2 Corinthians
Chapter 1

1 1 Paul, 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 holy ones throughout Achaia:

因天主的旨意，做基督耶稣宗徒的保禄和弟茂德兄弟，致书于格林多的天主教会和全阿哈雅的众位圣徒：

2 grace to you and peace from God our Father and the Lord Jesus Christ.

愿恩宠与平安由我们的父天主，和主耶稣基督赐给你们！

3 Blessed be the God and Father of our Lord Jesus Christ, the Father of compassion and God of all encouragement, 2

愿我们的主耶稣基督的天主和父，仁慈的父和施与各种安慰的天主受赞扬，

4 who encourages us in our every affliction, so that we may be able to encourage those who are in any affliction with the encouragement with which we ourselves are encouraged by God.

是他在我们的各种磨难中，常安慰我们，为使我们能以自己由天主所亲受的安慰，去安慰那些在各种困难中的人。

5 For as Christ's sufferings overflow to us, so through Christ 3 does our encouragement also overflow.

因为基督所受的苦难，加于我们身上的越多，我们借着基督，所得的安慰也越多。

6 If we are afflicted, it is for your encouragement and salvation; if we are encouraged, it is for your encouragement, which enables you to endure the same sufferings that we suffer.

我们如果受磨难，那是为叫你们受安慰与得救；我们如果受安慰，那也是为叫你们受安慰；这安慰足以能使你们坚忍那与我所受的同样苦难。

7 Our hope for you is firm, for we know that as you share in the sufferings, you also share in the encouragement. 4

为此，我们对你们所怀有的希望是坚定不移的，因为我们知道：你们怎样分受了痛苦，也要怎样同享安慰。

8 We do not want you to be unaware, brothers, of the affliction that came to us in the province of Asia; 5 we were utterly weighed down beyond our strength, so that we despaired even of life.

弟兄们！我们深愿你们知道，我们在亚细亚所受的磨难：我们受到了非人力所能忍受的重压，甚至连活的希望也没有了；

9 Indeed, we had accepted within ourselves the sentence of death, 6 that we might trust not in ourselves but in God who raises the dead.

而且我们自己也认为必死无疑，这是为叫我们不要倚靠自己，而只倚靠那使死人复活的天主。

10 He rescued us from such great danger of death, and he will continue to rescue us; in him we have put our hope (that) he will also rescue us again,

他由这样多的死亡危险中救援了我们，而今仍在施救，我们切望将来还要施救，

11 as you help us with prayer, so that thanks may be given by many on our behalf for the gift granted us through the prayers of many.

只要你们以祈祷协助我们；这样，因有许多人为我们求得恩赐，好使将来也有许多人替我们感恩。

12 7 8 For our boast is this, the testimony of our conscience that we have conducted ourselves in the world, and especially toward you, with the simplicity and sincerity of God, (and) not by human wisdom but by the grace of God.

我们认为光荣的事，就是有我们的良心作证：我们处世是本着由天主而来的直爽与真诚，并不是本着本性的智慧，而是本着天主的恩宠；对于你们尤其如此，

13 For we write you nothing but what you can read and understand, and I hope that you will understand completely,

因为我们给你们所写的，无非是你们所能朗诵，所能了解的。我盼望你们能完全了解我们，

14 as you have come to understand us partially, that we are your boast as you also are ours, on the day of (our) Lord Jesus.

就如你们对我们已有了几分了解，好在我们的主耶稣的日子上，我们是你们的夸耀，而你们也是我们的夸耀。

15 With this confidence I formerly intended to come 9 to you so that you might receive a double favor,

怀着这种信念，我原先有意到你们那里去，为使你们获得第二次的恩惠，

16 namely, to go by way of you to Macedonia, and then to come to you again on my return from Macedonia, and have you send me on my way to Judea.

并经过你们那里到马其顿，再由马其顿回到你们那里，然后由你们送我往犹太去。

17 So when I intended this, did I act lightly? 10 Or do I make my plans according to human considerations, so that with me it is ＂yes, yes＂ and ＂no, no＂?

那么，我怀着这种意思，难道是我行事轻浮吗？或者我定主意，是随情感定的，以致在我内有＂是＂而又＂非＂吗？

18 As God is faithful, 11 our word to you is not ＂yes＂ and ＂no.＂

天主是忠实的！我们对你们所说的话，并不是＂是＂而又＂非＂的，

19 For the Son of God, Jesus Christ, who was proclaimed to you by us, Silvanus and Timothy and me, was not ＂yes＂ and ＂no,＂ but ＂yes＂ has been in him.

因为借我们，即借我和息耳瓦诺同弟茂德，在你们中间所宣讲的天主子耶稣基督，并不是＂是＂而又＂非＂的，在他只有一个＂是＂

20 For however many are the promises of God, their Yes is in him; therefore, the Amen from us also goes through him to God for glory.

因为天主的一切恩许，在他内都成了＂是＂，为此也借着他，我们才答应＂阿们＂，使光荣藉我们归于天主。

21 12 But the one who gives us security with you in Christ and who anointed us is God;

那坚固我们同你们在基督内的，并给我们傅油的，就是天主；

22 he has also put his seal upon us and given the Spirit in our hearts as a first installment.

他在我们身上盖了印，并在我们心里赐下圣神作为抵押。

23 But I call upon God as witness, on my life, that it is to spare you that I have not yet gone to Corinth. 13

我指着我的性命呼号天主作证：我没有再到格林多去，是为了顾惜你们。

24 Not that we lord it over your faith; rather, we work together for your joy, for you stand firm in the faith.

这并不是说：在信仰方面我们愿管制你们，而是说：我们愿作你们喜乐的合作者，因为你们在信仰上已站稳了。



Footnotes(注解)

1 [1-11] The opening follows the usual Pauline form, except that the thanksgiving takes the form of a doxology or glorification of God (2 Cor 1:3). This introduces a meditation on the experience of suffering and encouragement shared by Paul and the Corinthians (2 Cor 1:4-7), drawn, at least in part, from Paul's reflections on a recent affliction (2 Cor 1:8-10). The section ends with a modified and delayed allusion to thanksgiving (2 Cor 1:11).

2 [3] God of all encouragement: Paul expands a standard Jewish blessing so as to state the theme of the paragraph. The theme of ＂encouragement＂ or ＂consolation＂ (paraklesis) occurs ten times in this opening, against a background formed by multiple references to ＂affliction＂ and ＂suffering.＂

3 [5] Through Christ: the Father of compassion is the Father of our Lord Jesus (2 Cor 1:3); Paul's sufferings and encouragement (or ＂consolation＂) are experienced in union with Christ. Cf Luke 2:25: the ＂consolation of Israel＂ is Jesus himself.

4 [7] You also share in the encouragement: the eschatological reversal of affliction and encouragement that Christians expect (cf Matthew 5:4; Luke 6:24) permits some present experience of reversal in the Corinthians' case, as in Paul's.

5 [8] Asia: a Roman province in western Asia Minor, the capital of which was Ephesus.

6 [9-10] The sentence of death: it is unclear whether Paul is alluding to a physical illness or to an external threat to life. The result of the situation was to produce an attitude of faith in God alone. God who raises the dead: rescue is the constant pattern of God's activity; his final act of encouragement is the resurrection.

7 [1:12-2:13] The autobiographical remarks about the crisis in Asia Minor lead into consideration of a crisis that has arisen between Paul and the Corinthians. Paul will return to this question, after a long digression, in 2 Cor 7:5-16. Both of these sections deal with travel plans Paul had made, changes in the plans, alternative measures adopted, a breach that opened between him and the community, and finally a reconciliation between them.

8 [12-14] Since Paul's own conduct will be under discussion here, he prefaces the section with a statement about his habitual behavior and attitude toward the community. He protests his openness, single-mindedness, and conformity to God's grace; he hopes that his relationship with them will be marked by mutual understanding and pride, which will constantly increase until it reaches its climax at the judgment. Two references to boasting frame this paragraph (2 Cor 1:12, 14), the first appearances of a theme that will be important in the letter, especially in 2 Cor 10-13; the term is used in a positive sense here (cf the note on 1 Cor 1:29-31).

9 [15] I formerly intended to come: this plan reads like a revision of the one mentioned in 1 Cor 16:5. Not until 2 Cor 1:23-2:1 will Paul tell us something his original readers already knew, that he has canceled one or the other of these projected visits.

10 [17] Did I act lightly?: the subsequent change of plans casts suspicion on the original intention, creating the impression that Paul is vacillating and inconsistent or that human considerations keep dictating shifts in his goals and projects (cf the counterclaim of 2 Cor 1:12). ＂Yes, yes＂ and ＂no, no＂: stating something and denying it in the same or the next breath; being of two minds at once, or from one moment to the next.

11 [18-22] As God is faithful: unable to deny the change in plans, Paul nonetheless asserts the firmness of the original plan and claims a profound constancy in his life and work. He grounds his defense in God himself, who is firm and reliable; this quality can also be predicated in various ways of those who are associated with him. Christ, Paul, and the Corinthians all participate in analogous ways in the constancy of God. A number of the terms here, which appear related only conceptually in Greek or English, would be variations of the same root, mn, in a Semitic language, and thus naturally associated in a Semitic mind, such as Paul's. These include the words yes (2 Cor 1:17-20), faithful (2 Cor 1:18), Amen (2 Cor 1:20), gives us security (2 Cor 1:21), faith, stand firm (2 Cor 24).

12 [21-22] The commercial terms gives us security, seal, first installment are here used analogously to refer to the process of initiation into the Christian life, perhaps specifically to baptism. The passage is clearly trinitarian. The Spirit is the first installment or ＂down payment＂ of the full messianic benefits that God guarantees to Christians. Cf Eph 1:13-14.

13 [23-24] I have not yet gone to Corinth: some suppose that Paul received word of some affair in Corinth, which he decided to regulate by letter even before the first of his projected visits (cf 2 Cor 1:16). Others conjecture that he did pay the first visit, was offended there (cf 2 Cor 2:5), returned to Ephesus, and sent a letter (2 Cor 2:3-9) in place of the second visit. The expressions to spare you (2 Cor 2:23) and work together for your joy (2 Cor 2:24) introduce the major themes of the next two paragraphs, which are remarkable for insistent repetition of key words and ideas. These form two clusters of terms in the English translation: (1) cheer, rejoice, encourage, joy; (2) pain, affliction, anguish. These clusters reappear when Paul resumes treatment of this subject in 2 Cor 7:5-16.

2 Corinthians
Chapter 2

1 For I decided not to come to you again in painful circumstances.

所以我拿定了主意，不再带忧苦到你们那里去，

2 For if I inflict pain upon you, then who is there to cheer me except the one pained by me?

因为如果我使你们忧苦，那么，除了那由我而受忧苦的人外，又有谁可使我欢乐呢？

3 And I wrote as I did 1 so that when I came I might not be pained by those in whom I should have rejoiced, confident about all of you that my joy is that of all of you.

为此，我写了那样的信，正是为避免我来到的时候，那本该叫我喜乐的，反而叫我忧苦，因为我相信你们众人都以我的喜乐为你们众人的喜乐。

4 For out of much affliction and anguish of heart I wrote to you with many tears, not that you might be pained but that you might know the abundant love I have for you.

我在万般的痛心忧苦中，流着许多泪给你们写了信，并不是为叫你们忧苦，而是为叫你们认清我对你们所有的爱，多么卓绝。

5 2 If anyone has caused pain, he has caused it not to me, but in some measure (not to exaggerate) to all of you.

如果有人使人忧苦，他不是使我忧苦，而是使你们众人，至少使一部份，免得我说得过火。

6 This punishment by the majority is enough for such a person,

这样的人，受了你们大多数人的谴责，已足够了；

7 so that on the contrary you should forgive and encourage him instead, or else the person may be overwhelmed by excessive pain.

你们宽恕劝慰他，反倒更好，免得他一时为过度的忧苦所吞噬。

8 Therefore, I urge you to reaffirm your love for him.

为此，我劝告你们对他再建起爱情来。

9 For this is why I wrote, to know your proven character, whether you were obedient in everything.

其实，也正是为此我才写了那信，为要考验你们，看你们是否在一切事上都服从命令。

10 Whomever you forgive anything, so do I. For indeed what I have forgiven, if I have forgiven anything, has been for you in the presence of Christ,

你们宽恕谁什么，我也宽恕，因为我所宽恕的──如果我曾宽恕过什么──是为你们的缘故，当着基督的面而宽恕的，

11 so that we might not be taken advantage of by Satan, for we are not unaware of his purposes.

免得我们让撒殚占了便宜，因为我们不是不知道他的心意。

12 3 When I went to Troas for the gospel of Christ, although a door was opened for me in the Lord,

当我为宣讲基督福音来到特洛阿时，虽然给我开了为主工作的大门，

13 4 I had no relief in my spirit because I did not find my brother Titus. So I took leave of them and went on to Macedonia.

但因我没有遇到我的弟兄弟铎，我的心神得不到安宁，遂辞别他们，到马其顿去了。

14 5 6 7 8 9 But thanks be to God, who always leads us in triumph in Christ and manifests through us the odor of the knowledge of him in every place.

感谢天主时常使我们在基督内参与凯旋的行列，并借我们在各处播扬认识基督的芬芳；

15 For we are the aroma of Christ for God among those who are being saved and among those who are perishing,

因为我们就是献与天主的基督的馨香，在得救的人中是，在丧亡的人中也是；

16 to the latter an odor of death that leads to death, to the former an odor of life that leads to life. Who is qualified 10 for this?

但为后者，是由死入死的芬芳；为前者，却是由生入生的芬芳。对这样的工作，谁够资格呢？

17 For we are not like the many who trade on the word of God; but as out of sincerity, indeed as from God and in the presence of God, we speak in Christ.

至少我们不像许多人为利而混乱了天主的道理；我们宣讲乃是出于真诚，出于天主，当着天主的面，在基督内。



Footnotes(注解)

1 [3,4] I wrote as I did: we learn for the first time about the sending of a letter in place of the proposed visit. Paul mentions the letter in passing, but emphasizes his motivation in sending it: to avoid being saddened by them (cf 1 Cor 2:1), and to help them realize the depth of his love. Another motive will be added in 2 Cor 7:12 - to bring to light their own concern for him. With many tears: it has been suggested that we may have all or part of this "tearful letter" somewhere in the Corinthian correspondence, either in 1 Cor 5 (the case of the incestuous man), or in 1 Cor as a whole, or in 2 Cor 2:10-13. None of these hypotheses is entirely convincing. See the note on 2 Cor 13:1.

