2 Corinthians 3

ministered
While some translations have “delivered” (referring to the letter) or “cared for” (referring to the Corinthians), the word διακονέω (diakoneō) here is best and most literally translated as “ministered” (thus, referring to the Corinthians). One of the major themes of this epistle is that of ministry, with the root word διάκονος (diakonos) appearing 20 times throughout the letter. Consistent translation with the English words “minister” and “ministry” helps the reader to see this theme come out more clearly as the word is repeated throughout the letter. Here, Paul explains that because of the ministry of him and his fellow workers in the gospel toward the Corinthians, they are a living letter, or testimony, to the true apostleship of Paul and the others who ministered to them.

sufficient…sufficiency
The words “sufficient” and “sufficiency” here translate the Greek words ἱκανός (hikanos) and ἱκανότης (hikanotēs) respectively, which communicate the idea of having sufficient ability, status, or qualification for something. John the Baptist admitted that he was not “fit” (ἱκανός; hikanos) to remove Jesus’ sandals (Matt 3:11) and the Roman centurion in Matthew 8:8 told Jesus that he was not “good enough” (ἱκανός; hikanos) for Jesus to come under his roof. In the context here in 2 Corinthians, the word “sufficient” brings this idea out admirably, and its consistency throughout the letter helps readers make the proper intended connections. Paul and his ministry companions are not sufficient in themselves to carry out the ministry of the gospel. As Paul said earlier in 2:16, “who is sufficient [ἱκανός; hikanos] for these things?” Rather, their sufficiency is from God. He is the one who made them sufficient for the task (v. 6). The point is that they were not self-appointed apostles who pridefully saw themselves as good enough for the task; rather, because of God’s sufficiency, they were divinely equipped ministers carrying out the task entrusted to them.

sufficient
Refer to the discussion on verse 5 above.

ministers
Refer to the discussion on verse 3 above. It is important to translate διάκονος (diakonos) and its cognates with “minister” to show the continuance of Paul’s emphasis on ministry in this epistle. True ministers are highlighted throughout, but false ministers also arise later in the epistle, and are seen to be ministers of Satan (cf. 2 Cor 11:15, 23). Consistent translation of this terminology helps the reader to make such connections as the same terms appear throughout 2 Corinthians.

in glory
The phrase “in glory” literally translates the Greek phrase ἐν δόξῃ (en doxē). This communicates the idea that this ministry of the Spirit is glorious in such a way that it might be seen as fully surrounded by or shrouded in glory. Thus, the literal translation “in glory” provides a vivid description of the gloriousness of the Spirit’s ministry in contrast to the ministry of death (v. 7).

boldness
The word for “boldness” here is παρρησία (parrēsia), which some translations render as “boldness in speech” or “plainness of speech.” Here, the element of speech is not added (though the word παρρησία [parrēsia] does carry connotations of “freedom of speech” in the sense that one is not afraid to say something). This is because the phrase “in our speech” is not technically in the Greek text. Thus, the translation is kept as literal to the Greek as possible, and allows a pastor or teacher to bring out the finer nuances of the word when teaching.

brought to an end
The phrase “brought to an end” is from καταργέω (katargeō), which also occurred in verse 7. It was used there to show that the Mosaic Covenant and its glory (on Moses’ face) was being brought to an end by virtue of Moses’ veil. Thus, that covenant was a restricted one in that sense, as opposed to the abiding one—the New Covenant. Moreover, the Mosaic Covenant had to be so restricted, or “brought to an end,” because of its destructive and judging power. No one could see the outcome of that glory because the outcome is death in a ministry of condemnation. However, the final superiority of the New Covenant is not merely that it is unrestricted or has better results in both its inherent outcome and thereby the boldness with which it can be proclaimed. It also actually brings to an end the very reason why the Mosaic Covenant had to be so restrained to begin with—human sin and blindness.