▼ The Greek pronoun (“you”) is plural.

▼ The word “personally” is supplied to reflect the force of the Greek intensive pronoun αὐτός (autos) at the beginning of the verse.

▼ 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 (prautēs and epieikeia) 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.”

▼ Or “who lack confidence.”

▼ Or “when face to face with.”

▼ Or “but bold.”

▼ Grk “consider us as walking.”

▼ Grk “according to the flesh.”

▼ Grk “we walk.”

▼ Grk “in the flesh.”

▼ Grk “according to the flesh.”

▼ Grk “are not fleshly [weapons].” The repetition of the word “warfare” does not occur in the Greek text, but is supplied for clarity.

▼ Or “but (are) divinely powerful,” “but they have divine power,” or “but are powerful for God’s [service]”; Grk “but are powerful to God.”

▼ Ultimately Paul is referring here to the false arguments of his opponents, calling them figuratively “strongholds.” This Greek word (ὀχύρωμα, ochurōma) is used only here in the NT.

▼ Or “speculations.”

▼ The phrase “every arrogant obstacle” could be translated simply “all arrogance” (so L&N 88.207).

▼ Grk “to the obedience of Christ”; but since Χριστοῦ (Christou) is clearly an objective genitive here, it is better to translate “to make it obey Christ.”

▼ Or “punish all disobedience.”

▼ 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).

▼ 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.

▼ 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).

▼ Or “unimpressive.”

▼ Or “is contemptible”; Grk “is despised.”

▼ Grk “what we are in word.”

▼ Or “they are unintelligent.”

▼ Or “boast excessively.” The phrase εἰς τὰ ἄμετρα (eis 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).

▼ 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.

▼ 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.

▼ Grk “with the gospel of Christ,” but since Χριστοῦ (Christou) is clearly an objective genitive here, it is better to translate “with the gospel about Christ.”

▼ Or “boast excessively.” The phrase εἰς τὰ ἄμετρα (eis 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).

▼ Or “in the labors.”

▼ Grk “but we have the hope.”

▼ Or “greatly enlarged.”

▼ That is, Paul’s work might be greatly expanded within the area of activity assigned to him by God.

▼ 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 (kaucasqō) is a third person imperative.

▼ A quotation from Jer 9:24 (also quoted in 1 Cor 1:31).

▼ That is, to Christ.

▼ Or “chaste.”

▼ Grk “I fear lest somehow.”

▼ Or “the snake.”

▼ Or “craftiness.”

▼ Or “corrupted,” “seduced.”

▼ Although most mss (א² H Ψ 0121 0243 1739 1881 Maj.) lack “and pure” (καὶ τῆς ἁγνότητος, kai tēs hagnotētos; Grk “and purity”) several important and early witnesses (Ƥ⁴⁶ א* B D^[2] F G 33 81 104 pc ar r co) retain these words. Their presence in such mss across such a wide geographical distribution argues for their authenticity. The omission from the majority of mss can be explained by haplography, since the -τητος ending of ἁγνότητος is identical to the ending of ἁπλότητος (haplotētos, “sincerity”) three words back (ἁπλότητος καὶ τῆς ἁγνότητος); further, since the meanings of “sincerity” and “purity” are similar they might seem redundant. A copyist would scarcely notice the omission because Paul’s statement still makes sense without “and from purity.”

▼ Or “preaches.”

▼ Grk “another Jesus whom we have not proclaimed.”

▼ Grk “a different spirit which you did not receive.”

▼ Grk “a different gospel which you did not accept.”

▼ Or “you endure it very well.”

▼ The implicit irony in Paul’s remark is brought out well by the TEV: “I do not think that I am the least bit inferior to those very special so-called ‘apostles’ of yours!”

▼ The ‘super-apostles’ refers either (1) to the original apostles (the older interpretation) or (2) more probably, to Paul’s opponents in Corinth, in which case the designation is ironic.

▼ Unskilled in speaking means not professionally trained as a rhetorician.

▼ Paul is referring to humbling himself to the point of doing manual labor to support himself.

▼ Or “preached.”

▼ That is, serve them free of charge (cf. the end of v. 7).

▼ Grk “you, and when.” A new sentence was started here in the translation.

▼ If the participle ἐλθόντες (elthontes) is taken as temporal rather than adjectival, the translation would be, “for the brothers, when they came from Macedonia, fully supplied my needs” (similar to NASB).