2 [5-11] The nature of the pain (2 Cor 2:5) is unclear, though some believe an individual at Corinth rejected Paul's authority, thereby scandalizing many in the community. In any case, action has been taken, and Paul judges the measuresa adequate to right the situation (2 Cor 2:6). The follow-up directives he now gives are entirely positive: forgive, encourage, love. Overwhelmed (2 Cor 2:7): a vivid metaphor (literally "swallowed") that Paul employs positively at 2 Cor 5:4 and in 1 Cor 15:54 (2 Cor 2:7). It is often used to describe satanic activity (cf 1 Peter 5:8); note the reference to Satan here in 2 Cor 2:11.

3 [12-13] I had no relief: Paul does not explain the reason for his anxiety until he resumes the thread of his narrative at 2 Cor 7:5: he was waiting to hear how the Corinthians would respond to his letter. Since 2 Cor 7:5-16 describes their response in entirely positive terms, we never learn in detail why he found it necessary to defend and justify his change of plans, as in 2 Cor 1:15-24. Was this portion of the letter written before the arrival of Titus with his good news (2 Cor 7:6-7)?

4 [13] Macedonia: a Roman province in northern Greece.

5 [2:14-7:4] This section constitutes a digression within the narrative of the crisis and its resolution (2 Cor 1:12-2:13 and 2 Cor 7:5-16). The main component (2 Cor 2:14-6:10) treats the nature of Paul's ministry and his qualifications for it; this material bears some similarity to the defense of his ministry in chs 2 Cor 2:10-13, but it may well come from a period close to the crisis. This is followed by a supplementary block of material quite different in character and tone (2 Cor 6:14-7:1). These materials may have been brought together into their present position during final editing of the letter; appeals to the Corinthians link them to one another (2 Cor 6:11-13) and lead back to the interrupted narrative (2 Cor 7:2-4).

6 [2:14-6:10] The question of Paul's adequacy (2 Cor 2:16; cf 2 Cor 3:5) and his credentials (2 Cor 3:1-2) has been raised. Paul responds by an extended treatment of the nature of his ministry. It is a ministry of glory (2 Cor 3:7-4:6), of life (2 Cor 4:7-5:10), of reconciliation (2 Cor 5:11-6:10).

7 [14-16a] The initial statement plunges us abruptly into another train of thought. Paul describes his personal existence and his function as a preacher in two powerful images (2 Cor 2:14) that constitute a prelude to the development to follow.

8 [14a] Leads us in triumph in Christ: this metaphor of a festive parade in honor of a conquering military hero can suggest either a positive sharing in Christ's triumph or an experience of defeat, being led in captivity and submission (cf 2 Cor 4:8-11; 1 Cor 4:9). Paul is probably aware of the ambiguity, as he is in the case of the next metaphor.

9 [14b-16a] The odor of the knowledge of him: incense was commonly used in triumphal processions. The metaphor suggests the gradual diffusion of the knowledge of God through the apostolic preaching. The aroma of Christ: the image shifts from the fragrance Paul diffuses to the aroma that he is. Paul is probably thinking of the "sweet odor" of the sacrifices in the Old Testament (e.g., Genesis 8:21; Exodus 29:18) and perhaps of the metaphor of wisdom as a sweet odor (Sirach 24:15). Death . . . life: the aroma of Christ that comes to them through Paul is perceived differently by various classes of people. To some his preaching and his life (cf 1 Cor 1:17-2:6) are perceived as death, and the effect is death for them; others perceive him, despite appearances, as life, and the effect is life for them. This fragrance thus produces a separation and a judgment (cf the function of the "light" in John's gospel).

10 [16b-17] Qualified: Paul may be echoing either the self-satisfied claims of other preachers or their charges about Paul's deficiencies. No one is really qualified, but the apostle contrasts himself with those who dilute or falsify the preaching for personal advantage and insists on his totally good conscience: his ministry is from God, and he has exercised it with fidelity and integrity (cf 2 Cor 3:5-6).

2 Corinthians
Chapter 3

1 1 Are we beginning to commend ourselves again? Or do we need, as some do, letters of recommendation to you or from you?

我们岂又开始举荐我们自己吗？或者，难道我们也应像某些人一般，需要给你们递上荐书，或由你们写荐书吗？

2 You are our letter, 2 written on our hearts, known and read by all,

你们就是我们的荐书，是写在我们心上，为众人所共知共读的，

3 3 shown to be a letter of Christ administered by us, written not in ink but by the Spirit of the living God, not on tablets of stone but on tablets that are hearts of flesh.

因为明显地，你们就是我们供职所写的基督的书信：不是用墨水写的，而是以生活的天主圣神；不是写在石版上，而是在血肉的心版上。

4 4 Such confidence we have through Christ toward God.

我们借着基督在天主前才敢这样自信，

5 Not that of ourselves we are qualified to take credit for anything as coming from us; rather, our qualification comes from God,

但这并不是说：我们凭自己能够承担什么事，好似出于自己一般；而是说：我们所以够资格，是出于天主，

6 who has indeed qualified us as ministers of a new covenant, not of letter but of spirit; for the letter brings death, but the Spirit gives life. 5

并且是他使我们能够做新约的仆役：这约并不是在于文字，而是在于神，因为文字叫人死，神却叫人活。

7 6 7 Now if the ministry of death, carved in letters on stone, was so glorious that the Israelites could not look intently at the face of Moses because of its glory that was going to fade,

如果那以文字刻在石头上而属死的职务，尚且有过光荣──甚至以色列子民为了梅瑟面貌上易于消逝的光荣，不能注视他的面貌──

8 how much more 8 will the ministry of the Spirit be glorious?

那么，属神的职务，岂不更该有光荣吗？

9 For if the ministry of condemnation was glorious, the ministry of righteousness will abound much more in glory.

如果先前定罪的职务有过光荣，那么，成义的职务更该多么充满光荣！

10 Indeed, what was endowed with glory has come to have no glory in this respect because of the glory that surpasses it.

其实，那先前有过光荣的，因了这更超越的光荣，已算不得光荣了，

11 For if what was going to fade was glorious, how much more will what endures be glorious.

因为如果那易于消逝的曾一度有过光荣，那么，这常存的更该多么有光荣！

12 Therefore, since we have such hope, 9 we act very boldly

所以，我们既怀有这种希望，所以坦白行事，

13 and not like Moses, 10 who put a veil over his face so that the Israelites could not look intently at the cessation of what was fading.

不像梅瑟一般，将帕子蒙在脸上，免得以色列子民看到那易于消逝的光荣的终结；

14 Rather, their thoughts were rendered dull, for to this present day 11 the same veil remains unlifted when they read the old covenant, because through Christ it is taken away.

但是他们的心意陷于迟钝，因为直到今天，在读旧约时，同样的帕子仍然存在，没有揭去，因为只有在基督内才得除去；

15 To this day, in fact, whenever Moses is read, a veil lies over their hearts,

而且直到今天，几时读梅瑟时，还有帕子盖在他们的心上；

16 but whenever a person turns to the Lord the veil is removed.

他们几时转向主，帕子就会除掉。

17 Now the Lord is the Spirit, 12 and where the Spirit of the Lord is, there is freedom.

主就是那神；主的神在那里，那里就有自由。

18 13 All of us, gazing with unveiled face on the glory of the Lord, are being transformed into the same image from glory to glory, as from the Lord who is the Spirit.

我们众人以揭开的脸面反映主的光荣的，渐渐地光荣上加光荣，都变成了与主同样的肖像，正如由主，即神在我们内所完成的。



Footnotes(注解)

1 [1] Paul seems to allude to certain preachers who pride themselves on their written credentials. Presumably they reproach him for not possessing similar credentials and compel him to spell out his own qualifications (2 Cor 4:2; 5:12; 6:4). The Corinthians themselves should have performed this function for Paul (2 Cor 5:12; cf 2 Cor 12:11). Since he is forced to find something that can recommend him, he points to them: their very existence constitutes his letter of recommendation (2 Cor 3:1-2). Others who engage in self-commendation will also be mentioned in 2 Cor 10:12-18.

2 [2-3] Mention of "letters of recommendation" generates a series of metaphors in which Paul plays on the word "letter": (1) the community is Paul's letter of recommendation (2 Cor 3:2a); (2) they are a letter engraved on his affections for all to see and read (2 Cor 3:2b); (3) they are a letter from Christ that Paul merely delivers (2 Cor 3:3a); (4) they are a letter written by the Spirit on the tablets of human hearts (2 Cor 3:3b). One image dissolves into another.

3 [3] This verse contrasts Paul's letter with those written . . . in ink (like the credentials of other preachers) and those written . . . on tablets of stone (like the law of Moses). These contrasts suggest that the other preachers may have claimed special relationship with Moses. If they were Judaizers zealous for the Mosaic law, that would explain the detailed contrast between the old and the new covenants (2 Cor 3:6; 4:7-6:10). If they were charismatics who claimed Moses as their model, that would explain the extended treatment of Moses himself and his glory (2 Cor 3:7-4:6). Hearts of flesh: cf Ezekiel's contrast between the heart of flesh that the Spirit gives and the heart of stone that it replaces (Ezekiel 36:26); the context is covenant renewal and purification that makes observance of the law possible.

4 [4-6] These verses resume 2 Cor 2:1-3:3. Paul's confidence (2 Cor 3:4) is grounded in his sense of God-given mission (2 Cor 2:17), the specifics of which are described in 2 Cor 3:1-3. 2 Cor 3:5-6 return to the question of his qualifications (2 Cor 2:16), attributing them entirely to God. 2 Cor 3:6 further spells out the situation described in v 3b and "names" it: Paul is living within a new covenant, characterized by the Spirit, which gives life. The usage of a new covenant is derived from Jeremiah 31:31-33 a passage that also speaks of writing on the heart; cf 2 Cor 3:2.

5 [6] This verse serves as a topic sentence for 2 Cor 3:7-6:10. For the contrast between letter and spirit, cf Romans 2:29; 7:5-6.

6 [3:7-4:6] Paul now develops the contrast enunciated in 2 Cor 3:6b in terms of the relative glory of the two covenants, insisting on the greater glory of the new. His polemic seems directed against individuals who appeal to the glorious Moses and fail to perceive any comparable glory either in Paul's life as an apostle or in the gospel he preaches. He asserts in response that Christians have a glory of their own that far surpasses that of Moses.

7 [7] The ministry of death: from his very first words, Paul describes the Mosaic covenant and ministry from the viewpoint of their limitations. They lead to death rather than life (2 Cor 3:6-7; cf 2 Cor 4:7-5:10), to condemnation rather than reconciliation (2 Cor 3:9; cf 2 Cor 5:11-6:10). Was so glorious: the basic text to which Paul alludes is Exodus 34:29-35 to which his opponents have undoubtedly laid claim. Going to fade: Paul concedes the glory of Moses' covenant and ministry, but grants them only temporary significance.

8 [8-11] How much more: the argument "from the less to the greater" is repeated three times (2 Cor 3:8, 9, 11). 2 Cor 3:10 expresses another point of view: the difference in glory is so great that only the new covenant and ministry can properly be called "glorious" at all.

9 [12] Such hope: the glory is not yet an object of experience, but that does not lessen Paul's confidence. Boldly: the term parresia expresses outspoken declaration of Christian conviction (cf 2 Cor 4:1-2). Paul has nothing to hide and no reason for timidity.

10 [13-14a] Not like Moses: in Exodus Moses veiled his face to protect the Israelites from God's reflected glory. Without impugning Moses' sincerity, Paul attributes another effect to the veil. Since it lies between God's glory and the Israelites, it explains how they could fail to notice the glory disappearing. Their thoughts were rendered dull: the problem lay with their understanding. This will be expressed in 2 Cor 3:14b-16 by a shift in the place of the veil: it is no longer over Moses' face but over their perception.

11 [14b-16] The parallelism in these verses makes it necessary to interpret corresponding parts in relation to one another. To this present day: this signals the shift of Paul's attention to his contemporaries; his argument is typological, as in 1 Cor 10. The Israelites of Moses' time typify the Jews of Paul's time, and perhaps also Christians of Jewish origin or mentality who may not recognize the temporary character of Moses' glory. When they read the old covenant: the lasting dullness prevents proper appraisal of Moses' person and covenant. When his writings are read in the synagogue, a veil still impedes their understanding. Through Christ: i.e., in the new covenant. Whenever a person turns to the Lord: Moses in Exodus appeared before God without the veil and gazed on his face unprotected. Paul applies that passage to converts to Christianity: when they turn to the Lord fully and authentically, the impediment to their understanding is removed.

12 [17] The Lord is the Spirit: the "Lord" to whom the Christian turns (, 2 Cor 3:16) is the Spirit of whom Paul has been speaking, the life-giving Spirit of the living God (2 Cor 3:6, 8), the inaugurator of the new covenant and ministry, who is also the Spirit of Christ. The Spirit of the Lord: the Lord here is the living God (2 Cor 3:3), but there may also be an allusion to Christ as Lord (2 Cor 3:14, 16). Freedom: i.e., from the ministry of death (2 Cor 3:7) and the covenant that condemned (2 Cor 3:9).

13 [18] Another application of the veil image. All of us . . . with unveiled face: Christians (Israelites from whom the veil has been removed) are like Moses, standing in God's presence, beholding and reflecting his glory. Gazing: the verb may also be translated "contemplating as in a mirror"; 2 Cor 4:6 would suggest that the mirror is Christ himself. Are being transformed: elsewhere Paul speaks of transformation, conformity to Jesus, God's image, as a reality of the end time, and even 2 Cor 3:12 speaks of the glory as an object of hope. But the life-giving Spirit, the distinctive gift of the new covenant, is already present in the community (cf 2 Cor 1:22, the "first installment"), and the process of transformation has already begun. Into the same image: into the image of God, which is Christ (2 Cor 4:4).

2 Corinthians
Chapter 4

1 1 Therefore, since we have this ministry through the mercy shown us, we are not discouraged.

为此，我们既蒙垂青，获得了这职务，我们决不胆怯；

2 Rather, we have renounced shameful, hidden things; not acting deceitfully or falsifying the word of God, but by the open declaration of the truth we commend ourselves to everyone's conscience in the sight of God.

