10 tc Several significant witnesses, especially Alexandrian (P46 B D* 0121 0243 1739 1881 Did), lack ὅτι (hoti, “that”) here, while others, most notably Western (D1 F G 104 630 1505 ar b syh Or Ambst), lack ἔτι (eti, “yet”). Most mss, including significant Alexandrians (א A C D2 Ψ 33 M f t vg), have the full expression ὅτι καὶ ἔτι (hoti kai eti). Although the predominantly Alexandrian reading has much to commend it, the fact that either ὅτι or ἔτι has been dropped, while the καί has been retained, suggests that the initial text had ὅτι καὶ ἔτι, and that either particle dropped out intentionally for stylistic reasons. (F and G have the order καί ὅτι, suggesting that in their archetype the ἔτι was unintentionally dropped due to homoioteleuton.) If, however, ὅτι is not authentic, v. 10b should be translated “We have set our hope on him, and he will deliver us again.” Overall, a decision is difficult, but preference should be given to ὅτι καὶ ἔτι.
  21. 2 Corinthians 1:11 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.
  22. 2 Corinthians 1:12 tn Or “for boasting.”
  23. 2 Corinthians 1:12 tc Two viable variants exist at this place in the text: ἁγιότητι (hagiotēti, “holiness”) vs. ἁπλότητι (haplotēti, “pure motives”). A confusion of letters could well have produced the variant (TCGNT 507): In majuscule 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 M lat sy), is better suited to the context; it is also a Pauline word while ἁγιότης (hagiotēs) is not. It also best explains the rise of the other variants, πραότητι (praotēti, “gentleness”) and σπλάγχνοις (splanchnois, “compassion”). On the other hand, the external evidence in favor of ἁγιότητι is extremely strong (P46 א* A B C K P Ψ 0121 0243 33 81 1739 1881 al co). This diversity of mss provides excellent evidence for authenticity, but because of the internal evidence listed above, ἁπλότητι is to be preferred, albeit only slightly.tn Or “sincerity.” The two terms translated “pure motives” (ἁπλότης, haplotēs) and “sincerity” (εἰλικρίνεια, eilikrineia) are close synonyms.
  24. 2 Corinthians 1:12 tn Grk “pure motives and sincerity of God.”
  25. 2 Corinthians 1:12 tn Or “not by worldly wisdom.”
  26. 2 Corinthians 1:12 tn Or “and especially.”
  27. 2 Corinthians 1:13 tn Grk “than the things.”
  28. 2 Corinthians 1:13 tn Grk “to the end,” a Greek idiom for “fully,” “totally,” “completely.”
  29. 2 Corinthians 1:14 tn Grk “that we are your boast even as you are our boast.”
  30. 2 Corinthians 1:14 tc ‡ On the wording “the Lord Jesus” (τοῦ κυρίου ᾿Ιησοῦ, tou kuriou Iēsou) there is some variation in the extant witnesses: ἡμῶν (hēmōn, “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 P46vid A C D Ψ M. 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. NA28 places the pronoun in brackets, indicating doubt as to its authenticity.
  31. 2 Corinthians 1:15 tn Grk “a second grace,” “a second favor” (used figuratively of a second visit by Paul).
  32. 2 Corinthians 1:16 tn Grk “come again.”
  33. 2 Corinthians 1:17 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.
  34. 2 Corinthians 1:17 tn Grk “the things that I plan, do I plan (them).”
  35. 2 Corinthians 1:17 tn Grk “according to the flesh.”
  36. 2 Corinthians 1:17 tn Grk “so that with me there should be.”
  37. 2 Corinthians 1:19 sn Silvanus is usually considered to be the same person as Silas (L&N 93.340).
  38. 2 Corinthians 1:21 tn Or “strengthens.”
  39. 2 Corinthians 1:21 tn Grk “But he who establishes us together with you in Christ and anointed us is God.”
  40. 2 Corinthians 1:22 tn Or “first installment,” “pledge,” “deposit.”sn Down payment. The Greek word ἀρραβών (arrabōn) 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”).
  41. 2 Corinthians 1:23 tn Grk “I call upon God as witness against my soul.” Normally this implies an appeal for help (L&N 33.176).
  42. 2 Corinthians 1:23 tn Here φειδόμενος (pheidomenos) has been translated as a telic participle.
  43. 2 Corinthians 1:23 sn Paul had promised to come again to visit (see 2 Cor 1:15, 24) but explains here why he had changed his plans.
  44. 2 Corinthians 1:24 tn Or “because you stand firm in the faith.”
  45. 2 Corinthians 2:1 tc Although usually δέ (de, “now”; found in א A C D1 F G Ψ 0285 M lat) should take precedent over γάρ (gar) in textually disputed places in the corpus Paulinum, the credentials for γάρ here are not easily dismissed (P46 B 0223 0243 33 1739 1881 al); here it is the preferred reading, albeit slightly.
  46. 2 Corinthians 2:1 tn Or “I decided this for myself.”
  47. 2 Corinthians 2:1 tn Grk “not to come to you again in sorrow.”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.
  48. 2 Corinthians 2:2 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?”
  49. 2 Corinthians 2:3 tn The words “to you” are not in the Greek text but are implied.
  50. 2 Corinthians 2:3 sn So that when I came. Regarding this still future visit by Paul, see 2 Cor 12:14; 13:1.
  51. 2 Corinthians 2:4 tn Or “the love that I have in great measure for you.”
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