▼ Grk “needs, and I kept.” A new sentence was started here in the translation.

▼ That is, that Paul offers the gospel free of charge to the Corinthians (see 2 Cor 11:7).

▼ Or “silenced.”

▼ Grk “God knows!” The words “I do” are supplied for clarity. Direct objects were often omitted in Greek when clear from the context.

▼ Grk “an opportunity, so that they may be found just like us.”

▼ Or “dishonest.”

▼ Or “workers, masquerading.”

▼ Or “Satan himself masquerades.”

▼ Or “also masquerade.”

▼ Or “their works.”

▼ Or “am foolish.”

▼ Grk “with this confidence of boasting.” The genitive καυχήσεως (kauchēseōs) has been translated as an attributed genitive (the noun in the genitive gives an attribute of the noun modified).

▼ Or “say with the Lord’s authority.”

▼ Many is a reference to Paul’s opponents.

▼ Grk “according to the flesh.”

▼ Or “you tolerate.”

▼ Or “you tolerate.”

▼ See L&N 88.212.

▼ Or “my shame.”

▼ It seems best, in context, to see the statement we were too weak for that as a parenthetical and ironic comment by Paul on his physical condition (weakness or sickness) while he was with the Corinthians (cf. 2 Cor 12:7–10; Gal 4:15).

▼ The words “to boast about” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, and this phrase serves as the direct object of the preceding verb.

▼ Grk “I also dare”; the words “to boast about the same thing” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, and this phrase serves as the direct object of the preceding verb.

▼ Grk “forty less one”; this was a standard sentence. “Lashes” is supplied to clarify for the modern reader what is meant.

▼ Beaten with a rod refers to the Roman punishment of admonitio according to BDAG 902 s.v. ῥαβδίζω. Acts 16:22 describes one of these occasions in Philippi; in this case it was administered by the city magistrates, who had wide powers in a military colony.

▼ Received a stoning. See Acts 14:19, where this incident is described.

▼ Or “bandits.” The word normally refers more to highwaymen (“robbers”) but can also refer to insurrectionists or revolutionaries (“bandits”).

▼ Or “desert.”

▼ The two different words for labor are translated “in hard work and toil” by L&N 42.48.

▼ Grk “in cold and nakedness.” Paul does not mean complete nakedness, however, which would have been repugnant to a Jew; he refers instead to the lack of sufficient clothing, especially in cold weather. A related word is used to 1 Cor 4:11, also in combination with experiencing hunger and thirst.

▼ Apart from other things. Paul refers here either (1) to the external sufferings just mentioned, or (2) he refers to other things he has left unmentioned.

▼ “Anxious concern,” so translated in L&N 25.224.

▼ Or “who is caused to stumble.”

▼ Grk “If boasting is necessary.”

▼ Or “about the things related to my weakness.”

▼ Grk “ethnarch.”

▼ The governor was an official called an ethnarch who was appointed to rule over a particular area or constituency on behalf of a king.

▼ Grk “the city of the Damascenes.”

▼ Or “to seize,” “to catch.”

▼ In Acts 9:25 the same basket used in Paul’s escape is called a σπυρίς (spuris), a basket larger than a κόφινος (kofinos). It was very likely made out of rope, so the translation “rope-basket” is used.

▼ Grk “Boasting is necessary.”

▼ In the NT, paradise is mentioned three times. In Luke 23:43 it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. The reference here in 2 Cor 12:4 is probably to be translated as parallel to the mention of the “third heaven” in v. 2. Assuming that the “first heaven” would be atmospheric heaven (the sky) and “second heaven” the more distant stars and planets, “third heaven” would refer to the place where God dwells. This is much more likely than some variation on the seven heavens mentioned in the pseudepigraphic book 2 Enoch and in other nonbiblical and rabbinic works.

▼ Or “things that cannot be put into words.”

▼ Grk “a man.”

▼ Or “speaking.”

▼ Or “may think of.”

▼ Most mss (Ƥ⁴⁶ D Ψ 1881 Maj.) lack διό (dio, “Therefore”), but the widespread distribution and quality of mss which include it (א A B F G 0243 33 81 1175 1739 pc) argues for its authenticity. Internally, its case is equally strong in that its inclusion is grammatically rough (διό is hardly necessary to convey purpose, especially since Paul uses ἵνα [{ina, “so that“] next).