反而戒绝了一切可耻的隐瞒行为，不以狡猾行事，也不变通天主的道理，只是借着显示真理，在天主前将我们自己举荐于众人的良心。

3 And even though our gospel is veiled, 2 it is veiled for those who are perishing,

但如果说我们的福音也被蒙住了，那只是为丧亡的人蒙着，

4 in whose case the god of this age has blinded the minds of the unbelievers, so that they may not see the light of the gospel of the glory of Christ, who is the image of God.

因为今世的神已蒙蔽了这些不信者的心意，免得他们看见基督──天主的肖像──光荣福音的光明。

5 For we do not preach ourselves 3 but Jesus Christ as Lord, and ourselves as your slaves for the sake of Jesus.

因为我们不是宣传我们自己，而是宣传耶稣基督为主，我们只是因耶稣的缘故作了你们的奴仆。

6 4 For God who said, ＂Let light shine out of darkness,＂ has shone in our hearts to bring to light the knowledge of the glory of God on the face of (Jesus) Christ.

因为那吩咐‘光从黑暗中照耀’的天主，曾经照耀在我们心中，为使我们以那在【耶稣】基督的面貌上，所闪耀的天主的光荣的知识，来光照别人。

7 5 6 But we hold this treasure in earthen vessels, that the surpassing power may be of God and not from us.

但我们是在瓦器中存有这宝贝，为彰显那卓著的力量是属于天主，并非出于我们。

8 7 We are afflicted in every way, but not constrained; perplexed, but not driven to despair;

我们在各方面受了磨难，却没有被困住；绝了路，却没有绝望；

9 persecuted, but not abandoned; struck down, but not destroyed;

被迫害，却没有被弃舍；被打倒，却没有丧亡；

10 8 always carrying about in the body the dying of Jesus, so that the life of Jesus may also be manifested in our body.

身上时常带着耶稣的死状，为使耶稣的生活也彰显在我们身上。

11 For we who live are constantly being given up to death for the sake of Jesus, so that the life of Jesus may be manifested in our mortal flesh.

的确，我们这些活着的人，时常为耶稣的缘故被交于死亡，为使耶稣的生活也彰显在我们有死的肉身上。

12 9 So death is at work in us, but life in you.

这样看来，死亡施展在我们身上，生活却施展在你们身上。

13 10 Since, then, we have the same spirit of faith, according to what is written, ＂I believed, therefore I spoke,＂ we too believe and therefore speak,

但我们既然具有经上所载的：‘我信了，所以我说’那同样的信心，我们也信，所以也说，

14 knowing that the one who raised the Lord Jesus will raise us also with Jesus and place us with you in his presence.

因为我们知道那使主耶稣复活的，也要使我们与耶稣一起复活，并使我们与你们一同站在他前。

15 Everything indeed is for you, so that the grace bestowed in abundance on more and more people may cause the thanksgiving to overflow for the glory of God.

其实，这一切都是为了你们，为使获得恩宠的人越增多，感谢也越增加，好归光荣于天主。

16 11 12 Therefore, we are not discouraged; rather, although our outer self is wasting away, our inner self is being renewed day by day.

为此，我们决不胆怯，纵使我们外在的人日渐损坏，但我们内在的人却日日更新，

17 For this momentary light affliction is producing for us an eternal weight of glory beyond all comparison,

因为我们这现时轻微的苦难，正分外无比地给我们造就永远的光荣厚报，

18 as we look not to what is seen but to what is unseen; for what is seen is transitory, but what is unseen is eternal.

因为我们并不注目那看得见的，而只注目那看不见的；那看得见的，原是暂时的；那看不见的，才是永远的。



Footnotes(注解)

1 [1-2] A ministry of this sort generates confidence and forthrightness; cf 2 Cor 1:12-14; 2:17.

2 [3-4] Though our gospel is veiled: the final application of the image. Paul has been reproached either for obscurity in his preaching or for his manner of presenting the gospel. But he confidently asserts that there is no veil over his gospel. If some fail to perceive its light, that is because of unbelief. The veil lies over their eyes (2 Cor 3:14), a blindness induced by Satan, and a sign that they are headed for destruction (cf 2 Cor 2:15).

3 [5] We do not preach ourselves: the light seen in his gospel is the glory of Christ (2 Cor 4:4). Far from preaching himself, the preacher should be a transparent medium through whom Jesus is perceived (cf 2 Cor 4:10-11). Your slaves: Paul draws attention away from individuals as such and toward their role in relation to God, Christ, and the community; cf 1 Cor 3:5; 2 Cor 4:1

4 [6] Autobiographical allusion to the episode at Damascus clarifies the origin and nature of Paul's service; cf Acts 9:1-19; 22:3-16; 26:2-18. ＂Let light shine out of darkness＂: Paul seems to be thinking of Genesis 1:3 and presenting his apostolic ministry as a new creation. There may also be an allusion to Isaiah 9:1 suggesting his prophetic calling as servant of the Lord and light to the nations; cf Isaiah 42:6, 16; 49:6; 60:1-2, and the use of light imagery in Acts 26:13-23. To bring to light the knowledge: Paul's role in the process of revelation, expressed at the beginning under the image of the odor and aroma (2 Cor 2:14-15), is restated now, at the end of this first moment of the development, in the imagery of light and glory (2 Cor 4:3-6).

5 [4:7-5:10] Paul now confronts the difficulty that his present existence does not appear glorious at all; it is marked instead by suffering and death. He deals with this by developing the topic already announced in 2 Cor 3:3, 6, asserting his faith in the presence and ultimate triumph of life, in his own and every Christian existence, despite the experience of death.

6 [7] This treasure: the glory that he preaches and into which they are being transformed. In earthen vessels: the instruments God uses are human and fragile; some imagine small terracotta lamps in which light is carried.

7 [8-9] A catalogue of his apostolic trials and afflictions. Yet in these the negative never completely prevails; there is always some experience of rescue, of salvation.

8 [10-11] Both the negative and the positive sides of the experience are grounded christologically. The logic is similar to that of 2 Cor 1:3-11. His sufferings are connected with Christ's, and his deliverance is a sign that he is to share in Jesus' resurrection.

9 [12-15] His experience does not terminate in himself, but in others (12.15; cf 2 Cor 1, 4-5). Ultimately, everything is ordered even beyond the community, toward God (2 Cor 4:15; cf 2 Cor 1:11).

10 [13-14] Like the Psalmist, Paul clearly proclaims his faith, affirming life within himself despite death (2 Cor 4:10-11) and the life-giving effect of his experience upon the church (2 Cor 4:12, 14-15). And place us with you in his presence: Paul imagines God presenting him and them to Jesus at the parousia and the judgment; cf 2 Cor 11:2; Romans 14:10.

11 [16-18] In a series of contrasts Paul explains the extent of his faith in life. Life is not only already present and revealing itself (2 Cor 4:8-11, 16) but will outlast his experience of affliction and dying: it is eternal (2 Cor 4:17-18).

12 [16] Not discouraged: i.e., despite the experience of death. Paul is still speaking of himself personally, but he assumes his faith and attitude will be shared by all Christians. Our outer self: the individual subject of ordinary perception and observation, in contrast to the interior and hid, den self, which undergoes renewal. Is being renewed day by day: this suggests a process that has already begun; cf 2 Cor 3:18. The renewal already taking place even in Paul's dying is a share in the life of Jesus, but this is recognized only by faith (2 Cor 4:13, 18; 2 Cor 5:7).

  

2 Corinthians
Chapter 5

1 For we know that if our earthly dwelling, 1 a tent, should be destroyed, we have a building from God, a dwelling not made with hands, eternal in heaven.

因为我们知道：如果我们这地上帐棚式的寓所拆毁了，我们必由天主获得一所房舍，一所非人手所造，而永远在天上的寓所。

2 2 For in this tent we groan, longing to be further clothed with our heavenly habitation

诚然，我们在此叹息，因为我们切望套上那属天上的住所，

3 if indeed, when we have taken it off, 3 we shall not be found naked.

只要我们还穿著衣服，不是赤裸的。

4 For while we are in this tent we groan and are weighed down, because we do not wish to be unclothed 4 but to be further clothed, so that what is mortal may be swallowed up by life.

我们在这帐棚里的人，苦恼叹息，是由于我们不愿脱去衣服，而就套上另一层，为使这有死的为生命所吸收。

5 Now the one who has prepared us for this very thing is God, who has given us the Spirit as a first installment. 5

但那安排我们如此的，是天主，是他给我们赐下了圣神作抵押。

6 6 So we are always courageous, although we know that while we are at home in the body we are away from the Lord,

所以不论怎样，我们时常放心大胆，因为我们知道，我们几时住在这肉身内，就是与主远离──

7 for we walk by faith, not by sight.

因为我们现今只是凭信德往来，并非凭目睹──

8 Yet we are courageous, and we would rather leave the body and go home to the Lord.

我们放心大胆，是为更情愿出离肉身，与主同住。

9 Therefore, we aspire to please him, whether we are at home or away.

为此我们或住在或出离肉身，常专心以讨主的喜悦为光荣。

10 For we must all appear 7 before the judgment seat of Christ, so that each one may receive recompense, according to what he did in the body, whether good or evil.

因为我们众人都应出现在基督的审判台前，为使各人借他肉身所行的，或善或恶，领取相当的报应。

11 8 Therefore, since we know the fear of the Lord, we try to persuade others; but we are clearly apparent to God, and I hope we are also apparent to your consciousness.

我们既然知道主的可畏，遂尽力使人相信我们；我们在主前是显明的，我也盼望在你们的良心前也是显明的。

12 We are not commending ourselves to you again but giving you an opportunity to boast of us, so that you may have something to say to those who boast of external appearance rather than of the heart.

这并不是我们又向你们举荐自己，而是为给你们一个有为我们夸耀的机会，使你们有以对付那些只凭外貌，而不凭内心夸耀的人们，

13 For if we are out of our minds, 9 it is for God; if we are rational, it is for you.

因为如果说我们是发狂，那是为了天主；如果说我们是清醒，那是为了你们。

14 10 For the love of Christ impels us, once we have come to the conviction that one died for all; therefore, all have died.

因为基督的爱催迫着我们，因我们曾如此断定：既然一个人替众人死了；

15 He indeed died for all, so that those who live might no longer live for themselves but for him who for their sake died and was raised.

那么众人就都死了；他替众人死，是为使活着的人不再为自己生活，而是为替他们死而复活了的那位生活。

16 Consequently, 11 from now on we regard no one according to the flesh; even if we once knew Christ according to the flesh, yet now we know him so no longer.

所以我们从今以后，不再按人的看法认识谁了；纵使我们曾按人的看法认识过基督，但如今不再这样认识他了。

17 So whoever is in Christ is a new creation: the old things have passed away; behold, new things have come.

所以谁若在基督内，他就是一个新受造物，旧的已成过去，看，都成了新的。

18 12 And all this is from God, who has reconciled us to himself through Christ and given us the ministry of reconciliation,

这一切都是出于天主，他曾借基督使我们与他自己和好，并将这和好的职务赐给了我们：

19 namely, God was reconciling the world to himself in Christ, not counting their trespasses against them and entrusting to us the message of reconciliation.

这就是说：天主在基督内使世界与自己和好，不再追究他们的过犯，且将和好的话放在我们的口中。

20 So we are ambassadors for Christ, as if God were appealing through us. We implore you on behalf of Christ, be reconciled to God.

所以我们是代基督作大使了，好象是天主借着我们来劝勉世人。我们如今代基督请求你们：与天主和好罢！

21 13 For our sake he made him to be sin who did not know sin, so that we might become the righteousness of God in him.

因为他曾使那不认识罪的，替我们成了罪，好叫我们在他内成为天主的正义。


Footnotes(注解)

1 [1] Our earthly dwelling: the same contrast is restated in the imagery of a dwelling. The language recalls Jesus' saying about the destruction of the temple and the construction of another building not made with hands (Mark 14:58), a prediction later applied to Jesus' own body (John 2:20).

2 [2-5] 2 Cor 5:2-3 and 4 are largely parallel in structure. We groan, longing: see the note on 2 Cor 5:5. Clothed with our heavenly habitation: Paul mixes his metaphors, adding the image of the garment to that of the building. Further clothed: the verb means strictly "to put one garment on over another." Paul may desire to put the resurrection body on over his mortal body, without dying; 2 Cor 5:2, 4 permit this meaning but do not impose it. Or perhaps he imagines the resurrection body as a garment put on over the Christ-garment first received in baptism (Gal 3:27) and preserved by moral behavior (Romans 13:12-14; Col 3:12; cf Matthew 22:11-13). Some support for this interpretation may be found in the context; cf the references to baptism (2 Cor 5:5), to judgment according to works (2 Cor 5:10), and to present renewal (2 Cor 4:16), an idea elsewhere combined with the image of "putting on" a new nature (Eph 4:22-24; Col 3:1-5, 9-10).

3 [3] When we have taken it off: the majority of witnesses read "when we have put it on," i.e., when we have been clothed (in the resurrection body), then we shall not be without a body (naked). This seems mere tautology, though some understand it to mean: whether we are "found" (by God at the judgment) clothed or naked depends upon whether we have preserved or lost our original investiture in Christ (cf the previous note). In this case to "put it on" does not refer to the resurrection body, but to keeping intact the Christ-garment of baptism. The translation follows the western reading (Codex Bezae, Tertullian), the sense of which is clear: to "take it off" is to shed our mortal body in death, after which we shall be clothed in the resurrection body and hence not "naked" (cf 1 Cor 15:51-53).

4 [4] We do not wish to be unclothed: a clear allusion to physical death (2 Cor 4:16; 5:1). Unlike the Greeks, who found dissolution of the body desirable (cf Socrates), Paul has a Jewish horror of it. He seems to be thinking of the "intermediate period," an interval between death and resurrection. Swallowed up by life: cf 1 Cor 15:54.

5 [5] God has created us for resurrected bodily life and already prepares us for it by the gift of the Spirit in baptism. The Spirit as a first installment: the striking parallel to 2 Cor 5:1-5 in Romans 8:17-30 describes Christians who have received the "firstfruits" (cf "first installment" here) of the Spirit as "groaning" (cf 2 Cor 5:2, 4 here) for the resurrection, the complete redemption of their bodies. In place of clothing and building, Romans 8 uses other images for the resurrection: adoption and conformity to the image of the Son.

6 [6-9] Tension between present and future is expressed by another spatial image, the metaphor of the country and its citizens. At present we are like citizens in exile or far away from home. The Lord is the distant homeland, believed in but unseen (2 Cor 5:7).

7 [10] We must all appear: the verb is ambiguous: we are scheduled to "appear" for judgment, at which we will be "revealed" as we are (cf 2 Cor 11; 2:14; 4:10-11).

8 [11-15] This paragraph is transitional. Paul sums up much that has gone before. Still playing on the term "appearance," he reasserts his transparency before God and the Corinthians, in contrast to the self-commendation, boasting, and preoccupation with externals that characterize some others (cf 2 Cor 1:12-14; 2:14; 3:1; 3:7-4:6). 2 Cor 5:14 recalls 2 Cor 3:7-4:6, and sums up 2 Cor 4:7-5:10.

9 [13] Out of our minds: this verse confirms that a concern for ecstasy and charismatic experience may lie behind the discussion about "glory" in 2 Cor 3:7-4:6. Paul also enjoys such experiences but, unlike others, does not make a public display of them or consider them ends in themselves. Rational: the Greek virtue sophrosyne, to which Paul alludes, implies reasonableness, moderation, good judgment, self-control.

10 [14-15] These verses echo 2 Cor 4:14 and resume the treatment of "life despite death" from 2 Cor 4:7-5:10.

11 [16-17] Consequently: the death of Christ described in 2 Cor 5:14-15 produces a whole new order (2 Cor 5:17) and a new mode of perception (2 Cor 5:16). According to the flesh: the natural mode of perception, characterized as "fleshly," is replaced by a mode of perception proper to the Spirit. Elsewhere Paul contrasts what Christ looks like according to the old criteria (weakness, powerlessness, folly, death) and according to the new (wisdom, power, life); cf 2 Cor 5:15.21; 1 Cor 1:17-3:3. Similarly, he describes the paradoxical nature of Christian existence, e.g., in 2 Cor 4:10-11, 14. A new creation: rabbis used this expression to describe the effect of the entrance of a proselyte or convert into Judaism or of the remission of sins on the Day of Atonement. The new order created in Christ is the new covenant (2 Cor 3:6).

12 [18-21] Paul attempts to explain the meaning of God's action by a variety of different categories; his attention keeps moving rapidly back and forth from God's act to his own ministry as well. Who has reconciled us to himself: i.e., he has brought all into oneness. Not counting their trespasses: the reconciliation is described as an act of justification (cf "righteousness," 2 Cor 5:21); this contrasts with the covenant that condemned (2 Cor 3:8). The ministry of reconciliation: Paul's role in the wider picture is described: entrusted with the message of reconciliation (2 Cor 5:19), he is Christ's ambassador, through whom God appeals (2 Cor 5:20a). In v 20b Paul acts in the capacity just described.

13 [21] This is a statement of God's purpose, expressed paradoxically in terms of sharing and exchange of attributes. As Christ became our righteousness (1 Cor 1:30), we become God's righteousness (cf 2 Cor 5:14-15).

2 Corinthians
Chapter 6

1 1 2 Working together, then, we appeal to you not to receive the grace of God in vain.

我们与天主合作的人，也劝你们不要白受天主的恩宠──

2 For he says: ＂In an acceptable time 3 I heard you, and on the day of salvation I helped you.＂ Behold, now is a very acceptable time; behold, now is the day of salvation.

因为经上说：‘在悦纳的时候，我俯允了你；在救恩的时日，我帮助了你。’看！如今正是悦纳的时候；看，如今正是救恩的时日──

3 We cause no one to stumble 4 in anything, in order that no fault may be found with our ministry;

我们在任何事上，为避免这职务受诋毁，不但没有给任何人跌倒的因由，

4 5 6 on the contrary, in everything we commend ourselves as ministers of God, through much endurance, in afflictions, hardships, constraints,

反而处处表现我们自己，有如天主的仆役，就是以持久的坚忍，在艰难、贫乏、困苦之中，

5 beatings, imprisonments, riots, labors, vigils, fasts;

在拷打、监禁、暴乱之中，在劳若、不寝、不食之中，

6 7 by purity, knowledge, patience, kindness, in a holy spirit, in unfeigned love,

以清廉，以明智，以容忍，以慈惠，以圣神，以无伪的爱情，

7 in truthful speech, in the power of God; with weapons of righteousness at the right and at the left;

以真理的言辞，以天主的德能，以左右两手中正义的武器，

8 through glory and dishonor, insult and praise. We are treated as deceivers and yet are truthful; 8

历经光荣的凌辱，恶名和美名；像是迷惑人的，却是真诚的；

9 as unrecognized and yet acknowledged; as dying and behold we live; as chastised and yet not put to death;

像是人所不知的，却是人所共知的；像是待死的，看！我们却活着；像是受惩罚的，却没有置于死地；

10 as sorrowful yet always rejoicing; as poor yet enriching many; as having nothing and yet possessing all things.

像是忧苦的，却常常喜乐；像是贫困的，却使许多人富足；像是一无所有的，却无所不有。

11 9 We have spoken frankly to you, Corinthians; our heart is open wide.

格林多人啊！我们的口向你们张开了，我们的心也敞开了。

12 You are not constrained by us; you are constrained by your own affections.

你们在我们心内并不窄狭，而是你们的心肠窄狭。

13 As recompense in kind (I speak as to my children), be open yourselves.

为了以报还报，如今我对你们犹如对自己的孩子说：你们也敞开你们的心罢！

14 10 11 Do not be yoked with those who are different, with unbelievers. For what partnership do righteousness and lawlessness have? Or what fellowship does light have with darkness?

你们不要与不信的人共负一轭，因为正义与不法之间，那能有什么相通？或者，光明之于黑暗，那能有什么联系？

15 What accord has Christ with Beliar? Or what has a believer in common with an unbeliever?

基督之于贝里雅耳，那能有什么协和？或者，信者与不信者，那能有什么股份？

16 What agreement has the temple of God with idols? For we are the temple of the living God; as God said: ＂I will live with them and move among them, 12 and I will be their God and they shall be my people.

天主的殿与偶像，那能有什么相合？的确，我们就是生活的天主的殿，正如天主所说的：‘我要在他们内居住，我要在他们中徘徊；我要做他们的天主，他们要做我的百姓。’

17 Therefore, come forth from them and be separate,＂ says the Lord, ＂and touch nothing unclean; then I will receive you

为此，‘你们应当从他们中间出来，离开他们──这是上主说的──你们不可触摸不洁之物，我要收纳你们，

18 and I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty.＂

我要做你们的父亲，你们要做我的子女；这是全能的上主说的。’



Footnotes(注解)

1 [1-10] This paragraph is a single long sentence in the Greek, interrupted by the parenthesis of 2 Cor 6:2. The one main verb is ＂we appeal.＂ In this paragraph Paul both exercises his ministry of reconciliation (cf 2 Cor 5:20) and describes how his ministry is exercised: the ＂message of reconciliation＂ (2 Cor 5:19) is lived existentially in his apostolic experience.

2 [1] Not to receive . . . in vain: i.e., conform to the gift of justification and new creation. The context indicates how this can be done concretely: become God's righteousness (2 Cor 5:21), not live for oneself (2 Cor 5:15) be reconciled with Paul (2 Cor 6:11-13; 7:2-3).

3 [2] In an acceptable time: Paul cites the Septuagint text of Isaiah 49:8; the Hebrew reads ＂in a time of favor＂; it is parallel to ＂on the day of salvation.＂ Now: God is bestowing favor and salvation at this very moment, as Paul is addressing his letter to them.

4 [3] Cause no one to stumble: the language echoes that of 1 Cor 8-10 as does the expression ＂no longer live for themselves＂ in 2 Cor 5:15. That no fault may be found: i.e., at the eschatological judgment (cf 1 Cor 4:2-5).

5 [4b-5] Through much endurance: this phrase functions as a subtitle; it is followed by an enumeration of nine specific types of trials endured.

6 [4a] This is the central assertion, the topic statement for the catalogue that follows. We commend ourselves: Paul's self-commendation is ironical (with an eye on the charges mentioned in 2 Cor 3:1-3) and paradoxical (pointing mostly to experiences that would not normally be considered points of pride but are perceived as such by faith). Cf also the self-commendation in 2 Cor 11:23-29. As ministers of God: the same Greek word, diakonos, means ＂minister＂ and ＂servant＂; cf 2 Cor 11:23, the central assertion in a similar context, and 1 Cor 3:5.

7 [6-7a] A list of virtuous qualities in two groups of four, the second fuller than the first.

8 [8b-10] A series of seven rhetorically effective antitheses, contrasting negative external impressions with positive inner reality. Paul perceives his existence as a reflection of Jesus' own and affirms an inner reversal that escapes outward observation. The final two members illustrate two distinct kinds of paradox or apparent contradiction that are characteristic of apostolic experience.

9 [11-13] Paul's tone becomes quieter, but his appeal for acceptance and affection is emotionally charged. References to the heart and their mutual relations bring the development begun in 2 Cor 2:14-3:3 to an effective conclusion.

10 [6:14-7:1] Language and thought shift noticeably here. Suddenly we are in a different atmosphere, dealing with a quite different problem. Both the vocabulary and the thought, with their contrast between good and evil, are more characteristic of Qumran documents or the Book of Revelation than they are of Paul. Hence, critics suspect that this section was inserted by another hand.

11 [14-16a] The opening injunction to separate from unbelievers is reinforced by five rhetorical questions to make the point that Christianity is not compatible with paganism. Their opposition is emphasized also by the accumulation of five distinct designations for each group. These verses are a powerful statement of God's holiness and the exclusiveness of his claims.

12 [16c-18] This is a chain of scriptural citations carefully woven together. God's covenant relation to his people and his presence among them (2 Cor 6:16) is seen as conditioned on cultic separation from the profane and cultically impure (2 Cor 6:17); that relation is translated into the personal language of the parent-child relationship, an extension to the community of the language of 2 Sam 7:14 (2 Cor 6:18). Some remarkable parallels to this chain are found in the final chapters of Revelation. God's presence among his people (Rev 21:22) is expressed there, too, by applying 2 Sam 7:14 to the community (Rev 21:7). There is a call to separation (Rev 18:4) and exclusion of the unclean from the community and its liturgy (Rev 21:27). The title ＂Lord Almighty＂ (Pantokrator) occurs in the New Testament only here in 2 Cor 6:18 and nine times in Rev.

2 Corinthians
Chapter 7

1 Since we have these promises, beloved, let us cleanse ourselves from every defilement of flesh and spirit, making holiness perfect in the fear of God.

所以，亲爱的！我们既有这些恩许，就当洁净自己，除去肉体和心灵上的一切玷污，以敬畏天主之情来成就圣德。

2 1 Make room for us; we have not wronged anyone, or ruined anyone, or taken advantage of anyone.

容纳我们罢！我们并没有侵犯过谁，没有败坏过谁，也没有占过谁的便宜。

3 I do not say this in condemnation, for I have already said that you are in our hearts, that we may die together and live together.

我说这话，并不是为定你们罪，因为我以前曾说过：你们常在我们心中，甚至于同死同生。

4 I have great confidence in you, I have great pride in you; I am filled with encouragement, I am overflowing with joy all the more because of all our affliction.

我对你们大可放心，我为了你们也很可夸耀；我充满了安慰，在我们各样的苦难中，我格外充满喜乐，

5 2 3 4 For even when we came into Macedonia, our flesh had no rest, but we were afflicted in every way--external conflicts, internal fears.

因为自从我们到了马其顿，我们的肉身没有得到一点安宁，反而处处遭难：外有争斗，内有恐惧。

6 But God, who encourages the downcast, encouraged us by the arrival of Titus,

但那安慰谦卑人的天主，以弟铎的来临安慰了我们；

7 and not only by his arrival but also by the encouragement with which he was encouraged in regard to you, as he told us of your yearning, your lament, your zeal for me, so that I rejoiced even more.

不但以他的来临，而且以他由你们所得的安慰，安慰了我们，因为他把你们的切望，你们的悲痛，你们对我的热忱，都给我们报告了，致令我更加喜欢。

8 5 For even if I saddened you by my letter, I do not regret it; and if I did regret it ((for) I see that that letter saddened you, if only for a while),

虽然我曾以那封信使你们忧苦了，我并不后悔，纵然我曾经后悔过──因为我看见那封信实在使你们忧苦了，虽然只是一时──

9 I rejoice now, not because you were saddened, but because you were saddened into repentance; for you were saddened in a godly way, so that you did not suffer loss in anything because of us.

如今我却喜欢，并不是因为你们忧苦了，而是你们忧苦以致于悔改，因为你们是按照天主的圣意而忧苦的，所以没有由我们受到什么损害。

10 For godly sorrow produces a salutary repentance without regret, but worldly sorrow produces death.

因为按照天主圣意而来的忧苦，能产生再不返悔的悔改，以致于得救；世间的忧苦却产生死亡。

11 For behold what earnestness this godly sorrow has produced for you, as well as readiness for a defense, and indignation, and fear, and yearning, and zeal, and punishment. In every way you have shown yourselves to be innocent in the matter.

且看，这种按照天主圣意而来的忧苦，在你们中产生了多大的热情，甚而辨白，而愤慨，而恐惧，而切望，而热忱，而谴责；在各方面，你们表明自己对那事件是无罪的。

12 So then even though I wrote to you, it was not on account of the one who did the wrong, or on account of the one who suffered the wrong, but in order that your concern for us might be made plain to you in the sight of God.

因此，虽然我从前给你们写了信，却不是为了那侵犯人的，也不是为了那受侵犯的，而是为要把你们对我们的热情，在天主面前表彰出来；

13 For this reason we are encouraged. And besides our encouragement, 6 we rejoice even more because of the joy of Titus, since his spirit has been refreshed by all of you.

为此我们得到了安慰。 在我们受安慰之外，我们尤其因弟铎的喜乐而更加喜乐，因为他的心神由你们众人得到宽慰，

14 For if I have boasted to him about you, I was not put to shame. No, just as everything we said to you was true, so our boasting before Titus proved to be the truth.

因为，我如果对弟铎夸耀过你们什么，我也不致于羞愧，因为我向他夸耀你们的话，成了真的，正如我们对你们所说的一切都是真的一样；

15 And his heart goes out to you all the more, as he remembers the obedience of all of you, when you received him with fear and trembling.