▼ Or “to harass.”

▼ The phrase “so that I might not become arrogant” is repeated here because it occurs in the Greek text two times in the verse. Although redundant, it is repeated because of the emphatic nature of its affirmation.

▼ Here καί (kai) has been translated as “but” because of the contrast implicit in the context.

▼ Or “is sufficient.”

▼ The majority of later mss (א² A^c D¹ Ψ 0243 0278 33 1739 1881 Maj.) as well as some versional witnesses include the pronoun “my” here, but the omission of the pronoun has excellent external support (Ƥ^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.

▼ The pronoun “my” was supplied in the translation to clarify the sense of Paul’s expression.

▼ Or “my power comes to full strength.”

▼ “Most gladly,” a comparative form used with superlative meaning and translated as such.

▼ Or “may rest on.”

▼ Or “I take delight in.”

▼ Or “calamities.”

▼ Or “I am in no way inferior.”

▼ Or “patience,” “endurance.”

▼ Or “and miracles.”

▼ Grk “For in what respect.”

▼ Grk “children ought not,” but this might give the impression that children are not supposed to support sick or aging parents in need of help. That is not what Paul is saying. His point is that children should not have to pay their parent’s way.

▼ Grk “souls.”

▼ The Greek construction anticipates a negative answer, indicated by the ‘tag’ question “have I?” at the end of the clause. The question is rhetorical.

▼ The words “to visit you” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, and must be supplied for the modern reader.

▼ Grk “the.”

▼ The Greek construction anticipates a negative answer, indicated by the ‘tag’ question “did he?” at the end of the clause.

▼ Grk “[Did we not walk] in the same tracks?” This is an idiom that means to imitate someone else or to behave as they do. Paul’s point is that he and Titus have conducted themselves in the same way toward the Corinthians. If Titus did not take advantage of the Corinthians, then neither did Paul.

▼ The reading “all this time” (πάλαι, palai) is found in several early and important Alexandrian and Western witnesses including א* A B F G 0243 6 33 81 365 1175 1739 1881 lat; the reading πάλιν (palin, “again”) is read by א² D Ψ 0278 Maj. sy bo; the reading οὐ πάλαι (ou palai) is read by Ƥ⁴⁶, making the question even more emphatic. The reading of Ƥ⁴⁶ could only have arisen from πάλαι. The reading πάλιν is significantly easier (“are you once again thinking that we are defending ourselves?”), for it softens Paul’s tone considerably. It thus seems to be a motivated reading and cannot easily explain the rise of πάλαι. Further, πάλαι has considerable support in the Alexandrian and Western witnesses, rendering it virtually certain as the original wording here.

▼ Or “for your strengthening”; Grk “for your edification.”

▼ Grk “and I will be found by you.” The passive construction has been converted to an active one in the translation.

▼ The words “I am afraid that” are not repeated in the Greek text, but are needed for clarity.

▼ Or “intense anger, hostility.”

▼ The words “I am afraid that” are not repeated in the Greek text from v. 20, but are needed for clarity.

▼ Or “I will mourn over.”

▼ The word “visit” is not in the Greek text, but is implied.

▼ Grk “By the mouth.”

▼ A quotation from Deut 19:15 (also quoted in Matt 18:16; 1 Tim 5:19).

▼ The word “anyone” is not in the Greek text but is implied.

▼ Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

▼ Or “unless indeed you are disqualified.”

▼ Or “that we are not disqualified.”

▼ Or “that we may appear to be approved.”

▼ Or “what is good.”

▼ Or “even if we appear disapproved.”

▼ Or “fully equipped.”

▼ 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.”

▼ The words “with you” are not in the Greek text, but are implied.

▼ Grk “brothers.” See note on the phrase “brothers and sisters” in 1:8.

▼ The versification of vv. 12 and 13 in the NET Bible (so also NRSV, NLT) is according to the versification in the NA²⁷ and UBS⁴ editions of the Greek text. Some translations, however, break the material up into three verses, i.e., 12–14 (NKJV, NASB, NIV). The same material has been translated in each case; the only difference is the versification of that material.

▼ Or “communion.”

▼ Most witnesses, especially later ones (א² D Ψ Maj. lat sy bo), conclude this letter with ἀμήν (amēn, “amen”), while several early and important mss (Ƥ⁴⁶ 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.