并且，他一想起你们众人的服从，怎样以敬畏和战栗的心情来接待他，他的心肠就越发倾向你们。

16 I rejoice, because I have confidence in you in every respect.

我真喜欢，因为我对你们在各方面都可以放心了！


Footnotes(注解)

1 [2-4] These verses continue the thought of 2 Cor 6:11-13, before the interruption of 2 Cor 6:14-7:1. 2 Cor 7:4 serves as a transition to the next section: the four themes it introduces (confidence; pride or "boasting"; encouragement; joy in affliction) are developed in 2 Cor 7:5-16. All have appeared previously in the letter.

2 [5-16] This section functions as a peroration or formal summing up of the whole first part of the letter, 2 Cor 7:1-7. It deals with the restoration of right relations between Paul and the Corinthians, and it is marked by fullness and intensity of emotion.

3 [5-7] Paul picks up the thread of the narrativeinterrupted at 2 Cor 2:13 (2 Cor 7:5) and describes the resolution of the tense situation there depicted (2 Cor 7:6-7). Finally Titus arrives and his coming puts an end to Paul's restlessness (2 Cor 2:13; 2 Cor 7:5), casts out his fears, and reverses his mood. The theme of encouragement and affliction is reintroduced (cf 2 Cor 1:3-11); here, too, encouragement is traced back to God and is described as contagious (2 Cor 7:6). The language of joy and sorrow also reappears in 2 Cor 7:7 (cf 2 Cor 1:23-2:1 and the note on 2 Cor 1:23-24).

4 [5] Macedonia: see the note on 2 Cor 2:13.

5 [8-12] Paul looks back on the episode from the viewpoint of its ending. The goal of their common activity, promotion of their joy (2 Cor 1:24), has been achieved, despite and because of the sorrow they felt. That sorrow was God-given. Its salutary effects are enumerated fully and impressively in 2 Cor 7:10-11; not the least important of these is that it has revealed to them the attachment they have to Paul.

6 [13-16] Paul summarizes the effect of the experience on Titus: encouragement, joy, love, relief. Finally, he describes its effects on himself: encouragement, joy, confidence, pride or "boasting" (i.e., the satisfaction resulting from a boast that proves well-founded; cf 2 Cor 7:4; 1:12, 14).

2 Corinthians
Chapter 8

1 1 2 3 4 We want you to know, brothers, of the grace of God that has been given to the churches of Macedonia,

弟兄们！如今我们愿意告诉你们：天主在马其顿各教会所施与的恩惠，

2 5 for in a severe test of affliction, the abundance of their joy and their profound poverty overflowed in a wealth of generosity on their part.

就是他们在患难频繁的试探中所充满的喜乐，和他们极度的贫困所涌出的丰厚慷慨。

3 6 For according to their means, I can testify, and beyond their means, spontaneously,

我可以作证：他们是尽了力量，甚至超过了力量，自动的捐输，

4 they begged us insistently for the favor of taking part in the service to the holy ones,

再三恳求我们准他们分享供应圣徒的恩惠。

5 and this, not as we expected, but they gave themselves first to the Lord and to us 7 through the will of God,

他们所作的，不但如我们所盼望的，而且按照天主的旨意，把自己先奉献给主也献给了我们；

6 so that we urged Titus 8 that, as he had already begun, he should also complete for you this gracious act also.

因此，我们请求弟铎，他既然开始了这慈善的事，也在你们中予以完成。

7 9 Now as you excel in every respect, in faith, discourse, knowledge, all earnestness, and in the love we have for you, may you excel in this gracious act also.

就如你们在一切事上，在信德、语言、知识和各种热情上，并在我们所交于你们的爱情上，超群出众，这样也要在这慈善事上超群出众。

8 I say this not by way of command, but to test the genuineness of your love by your concern for others.

我说这话并不是出命，而是借别人的热情来试验你们爱情的真诚。

9 10 For you know the gracious act of our Lord Jesus Christ, that for your sake he became poor although he was rich, so that by his poverty you might become rich.

因为你们知道我们的主耶稣基督的恩赐：衪本是富有的，为了你们却成了贫困的，好使你们因着他的贫困而成为富有的。

10 And I am giving counsel in this matter, for it is appropriate for you who began not only to act but to act willingly last year:

我在这事上只给你们贡献意见，因为这样更适合于你们，因为你们从去年不但已开始实行了，而且还是出于自愿。

11 complete it now, so that your eager 11 willingness may be matched by your completion of it out of what you have.

所以如今，请完成你们所实行的事罢！好使你们怎样甘心情愿，也怎样照所有的予以完成，

12 12 For if the eagerness is there, it is acceptable according to what one has, not according to what one does not have;

因为只要有甘心情愿在，蒙受悦纳是照所有的，不是照所无的。

13 not that others should have relief while you are burdened, but that as a matter of equality

这不是说要使别人轻松，叫你们为难；而是说要出于均匀：

14 your surplus at the present time should supply their needs, so that their surplus may also supply your needs, that there may be equality.

在现今的时候，你们的富裕弥补了他们的缺乏，好使他们的富裕也弥补你们的缺乏，这样就有了均匀，

15 As it is written: ＂Whoever had much did not have more, and whoever had little did not have less.＂

正如所记载的：‘多收的没有剩余，少收的也没有不足。’

16 13 But thanks be to God who put the same concern for you into the heart of Titus,

感谢天主，把我对你们所有的同样热情赐在弟铎的心里，

17 for he not only welcomed our appeal but, since he is very concerned, he has gone to you of his own accord.

因为他接受了我们的请求，而且因他更为关心，便自动地起身往你们那里去了。

18 With him we have sent the brother 14 who is praised in all the churches for his preaching of the gospel.

同时，我也打发了一位弟兄和他同去，这人在宣讲福音上所受的赞美传遍了各教会──

19 And not only that, but he has also been appointed our traveling companion by the churches in this gracious work administered by us for the glory of the Lord (himself) and for the expression of our eagerness.

不但如此，而且各教会也派定了他在这恩惠上作我们的旅伴，我们经管这事是为主的光荣，并为表现我们的好心──

20 This we desire to avoid, that anyone blame us 15 about this lavish gift administered by us,

我们这样防范，是为避免有人在我们所经管的这巨款上来毁谤我们，

21 for we are concerned for what is honorable not only in the sight of the Lord but also in the sight of others.

因为我们不但在主面前关心我们的美名，而且也在人的面前。

22 And with them we have sent our brother whom we often tested in many ways and found earnest, but who is now much more earnest because of his great confidence in you.

我们还打发了一位弟兄与他们同去，我们在许多事上，屡次证验过他是热情的；如今因他对你们大有信心，当然更加热情了。

23 As for Titus, he is my partner and co-worker for you; as for our brothers, they are apostles of the churches, the glory of Christ.

论到弟铎，他是我的同伴，为你们也是我的助手；论到我们的那两位弟兄，他们是教会的使者，是基督的光荣，

24 So give proof before the churches of your love and of our boasting about you to them. 16

所以你们要在众教会前，向他们证实你们的爱情，和我们对你们所有的夸耀。


Footnotes(注解)

1 [8:1-9:15] Paul turns to a new topic, the collection for the church in Jerusalem. There is an early precedent for this project in the agreement mentioned in Gal 2:6-10. According to Acts, the church at Antioch had sent Saul and Barnabas to Jerusalem with relief (Acts 11:27-30). Subsequently Paul organized a project of relief for Jerusalem among his own churches. Our earliest evidence for it comes in 1 Cor 16:1-4 -after it had already begun (see the notes there); by the time Paul wrote Romans 15:25-28 the collection was completed and ready for delivery. 2 Cor 8-9 contain what appear to be two letters on the subject. In them Paul gives us his fullest exposition of the meaning he sees in the enterprise, presenting it as an act of Christian charity and as an expression of the unity of the church, both present and eschatological. These chapters are especially rich in the recurrence of key words, on which Paul plays; it is usually impossible to do justice to these wordplays in the translation.

2 [1-24] This is a letter of recommendation for Titus and two unnamed companions, written from Macedonia probably at least a year later than 1 Cor 16. The recommendation proper is prefaced by remarks about the ideals of sharing and equality within the Christian community (2 Cor 8:1-15). Philippians 4:10-20 shows that Paul has reflected on his personal experience of need and relief in his relations with the community at Philippi; he now develops his reflections on the larger scale of relations between his Gentile churches and the mother church in Jerusalem.

3 [1-5] The example of the Macedonians, a model of what ought to be happening at Corinth, provides Paul with the occasion for expounding his theology of ＂giving.＂

4 [1] The grace of God: the fundamental theme is expressed by the Greek noun charis, which will be variously translated throughout these chapters as ＂grace＂ (2 Cor 8:1; 9:8, 14), ＂favor＂ (2 Cor 8:4), , ＂gracious act＂ (2 Cor 8:6, 7, 9) or ＂gracious work＂ (2 Cor 8:19), to be compared to ＂gracious gift＂ (1 Cor 16:3). The related term, eucharistia, ＂thanksgiving,＂ also occurs at 2 Cor 9:11, 12. The wordplay is not superficial; various mutations of the same root signal inner connection between aspects of a single reality, and Paul consciously exploits the similarities in vocabulary to highlight that connection.

5 [2] Three more terms are now introduced. Test (dokime): the same root is translated as ＂to test＂ (2 Cor 8:8) and ＂evidence＂ (2 Cor 9:13); it means to be tried and found genuine. Abundance: variations on the same root lie behind ＂overflow＂ (2 Cor 8:2; 9:12), ＂excel＂ (2 Cor 8:7), ＂surplus＂ (2 Cor 8:14), ＂superfluous＂ (2 Cor 9:1) ＂make abundant＂ and ＂have an abundance＂ (2 Cor 9:8). These expressions of fullness contrast with references to need (2 Cor 8:14; 9:12). Generosity: the word haplotes has nuances of both simplicity and sincerity; here and in 2 Cor 9:11, 13 it designates the singleness of purpose that manifests itself in generous giving.

6 [3-4] Paul emphasizes the spontaneity of the Macedonians and the nature of their action. They begged us insistently: the same root is translated as ＂urge,＂ ＂appeal,＂＂encourage＂ (2 Cor 8:6, 17; 9:5). Taking part: the same word is translated ＂contribution＂ in 2 Cor 9:13 and a related term as ＂partner＂ in 2 Cor 8:23. Service (diakonia): this word occurs also in 2 Cor 9:1, 13 as ＂service＂; in 2 Cor 9:12 it is translated ＂administration,＂ and in 2 Cor 8:19, 20 the corresponding verb is rendered ＂administer.＂

7 [5] They gave themselves . . . to the Lord and to us: on its deepest level their attitude is one of self-giving.

8 [6] Titus: 1 Cor 16 seemed to leave the organization up to the Corinthians, but apparently Paul has sent Titus to initiate the collection as well; 2 Cor 8:16-17 will describe Titus' attitude as one of shared concern and cooperation.

9 [7] The charitable service Paul is promoting is seen briefly and in passing within the perspective of Paul's theology of the charisms. Earnestness (spoude): this or related terms occur also in 2 Cor 8:22 (＂earnest＂) and 2 Cor 8:8, 16, 17 (＂concern＂).

10 [9] The dialectic of Jesus' experience, expressed earlier in terms of life and death (2 Cor 5:15), sin and righteousness (2 Cor 5:21), is now rephrased in terms of poverty and wealth. Many scholars think this is a reference to Jesus' preexistence with God (his ＂wealth＂) and to his incarnation and death (his ＂poverty＂), and they point to the similarity between this verse and Philippians 2:6-8. Others interpret the wealth and poverty as succeeding phases of Jesus' earthly existence, e.g., his sense of intimacy with God and then the desolation and the feeling of abandonment by God in his death (cf Mark 15:34).

11 [11] Eager: the word prothymia also occurs in 2 Cor 8:12, 19; 9:2.

12 [12-15] Paul introduces the principle of equality into the discussion. The goal is not impoverishment but sharing of resources; balance is achieved at least over the course of time. In 2 Cor 8:15 Paul grounds his argument unexpectedly in the experience of Israel gathering manna in the desert: equality was achieved, independently of personal exertion, by God, who gave with an even hand according to need. Paul touches briefly here on the theme of ＂living from God.＂

13 [16-24] In recommending Titus and his companions, Paul stresses their personal and apostolic qualities, their good dispositions toward the Corinthians, and their authority as messengers of the churches and representatives of Christ.

14 [18] The brother: we do not know the identity of this co-worker of Paul, nor of the third companion mentioned below in 2 Cor 8:22.

15 [20-22] That anyone blame us: 2 Cor 12:16-18 suggests that misunderstandings may indeed have arisen concerning Paul's management of the collection through the messengers mentioned here, but those same verses seem to imply that the Corinthians by and large would recognize the honesty of Paul's conduct in this area as in others (cf 2 Cor 6:3).

16 [24] As Paul began by holding up the Macedonians as examples to be imitated, he closes by exhorting the Corinthians to show their love (by accepting the envoys and by cooperating as the Macedonians do), thus justifying the pride Paul demonstrates because of them before other churches.

2 Corinthians
Chapter 9

1 1 Now about the service to the holy ones, it is superfluous for me to write to you,

其实，关于供应圣徒之事，我给你们写信原是多余的，

2 for I know your eagerness, about which I boast of you to the Macedonians, that Achaia 2 has been ready since last year; and your zeal has stirred up most of them.

因为我知道你们甘心情愿做。对这事，我曾向马其顿人夸耀过你们，说阿哈雅从去年就预备好了，并且你们的热心曾激励了很多的人，

3 Nonetheless, I sent the brothers 3 so that our boast about you might not prove empty in this case, so that you might be ready, as I said,

不过，我打发那几位弟兄去，好使我们在这方面所夸耀于你们的，不致于落空，好叫你们正如我所说过的，准备好了，

4 for fear that if any Macedonians come with me and find you not ready we might be put to shame (to say nothing of you) in this conviction.

免得万一马其顿人与我同去，见你们没有准备好，使我们在这件事上受到羞辱，那更不用说你们了。

5 So I thought it necessary to encourage the brothers to go on ahead to you and arrange in advance for your promised gift, so that in this way it might be ready as a bountiful gift and not as an exaction.

所以我认为必须请求那几位弟兄先到你们那里，把你们从前所应许的大量捐助先准备好，齐备的好象是出于大方，而不是出于小气。

6 Consider this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully.

再一说：小量播种的，也要小量收获；大量播种的，也要大量收获。

7 Each must do as already determined, without sadness or compulsion, for God loves a cheerful giver.

每人照心中所酌量的捐助，不要心痛，也不要勉强，因为‘天主爱乐捐的人。’

8 4 Moreover, God is able to make every grace abundant for you, so that in all things, always having all you need, you may have an abundance for every good work.

天主能丰厚地赐与你们各种恩惠，使你们在一切事上常十分充足，能多多行各种善事，

9 As it is written: ＂He scatters abroad, he gives to the poor; his righteousness endures forever.＂

正如经上记载说：‘衪博施济贫，衪的仁义永世常存。’

10 The one who supplies seed to the sower and bread for food will supply and multiply your seed and increase the harvest of your righteousness.

那供给播种者种子，而又供给食粮作吃食的，必要供给和增多你们的种子，且使你们仁义的出产增加，

11 5 You are being enriched in every way for all generosity, which through us produces thanksgiving to God,

叫你们事事富足，以致十分慷慨，致使人因此借着我们而产生出感谢天主的心情，

12 for the administration of this public service is not only supplying the needs of the holy ones but is also overflowing in many acts of thanksgiving to God.

因为办这种供应的事，不但补助了圣徒的贫乏，而还可叫许多人多多感谢天主。

13 Through the evidence of this service, you are glorifying God for your obedient confession of the gospel of Christ and the generosity of your contribution to them and to all others,

借着这次供应的证明，他们必要因你们而明认和服从基督的福音，和你们对他们以及众人的慷慨捐助，而光荣天主；

14 while in prayer on your behalf they long for you, because of the surpassing grace of God upon you.

同时，他们也必因天主在你们身上所赐的鸿恩，而为你们祈祷，而向往你们。

15 Thanks be to God for his indescribable gift!

感谢天主，为他莫可名言的恩赐！


Footnotes(注解)

1 [1-15] Quite possibly this was originally an independent letter, though it deals with the same subject and continues many of the same themes. In that case, it may have been written a few weeks later than 2 Cor 8, while the delegation there mentioned was still on its way.

2 [2] Achaia: see the note on Romans 15:26.

3 [3] I sent the brothers: the Greek aorist tense here could be epistolary, referring to the present; in that case Paul would be sending them now, and 2 Cor 9:9 would merely conclude the letter of recommendation begun in 2 Cor 9:8. But the aorist may also refer to a sending that is past as Paul writes; then 2 Cor 9:9, with its apparently fresh beginning, is a follow-up message entrusted to another carrier.

4 [8-10] The behavior to which he exhorts them is grounded in God's own pattern of behavior. God is capable of overwhelming generosity, as scripture itself attests (2 Cor 9:9), so that they need not fear being short. He will provide in abundance, both supplying their natural needs and increasing their righteousness. Paul challenges them to godlike generosity and reminds them of the fundamental motive for encouragement: God himself cannot be outdone.

5 [11-15] Paul's vision broadens to take in all the interested parties in one dynamic picture. His language becomes liturgically colored and conveys a sense of fullness. With a final play on the words charis and eucharistia (see the note on 2 Cor 8:1), he describes a circle that closes on itself: the movement of grace overflowing from God to them and handed on from them through Paul to others is completed by the prayer of praise and thanksgiving raised on their behalf to God.

2 Corinthians
Chapter 10

1 1 2 3 Now I myself, Paul, urge you through the gentleness and clemency of Christ, I who am humble when face to face with you, but brave toward you when absent,

我保禄──就是那在你们中面对面时就谦卑，不在的时候就对你们胆大的──亲自借基督的温和良善劝告你们，

2 4 I beg you that, when present, I may not have to be brave with that confidence with which I intend to act boldly against some who consider us as acting according to the flesh.

甚至求你们，不要叫我到你们那里时，因果敢而对你们大了胆──这种果敢，本来是我决意要对付那些，以我们为按照血肉行事的人的──

3 For, although we are in the flesh, we do not battle according to the flesh, 5

我们固然是在血肉中行事，却不是按照血肉而交战，

4 for the weapons of our battle are not of flesh but are enormously powerful, capable of destroying fortresses. We destroy arguments

因为我们作战的武器，不是属于血肉的，而是凭天主有力的武器，足以攻破坚固的堡垒：攻破人的诡辩，

5 and every pretension raising itself against the knowledge of God, and take every thought captive in obedience to Christ,

以及一切为反对天主的智识所树立的高寨，并掳获一切人的心意，使之服从基督；

6 and we are ready to punish every disobedience, once your obedience is complete.

并且我们已准备停留，及至你们完全服从时，来惩罚一切的不服从。

7 Look at what confronts you. Whoever is confident of belonging to Christ should consider that as he belongs to Christ, so do we. 6

你们看看摆在眼前的事实罢！如果有人自信是属于基督的，他自己该再想想：他怎样属于基督，我们也怎样是；

8 And even if I should boast a little too much of our authority, which the Lord gave for building you up and not for tearing you down, I shall not be put to shame.

因为，即便我对我们的权柄有一点过份的夸耀──这权柄原是主所赐与，为建树，而不是为破坏你们的──我也不羞愧，

9 7 May I not seem as one frightening you through letters.

免得有人以为我好象只会借着书信来恐吓你们。

10 For someone will say, ＂His letters are severe and forceful, but his bodily presence is weak, and his speech contemptible.＂

因为有人说：＂他的书信的确严厉而又强硬，但他本人在时却软弱无能，言语又空洞可轻。＂

11 Such a person must understand that what we are in word through letters when absent, that we also are in action when present.

这样的人该想一想：我们不在的时候，写信时在言语上是怎样，我们来到的时候，在行事上也必是这样。

12 8 Not that we dare to class or compare ourselves with some of those who recommend themselves. But when they measure themselves by one another and compare themselves with one another, they are without understanding.

其实，我们不敢拿自己与某些举荐自己的人同列或相比，他们是以自己来度量自己，以自己来跟自己相比，这决不是明智。

13 But we will not boast beyond measure but will keep to the limits 9 God has apportioned us, namely, to reach even to you.

我们夸耀却不越过范围，而只是按照天主所指给我们的界限范围，照这范围也一直达到你们那里。

14 For we are not overreaching ourselves, as though we did not reach you; we indeed first came to you with the gospel of Christ.

我们并没有过于伸展自己，好象从没有到达过你们那里似的，其实，是我们先带着基督的福音，到了你们那里的；

15 We are not boasting beyond measure, in other people's labors; yet our hope is that, as your faith increases, our influence among you may be greatly enlarged, within our proper limits,

我们并没有越过了范围，以别人的劳苦而夸耀；我们只希望因着你们信德的长进，在你们中按照指给我们的界限越发开展，

16 so that we may preach the gospel even beyond you, not boasting of work already done in another's sphere.

以致将福音传到你们以外的地方，但不在别人的界限内，以别人已成的事而夸耀。

17 ＂Whoever boasts, should boast in the Lord.＂ 10

‘凡要夸耀的，应当因主而夸耀。’

18 For it is not the one who recommends himself who is approved, 11 but the one whom the Lord recommends.

因为不是自己举荐自己的，那人是可取的，而是天主所举荐的。



Footnotes(注解)

1 [10:1-13:10] These final chapters have their own unity of structure and theme and could well have formed the body of a separate letter. They constitute an apologia on Paul's part, i.e., a legal defense of his behavior and his ministry; the writing is emotionally charged and highly rhetorical. In the central section (2 Cor 11:16-12:10), the apologia takes the form of a boast. This section is prepared for by a prologue (2 Cor 11:1-15) and followed by an epilogue (2 Cor 12:11-18), which are similar in content and structure. These sections, in turn, are framed by an introduction (2 Cor 10:1-18) and a conclusion (2 Cor 12:19-13:10), both of which assert Paul's apostolic authority and confidence and define the purpose of the letter. The structure that results from this disposition of the material is chiastic, i.e., the first element corresponds to the last, the second to the second last, etc., following the pattern a b c b', a'.

2 [1-18] Paul asserts his apostolic authority and expresses the confidence this generates in him. He writes in response to certain opinions that have arisen in the community and certain charges raised against him and in preparation for a forthcoming visit in which he intends to set things in order. This section gives us an initial glimpse of the situation in Corinth that Paul must address; much of its thematic material will be taken up again in the finale (2 Cor 12:19-13:10).

3 [1-2] A strong opening plunges us straight into the conflict. Contrasts dominate here: presence versus absence, gentleness-clemency-humility versus boldness-confidence-bravery. Through the gentleness and clemency of Christ: the figure of the gentle Christ, presented in a significant position before any specifics of the situation are suggested, forms a striking contrast to the picture of the bold and militant Paul (2 Cor 10:2-6); this tension is finally resolved in 2 Cor 13:3-4. Absent . . . present: this same contrast, with a restatement of the purpose of the letter, recurs in 2 Cor 13:10, which forms an inclusion with 2 Cor 10:1-2.

4 [2b-4a] Flesh: the Greek word sarx can express both the physical life of the body without any pejorative overtones (as in ＂we are in the flesh,＂ 3) and our natural life insofar as it is marked by limitation and weakness (as in the other expressions) in contrast to the higher life and power conferred by the Spirit; cf the note on 1 Cor 3:1. The wordplay is intended to express the paradoxical situation of a life already taken over by the Spirit but not yet seen as such except by faith. Lack of empirical evidence of the Spirit permits misunderstanding and misjudgment, but Paul resolutely denies that his behavior and effectiveness are as limited as some suppose.

5 [3b-6] Paul is involved in combat. The strong military language and imagery are both an assertion of his confidence in the divine power at his disposal and a declaration of war against those who underestimate his resources. The threat is echoed in 2 Cor 13:2-3.

6 [7-8] Belonging to Christ . . . so do we: these phrases already announce the pattern of Paul's boast in 2 Cor 11:21b-29, especially 2 Cor 11:22-23. For building you up and not for tearing you down: Paul draws on the language by which Jeremiah described the purpose of the prophetic power the Lord gave to him (Jeremiah 1:9-10; 12:16-17; 24:6). Though Paul's power may have destructive effects on others (2 Cor 10:2-6), its intended effect on the community is entirely constructive (cf 2 Cor 13:10). I shall not be put to shame: his assertions will not be refuted; they will be revealed as true at the judgment.

7 [9-10] Paul cites the complaints of some who find him lacking in personal forcefulness and holds out the threat of a personal parousia (both ＂return＂ and ＂presence＂) that will be forceful, indeed will be a demonstration of Christ's own power (cf 2 Cor 13:2-4).

8 [12-18] Paul now qualifies his claim to boldness, indicating its limits. He distinguishes his own behavior from that of others, revealing those ＂others＂ as they appear to him: as self-recommending, immoderately boastful, encroaching on territory not assigned to them, and claiming credit not due to them.

9 [13] Will keep to the limits: the notion of proper limits is expressed here by two terms with overlapping meanings, metron and kanon, which are played off against several expressions denoting overreaching or expansion beyond a legitimate sphere.

10 [17] Boast in the Lord: there is a legitimate boasting, in contrast to the immoderate boasting to which 2 Cor 10:13, 15 allude. God's work through Paul in the community is the object of his boast (2 Cor 10:13-16; 2 Cor 1:12-14) and constitutes his recommendation (2 Cor 3:1-3). Cf the notes on 2 Cor 1:12-14 and 1 Cor 1:29-31.

11 [18] Approved: to be approved is to come successfully through the process of testing for authenticity (cf 2 Cor 13:3-7 and the note on 2 Cor 8:2). Whom the Lord recommends: self-commendation is a premature and unwarranted anticipation of the final judgment, which the Lord alone will pass (cf 1 Cor 4:3-5). Paul alludes to this judgment throughout 2 Cor 10-13, frequently in final or transitional positions; cf 2 Cor 11:15; 12:19a; 13:3-7.

2 Corinthians
Chapter 11

1 1 2 If only you would put up with a little foolishness from me! Please put up with me.

巴不得你们容忍我一点狂妄！其实，你们也应容忍我，

2 3 For I am jealous of you with the jealousy of God, since I betrothed you to one husband to present you as a chaste virgin to Christ.

因为我是以天主的妒爱，妒爱你们。原来我已把你们许配给一个丈夫，把你们当作贞洁的童女献给了基督。

3 But I am afraid that, as the serpent deceived Eve 4 by his cunning, your thoughts may be corrupted from a sincere (and pure) commitment to Christ.

但我很怕你们的心意受到败坏，失去那对基督所有的赤诚和贞洁，就像那蛇以狡滑诱惑了厄娃一样。

4 For if someone comes and preaches another Jesus 5 than the one we preached, or if you receive a different spirit from the one you received or a different gospel from the one you accepted, you put up with it well enough.

如果有人来给你们宣讲另一个耶稣，不是我们所宣讲过的；或者你们领受另一神，不是你们所领受过的；或者另一福音，不是你们所接受过的，你们竟然都容忍了，真好啊！

5 6 For I think that I am not in any way inferior to these ＂superapostles.＂

真实，我以为我一点也不在那些超等的宗徒以下，

6 Even if I am untrained in speaking, I am not so in knowledge; in every way we have made this plain to you in all things. 7

纵使我拙于言词，却不拙于知识，这是我们在各方面，在各事上，对你们所表显出来的。

7 8 Did I make a mistake when I humbled myself so that you might be exalted, because I preached the gospel of God to you without charge?

难道我白白地给你们传报天主的福音，屈卑我自己为使你们高升，就有了不是吗？

8 I plundered other churches by accepting from them in order to minister to you.

我剥削了别的教会，取了酬资，为的是给你们服务啊！

9 And when I was with you and in need, I did not burden anyone, for the brothers who came from Macedonia supplied my needs. So I refrained and will refrain from burdening you in any way.

当我在你们那里时，虽受了匮乏，却没有连累过你们一个人，因为有从马其顿来的弟兄们，补助了我的匮乏，我一向在各方面设法避免连累你们，将来还要如此。

10 By the truth of Christ in me, this boast of mine shall not be silenced in the regions of Achaia.

基督的真理在我内，我敢说：我这种夸耀在阿哈雅地方是不会停止的。

11 9 And why? Because I do not love you? God knows I do!

为什么呢？因为我不爱你们吗？有天主知道！

12 And what I do I will continue to do, in order to end this pretext of those who seek a pretext for being regarded as we are in the mission of which they boast.

我现今作的，将来还要作，为避免给与那些找机会的人一个机会，免得人看出他们在所夸耀的事上也跟我们一样，

13 10 For such people are false apostles, deceitful workers, who masquerade as apostles of Christ.

因为这种人是假宗徒，是欺诈的工人，是冒充基督宗徒的。

14 And no wonder, for even Satan masquerades as an angel of light.

这并不希奇，因为连撒殚也常冒充光明的天使；

15 So it is not strange that his ministers also masquerade as ministers of righteousness. Their end will correspond to their deeds.

所以倘若他的仆役也冒充正义的仆役，并不算是大事；他们的结局必与他们的行为相对等。

16 11 12 13 I repeat, no one should consider me foolish; but if you do, accept me as a fool, so that I too may boast a little.

我再说：谁也不要以为我是狂妄的，若不然，你们就以我为狂妄看待罢！好叫我也稍微夸耀一下。

17 What I am saying I am not saying according to the Lord but as in foolishness, in this boastful state.

我在这夸耀的事上所要说的，不是按照主说的，而是如同在狂妄中说的。

18 Since many boast according to the flesh, I too will boast.

既有许多人按照俗见夸耀，我也要夸耀，

19 For you gladly put up with fools, since you are wise yourselves.

因为像你们那样明智的人，竟也甘心容忍了那些狂妄的人！

20 14 For you put up with it if someone enslaves you, or devours you, or gets the better of you, or puts on airs, or slaps you in the face.

因为，若有人奴役你们，若有人侵吞你们，若有人榨取你们，若有人对你们傲慢，若有人打你们的脸，你们竟然都容忍了！

21 To my shame I say that we were too weak! 15 But what anyone dares to boast of (I am speaking in foolishness) I also dare.

我惭愧的说：在这方面好象我们太软弱了！其实，若有人在什么事上敢夸耀──我狂妄地说：我也敢。

22 16 Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I.

他们是希伯来人？我也是。他们是以色列人？我也是。他们是亚巴郎的苗裔？我也是。

23 17 Are they ministers of Christ? (I am talking like an insane person.) I am still more, 18 with far greater labors, far more imprisonments, far worse beatings, and numerous brushes with death.

他们是基督的仆役？我疯狂地说：我更是。论劳碌，我更多；论监禁，更频繁；论拷打，过了量；冒死亡，是常事。

24 Five times at the hands of the Jews I received forty lashes minus one.

被犹太人鞭打了五次，每次四十下少一下；

25 Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, I passed a night and a day on the deep;

受扙击三次；被石击一次；遭翻船三次；在深海里度过了一日一夜，

26 on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my own race, dangers from Gentiles, dangers in the city, dangers in the wilderness, dangers at sea, dangers among false brothers;

又多次行路，遭遇江河的危险、盗贼的危险、由同族来的危险、由外邦人来的危险、城中的危险、旷野里的危险、海洋上的危险、假弟兄中的危险；

27 in toil and hardship, through many sleepless nights, through hunger and thirst, through frequent fastings, through cold and exposure.

劳碌辛苦，屡不得眠；忍饥受渴，屡不得食；忍受寒冷，赤身裸体；

28 And apart from these things, there is the daily pressure upon me of my anxiety for all the churches.

除了其余的事以外，还有我每日的繁务，对众教会的挂虑。

29 Who is weak, and I am not weak? Who is led to sin, and I am not indignant?

谁软弱，我不软弱呢？谁跌倒，我不心焦呢？

30 19 If I must boast, I will boast of the things that, show my weakness.

若必须夸耀，我就要夸耀我软弱的事。

31 20 The God and Father of the Lord Jesus knows, he who is blessed forever, that I do not lie.

主耶稣的天主和父，那应受颂扬于永远的，知道我不撒谎。

32 At Damascus, the governor under King Aretas guarded the city of Damascus, in order to seize me,

我在大马士革时，阿勒达王的总督把守了大马士革人的城，要逮捕我，

33 but I was lowered in a basket through a window in the wall and escaped his hands.

而我竟被人用篮子从窗口，沿着城墙系下，逃脱了他的手。



Footnotes（注解）

1 [1-15] Although these verses continue to reveal information about Paul's opponents and the differences he perceives between them and himself, 2 Cor 11:1 signals a turn in Paul's thought. This section constitutes a prologue to the boasting that he will undertake in 2 Cor 11:16-12:10, and it bears remarkable similarities to the section that follows the central boast, 2 Cor 12:11-18.

2 [1] Put up with a little foolishness from me: this verse indicates more clearly than the general statement of intent in 2 Cor 10:13 the nature of the project Paul is about to undertake. He alludes ironically to the Corinthians' toleration for others. Foolishness: Paul qualifies his project as folly from beginning to end; see the note on 2 Cor 11:16-12:10.

3 [2] Paul gives us a sudden glimpse of the theological values that are at stake. The jealousy of God: the perspective is that of the covenant, described in imagery of love and marriage, as in the prophets; cf 1 Cor 10:22. I betrothed you: Paul, like a father (cf 2 Cor 12:14), betroths the community to Christ as his bride (cf Eph 5:21-33) and will present her to him at his second coming. Cf Matthew 25:1-13 and the nuptial imagery in Rev 21.

4 [3] As the serpent deceived Eve: before Christ can return for the community Paul fears a repetition of the primal drama of seduction. Corruption of minds is satanic activity (see 2 Cor 2:11; 4:4). Satanic imagery recurs in 2 Cor 11:13-15, 20; 12:7b, 16-17; see the notes on these passages.

5 [4] Preaches another Jesus: the danger is specified, and Paul's opponents are identified with the cunning serpent. The battle for minds has to do with the understanding of Jesus, the Spirit, the gospel; the Corinthians have flirted with another understanding than the one that Paul handed on to them as traditional and normative.

6 [5] These ＂superapostles＂: this term, employed again in 2 Cor 12:11b, designates the opponents of whom Paul has spoken in 2 Cor 10 and again in 2 Cor 11:4. They appear to be intruders at Corinth. Their preaching is marked at least by a different emphasis and style, and they do not hesitate to accept support from the community. Perhaps these itinerants appeal to the authority of church leaders in Jerusalem and even carry letters of recommendation from them. But it is not those distant leaders whom Paul is attacking here. The intruders are ＂superapostles＂ not in the sense of the ＂pillars＂ at Jerusalem (Gal 2), but in their own estimation. They consider themselves superior to Paul as apostles and ministers of Christ, and they are obviously enjoying some success among the Corinthians. Paul rejects their claim to be apostles in any superlative sense (hyperlian), judging them bluntly as ＂false apostles,＂ ministers of Satan masquerading as apostles of Christ (2 Cor 11:13-15). On the contrary, he himself will claim to be a superminister of Christ (hyper ego, 2 Cor 11:23).

7 [6] Apparently found deficient in both rhetorical ability (cf 2 Cor 10:10) and knowledge (cf 2 Cor 10:5), Paul concedes the former charge but not the latter. In every way: in all their contacts with him revelation has been taking place. Paul, through whom God reveals the knowledge of himself (2 Cor 2:14), and in whom the death and life of Jesus are revealed (2 Cor 4:10-11; cf 2 Cor 6:4), also demonstrates his own role as the bearer of true knowledge. Cf 1 Cor 1:18-2:16.

8 [7-10] Abruptly Paul passes to another reason for complaints: his practice of preaching without remuneration (cf 1 Cor 9:3-18). He deftly defends his practice by situating it from the start within the pattern of Christ's own self-humiliation (cf 2 Cor 10:1) and reduces objections to absurdity by rhetorical questions (cf 2 Cor 12:13).

9 [11-12] Paul rejects lack of affection as his motive (possibly imputed to him by his opponents) and states his real motive, a desire to emphasize the disparity between himself and the others (cf 2 Cor 11:19-21). The topic of his gratuitous service will be taken up once more in 2 Cor 12:13-18. 1 Cor 9:15-18 gives a different but complementary explanation of his motivation.

10 [13-15] Paul picks up again the imagery of 2 Cor 11:3 and applies it to the opponents: they are false apostles of Christ, really serving another master. Deceitful . . . masquerade: deception and simulation, like cunning (2 Cor 11:3), are marks of the satanic. Angel of light: recalls the contrast between light and darkness, Christ and Beliar at 2 Cor 6:14-15. Ministers of righteousness: recalls the earlier contrast between the ministry of condemnation and that of righteousness (2 Cor 3:9). Their end: the section closes with another allusion to the judgment, when all participants in the final conflict will be revealed or unmasked and dealt with as they deserve.

11 [11:16-12:10] Paul now accepts the challenge of his opponents and indulges in boasting similar to theirs, but with differences that he has already signaled in 2 Cor 10:12-18 and that become clearer as he proceeds. He defines the nature of his project and unmistakably labels it as folly at the beginning and the end (2 Cor 11:16-23; 12:11). Yet his boast does not spring from ignorance (2 Cor 11:21; 12:6) nor is it concerned merely with human distinctions (2 Cor 11:18). Paul boasts ＂in moderation＂ (2 Cor 10:13, 15) and ＂in the Lord＂ (2 Cor 10:17).

12 [16-29] The first part of Paul's boast focuses on labors and afflictions, in which authentic service of Christ consists.

13 [16-21] These verses recapitulate remarks already made about the foolishness of boasting and the excessive toleration of the Corinthians. They form a prelude to the boast proper.

14 [20] Paul describes the activities of the ＂others＂ in terms that fill out the picture drawn in vv 11:3-4, 13-15. Much of the vocabulary suggests fleshly or even satanic activity. Enslaves: cf Gal 2:4. Devours: cf 1 Peter 5:8. Gets the better: the verb lambano means ＂to take,＂ but is used in a variety of senses; here it may imply financial advantage, as in the English colloquialism ＂to take someone.＂ It is similarly used at 2 Cor 12:16 and is there connected with cunning and deceit. Puts on airs: the same verb is rendered ＂raise oneself＂ (2 Cor 10:5) and ＂be too elated＂ (2 Cor 12:7).

15 [21] Paul ironically concedes the charge of personal weakness from 2 Cor 10:1-18 but will refute the other charge there mentioned, that of lack of boldness, accepting the challenge to demonstrate it by his boast.

16 [22] The opponents apparently pride themselves on their ＂Jewishness.＂ Paul, too, can claim to be a Jew by race, religion, and promise. Descendants of Abraham: elsewhere Paul distinguishes authentic from inauthentic heirs of Abraham and the promise (Romans 4:13-18; 9:7-13; 11:1; Gal 3:9, 27-29; cf John 8:33-47). Here he grants his opponents this title in order to concentrate on the principal claim that follows.

17 [23b-29] Service of the humiliated and crucified Christ is demonstrated by trials endured for him. This rhetorically impressive catalogue enumerates many of the labors and perils Paul encountered on his missionary journeys.

18 [23a] Ministers of Christ . . . I am still more: the central point of the boast (cf the note on 2 Cor 11:5). Like an insane person: the climax of his folly.

19 [11:30-12:10] The second part of Paul's boast, marked by a change of style and a shift in focus. After recalling the project in which he is engaged, he states a new topic: his weaknesses as matter for boasting. Everything in this section, even the discussion of privileges and distinctions, will be integrated into this perspective.

20 [31-32] The episode at Damascus is symbolic. It aptly illustrates Paul's weakness but ends in deliverance (cf 2 Cor 4:7-11).

2 Corinthians
Chapter 12

1 I 1 must boast; not that it is profitable, but I will go on to visions and revelations of the Lord.

若必须夸耀──固然无益──我就来说说主的显现和启示。

2 I know someone in Christ who, fourteen years ago (whether in the body or out of the body I do not know, God knows), was caught up to the third heaven.

我知道有一个在基督内的人，十四年前，被提到三层天上去──或在身内，我不知道，或在身外，我也不知道，惟天主知道──

3 And I know that this person (whether in the body or out of the body I do not know, God knows)

我知道这人──或在身内，或在身外，我不知道──天主知道──

4 was caught up into Paradise and heard ineffable things, which no one may utter.

他被提到乐园里去，听到了不可言传的话，是人不能说出的。

5 About this person 2 I will boast, but about myself I will not boast, except about my weaknesses.

对这样的人，我要夸耀；但为我自己，除了我的软弱外，我没有可夸耀的。

6 Although if I should wish to boast, I would not be foolish, for I would be telling the truth. But I refrain, so that no one may think more of me than what he sees in me or hears from me

其实，即使我愿意夸耀，我也不算是狂妄，因为我说的是实话；但是我绝口不谈，免得有人估计我，超过了他在我身上所见到的，或由我所听到的。

7 because of the abundance of the revelations. Therefore, that I might not become too elated, 3 a thorn in the flesh was given to me, an angel of Satan, to beat me, to keep me from being too elated.

免得我因那高超的启示而过于高举自己，故此在身体上给了我一根刺，就是撒殚的使者来拳击我，免得我过于高举自己。

8 Three times 4 I begged the Lord about this, that it might leave me,

关于这事，我曾三次求主使它脱离我；

9 5 but he said to me, 6 ＂My grace is sufficient for you, for power is made perfect in weakness.＂ I will rather boast most gladly of my weaknesses, in order that the power of Christ may dwell with me.

但主对我说：＂有我的恩宠为你够了，因为我的德能在软弱中才全显出来。＂所以我甘心情愿夸耀我的软弱，好叫基督的德能常在我身上。

10 Therefore, I am content with weaknesses, insults, hardships, persecutions, and constraints, for the sake of Christ; for when I am weak, then I am strong. 7

为此，我为基督的缘故，喜欢在软弱中，在凌辱中，在艰难中，在迫害中，在困苦中，因为我几时软弱，正是我有能力的时候。

11 8 I have been foolish. You compelled me, for I ought to have been commended by you. For I am in no way inferior to these ＂superapostles,＂ even though I am nothing.

我成了狂妄的人，那是你们逼我的。本来我该受你们的褒扬，因为纵然我不算什么，却一点也不在那些超等的宗徒以下。

12 9 The signs of an apostle were performed among you with all endurance, signs and wonders, and mighty deeds.

宗徒的记号，也在你们中间，以各种的坚忍，借着征兆、奇迹和异能，真正实现了；

13 10 In what way were you less privileged than the rest of the churches, except that on my part I did not burden you? Forgive me this wrong!

其实，除了我本人没有连累过你们这件事外，你们有什么不及别的教会之处呢？关于这个委屈，你们宽恕我罢！

14 Now I am ready to come to you this third time. And I will not be a burden, for I want not what is yours, but you. Children ought not to save for their parents, but parents for their children.

看，这已是第三次我预备好，到你们那里去，我还是不连累你们，因为我所求的不是你们的东西，而你们自己；原来不是儿女应为父母积蓄，而是父母该为儿女积蓄。

15 I will most gladly spend and be utterly spent for your sakes. If I love you more, am I to be loved less?

至于我，我甘心情愿为你们的灵魂付出一切，并将我自己也完全耗尽；难道我越多爱你们，就该少得你们的爱吗？

16 But granted that I myself did not burden you, yet I was crafty and got the better of you by deceit.

是啊！我没有连累过你们，但我是出于狡猾，以诡诈榨取了你们。

17 Did I take advantage of you through any of those I sent to you?

在我所打发到你们那里去的人中，难道我曾借着其中的一位，占过你们的便宜吗？

18 I urged Titus to go and sent the brother with him. Did Titus take advantage of you? Did we not walk in the same spirit? And in the same steps?

我曾请求了弟铎，并打发了一位弟兄同去；难道弟铎占过你们的便宜吗？我们行动来往，不是具有一样的心神，一样的步伐吗？

19 11 12 Have you been thinking all along that we are defending ourselves before you? In the sight of God we are speaking in Christ, and all for building you up, beloved.

到如今你们以为我是向你们申辩罢！其实，我们是在基督内当着天主的面说话；这一切，亲爱的，都是为建树你们，

20 For I fear that 13 when I come I may find you not such as I wish, and that you may find me not as you wish; that there may be rivalry, jealousy, fury, selfishness, slander, gossip, conceit, and disorder.

因为我怕我来到的时候，见你们不合于我所想望的，你们也见我不合于你们所想望的：就是怕有争端、嫉妒、愤怒、分裂、毁谤、挑唆、自大、纷乱；

21 I fear that when I come again 14 my God may humiliate me before you, and I may have to mourn over many of those who sinned earlier and have not repented of the impurity, immorality, and licentiousness they practiced.

又怕我到的时候，我的天主再使我在你们前受委屈，并为那许多从前犯了罪而不悔改他们所习行的不洁、淫乱和放荡的人而恸哭。



Footnotes(注解)

1 [1-4] In the body or out of the body: he seemed no longer confined to bodily conditions, but he does not claim to understand the mechanics of the experience. Caught up: i.e., in ecstasy. The third heaven . . . Paradise: ancient cosmologies depicted a multitiered universe. Jewish intertestamental literature contains much speculation about the number of heavens. Seven is the number usually mentioned, but the Testament of Levi (2:7-10; 3:1-4) speaks of three; God himself dwelt in the third of these. Without giving us any clear picture of the cosmos, Paul indicates a mental journey to a nonearthly space, set apart by God, in which secrets were revealed to him. Ineffable things: i.e., privileged knowledge, which it was not possible or permitted to divulge.

2 [5-7] This person: the indirect way of referring to himself has the effect of emphasizing the distance between that experience and his everyday life, just as the indirect someone in Christ (2 Cor 12:2) and all the passive verbs emphasize his passivity and receptivity in the experience. The revelations were not a personal achievement, nor were they meant to draw attention to any quality of his own.

3 [7] That I might not become too elated: God assures that there is a negative component to his experience, so that he cannot lose proper perspective; cf 2 Cor 1:9; 4:7-11. A thorn in the flesh: variously interpreted as a sickness or physical disability, a temptation, or a handicap connected with his apostolic activity. But since Hebrew ＂thorn in the flesh,＂ like English ＂thorn in my side,＂ refers to persons (cf Numbers 33:55; Ezekiel 28:24), Paul may be referring to some especially persistent and obnoxious opponent. The language of 2 Cor 12:7-8 permits this interpretation. If this is correct, the frequent appearance of singular pronouns in depicting the opposition may not be merely a stylistic variation; the singular may be provoked and accompanied by the image of one individual in whom criticism of Paul's preaching, way of life, and apostolic consciousness is concentrated, and who embodies all the qualities Paul attributes to the group. An angel of Satan: a personal messenger from Satan; cf the satanic language already applied to the opponents in 2 Cor 11:3, 13-15, 20.

4 [8] Three times: his prayer was insistent, like that of Jesus in Gethsemane, a sign of how intolerable he felt the thorn to be.

5 [9b-10a] Paul draws the conclusion from the autobiographical anecdote and integrates it into the subject of this part of the boast. Weaknesses: the apostolic hardships he must endure, including active personal hostility, as specified in a final catalogue (2 Cor 12:10a). That the power of Christ may dwell with me: Paul pinpoints the ground for the paradoxical strategy he has adopted in his self-defense.

6 [9] But he said to me: Paul's petition is denied; release and healing are withheld for a higher purpose. The Greek perfect tense indicates that Jesus' earlier response still holds at the time of writing. My grace is sufficient for you: this is not a statement about the sufficiency of grace in general. Jesus speaks directly to Paul's situation. Is made perfect: i.e., is given most fully and manifests itself fully.

7 [10] When I am weak, then I am strong: Paul recognizes a twofold pattern in the resolution of the weakness-power (and death-life) dialectic, each of which looks to Jesus as the model and is experienced in him. The first is personal, involving a reversal in oneself (Jesus, 2 Cor 13:4a; Paul, 2 Cor 1:9-10; 4:10-11; 6:9). The second is apostolic, involving an effect on others (Jesus, 2 Cor 5:14-15; Paul, 2 Cor 1:6; 4:12; 13:9). The specific kind of ＂effectiveness in ministry＂ that Paul promises to demonstrate on his arrival (2 Cor 13:4b; cf 2 Cor 10:1-11) involves elements of both; this, too, will be modeled on Jesus' experience and a participation in that experience (2 Cor 9; 13:3b), .

8 [11-18] This brief section forms an epilogue or concluding observation to Paul's boast, corresponding to the prologue in 2 Cor 11:1-15. A four-step sequence of ideas is common to these two sections: Paul qualifies his boast as folly (2 Cor 11:1; 12:11a), asserts his noninferiority to the ＂superapostles＂ (2 Cor 11:5; 12:11b), exemplifies this by allusion to charismatic endowments (2 Cor 11:6; 12:12), and finally denies that he has been a financial burden to the community (2 Cor 11:7-12; 12:13-18).

9 [12] Despite weakness and affliction (suggested by the mention of endurance), his ministry has been accompanied by demonstrations of power (cf 1 Cor 2:3-4). Signs of an apostle: visible proof of belonging to Christ and of mediating Christ's power, which the opponents require as touchstones of apostleship (2 Cor 12:11; cf 2 Cor 13:3).

10 [13-18] Paul insists on his intention to continue refusing support from the community (cf 2 Cor 11:8-12). In defending his practice and his motivation, he once more protests his love (cf 2 Cor 11:11) and rejects the suggestion of secret self-enrichment. He has recourse here again to language applied to his opponents earlier: ＂cunning＂ (2 Cor 11:3), ＂deceit＂ (2 Cor 11:13), ＂got the better of you＂ (see the note on 2 Cor 11:20), ＂take advantage＂ (2 Cor 2:11).

11 [12:19-13:10] This concludes the development begun in 2 Cor 10. In the chiastic arrangement of the material (see the note on 2 Cor 10:1-13:10), this final part corresponds to the opening; there are important similarities of content between the two sections as well.

12 [19] This verse looks back at the previous chapters and calls them by their proper name, a defense, an apologia (cf 1 Cor 9:3). Yet Paul insists on an important distinction: he has indeed been speaking for their benefit, but the ultimate judgment to which he submits is God's (cf 1 Cor 4:3-5). This verse also leads into the final section, announcing two of its themes: judgment and building up.

13 [20] I fear that . . . : earlier Paul expressed fear that the Corinthians were being victimized, exploited, seduced from right thinking by his opponents (2 Cor 11:3-4, 19-21). Here he alludes unexpectedly to moral disorders among the Corinthians themselves. The catalogue suggests the effects of factions that have grown up around rival apostles.

14 [21] Again: one can also translate, ＂I fear that when I come my God may again humiliate me.＂ Paul's allusion to the humiliation and mourning that may await him recall the mood he described in 2 Cor 2:1-4, but there is no reference here to any individual such as there is in 2 Cor 2:5-11. The crisis of 2 Cor 2 has happily been resolved by integration of the offender and repentance (2 Cor 7:4-16), whereas 2 Cor 12:21 is preoccupied with still unrepentant sinners. The sexual sins recall 1 Cor 5-7.

2 Corinthians
Chapter 13

1 This third time I am coming 1 to you. ＂On the testimony of two or three witnesses a fact shall be established.＂

这是我第三次要到你们那里去。‘无论什么事，凭两个或三个见证的口供，才得成立。’

2 I warned those who sinned earlier 2 and all the others, and I warn them now while absent, as I did when present on my second visit, that if I come again I will not be lenient,

我第二次在你们那里时已经说过，如今不在的时候，再预先向那些以前犯了罪的和其余的众人说：我若再来，必不宽容！

3 3 since you are looking for proof of Christ speaking in me. He is not weak toward you but powerful in you.

这是因为你们愿寻求基督在我内说话的证验，基督对你们并不是软弱的，相反，衪在你们中是有能力的。

4 For indeed he was crucified out of weakness, but he lives by the power of God. So also we are weak in him, but toward you we shall live with him by the power of God.

他虽然由于软弱而被钉在十字架上，却由于天主的德能仍然活着；我们也是一样，虽然我们在衪内也成了软弱的，但对于你们，我们却也要由于天主的德能同衪一起活着。

5 4 Examine yourselves to see whether you are living in faith. Test yourselves. Do you not realize that Jesus Christ is in you?--unless, of course, you fail the test.

你们该考查考查自己，是否仍站在信德上，你们要考验考验自己！难道你们自己认不出耶稣基督就在你们内吗？若不然，你们就是禁不起考验的。

6 I hope you will discover that we have not failed.

但我希望你们认清我们并不是经不起考验的。

7 But we pray to God that you may not do evil, not that we may appear to have passed the test but that you may do what is right, even though we may seem to have failed.

我们祈求天主，使你们不作什么恶事，并不是为显明我们是经得起考验的，而是为叫你们行善，使我们好似成为经不起考验的一般。

8 For we cannot do anything against the truth, but only for the truth.

因为我们并不能作什么来反对真理，只能拥护真理。

9 For we rejoice when we are weak but you are strong. What we pray for is your improvement.

因为几时我们软弱，而你们有能力，我们才喜欢；我们只求一件事：就是你们的成全。

10 5 I am writing this while I am away, so that when I come I may not have to be severe in virtue of the authority that the Lord has given me to build up and not to tear down.

为此，当我还未来到的时候，先写了这些，免得我来到的时候，要照主所赐给我的，那原来是为建树而不是为破坏的权柄，严厉处置你们。

11 6 Finally, brothers, rejoice. Mend your ways, encourage one another, agree with one another, live in peace, and the God of love and peace will be with you.

此外，弟兄们！你们要喜乐，要勉力成全，要服从劝勉，要同心合意，要彼此和睦；这样，仁爱与平安的天主必与你们同在。

12 Greet one another with a holy kiss. All the holy ones greet you.

你们要以圣吻彼此问候；这里的众圣徒都问候你们。

13 The grace of the Lord Jesus Christ and the love of God and the fellowship of the holy Spirit be with all of you.

愿主耶稣基督的恩宠，和天主的爱情，以及圣神的相通，常与你们众人相偕。


Footnotes(注解)

1 [1] This third time I am coming: designation of the forthcoming visit as the ＂third＂ (cf 2 Cor 12:14) may indicate that, in addition to his founding sojourn in Corinth, Paul had already made the first of two visits mentioned as planned in 2 Cor 1:15, and the next visit will be the long-postponed second of these. If so, the materials in 2 Cor 1:12-2:13 plus 2 Cor 7:4-16 and 2 Cor 10-13 may date from the same period of time, presumably of some duration, between Paul's second and third visit, though it is not clear that they are addressing the same crisis. The chronology is too unsure and the relations between sections of 2 Cor too unclear to yield any certainty. The hypothesis that 2 Cor 10-13 are themselves the ＂tearful letter＂ mentioned at 2 Cor 2:3-4 creates more problems than it solves.

2 [2] I warned those who sinned earlier: mention of unrepentant sinners (2 Cor 12:21 and here) and of an oral admonition given them on an earlier visit complicates the picture at the very end of Paul's development. It provides, in fact, a second explanation for the show of power that has been threatened from the beginning (2 Cor 10:1-6), but a different reason for it, quite unsuspected until now. It is not clear whether Paul is merely alluding to a dimension of the situation that he has not previously had occasion to mention, or whether some other community crisis, not directly connected with that behind 2 Cor 10-13, has influenced the final editing. I will not be lenient: contrast Paul's hesitation and reluctance to inflict pain in 2 Cor 1:23 and 2 Cor 2:1-4. The next visit will bring the showdown.

3 [3-4] Paul now gives another motive for severity when he comes, the charge of weakness leveled against him as an apostle. The motive echoes more closely the opening section (2 Cor 10:1-18) and the intervening development (especially 2 Cor 11:30-12:10). Proof of Christ speaking in me: the threat of 2 Cor 10:1-2 is reworded to recall Paul's conformity with the pattern of Christ, his insertion into the interplay of death and life, weakness and power (cf the note on 2 Cor 12:10b).

4 [5-9] Paul turns the challenge mentioned in 2 Cor 13:3 on them: they are to put themselves to the test to demonstrate whether Christ is in them. These verses involve a complicated series of plays on the theme of dokime (testing, proof, passing and failing a test). Behind this stands the familiar distinction between present human judgment and final divine judgment. This is the final appearance of the theme (cf 2 Cor 10:18; 11:15; 12:19).

5 [10] Authority . . . to build up and not to tear down: Paul restates the purpose of his letter in language that echoes 2 Cor 10:2, 8, emphasizing the positive purpose of his authority in their regard. This verse forms an inclusion with the topic sentence of the section (2 Cor 12:19), as well as with the opening of this entire portion of the letter (2 Cor 10:1-2).

6 [11-13] These verses may have originally concluded 2 Cor 10-13, but they have nothing specifically to do with the material of that section. It is also possible to consider them a conclusion to the whole of 2 Cor in its present edited form. The exhortations are general, including a final appeal for peace in the community. The letter ends calmly, after its many storms, with the prospect of ecclesial unity and divine blessing. The final verse is one of the clearest trinitarian passages in the New Testament.