2CO (Saint Paul's second letter to the Corinthians)
2CO.1 • 2CO.2 • 2CO.3 • 2CO.4 • 2CO.5 • 2CO.6 • 2CO.7 • 2CO.8 • 2CO.9 • 2CO.10 • 2CO.11 • 2CO.12 • 2CO.13
2CO.1
[2CO.1.1] Paul, a messenger of Christ Jesus, through the will of the Gods, and Timothy, the brother, to the assembly of the Gods that is in Corinth, with all the holy ones who are in all of Achaia. [§]
Paulos apostolos Khristou Iesou dia thelematos theou kai Timotheos ho adelphos te ekklesia tou theou te ouse en Korintho sun tois hagiois pasin tois ousin en hole te Akhaia
This verse introduces Paul and Timothy as messengers of the Gods, specifically of Christ Jesus, and addresses the assembly of the Gods which is located in Corinth, along with all the holy ones who are in all of Achaia. It emphasizes that their role is according to the will of the Gods.
[2CO.1.2] Favor to you and peace from the God, Father of you, and Lord Jesus Christ. [§]
kharis humin kai eireneh apo theou patros humon kai kurios Iesous Khristos.
This verse is from the New Testament, specifically Romans 1:7. "Kharis" means favor or grace. "Humin" is the plural "you". "Eirene" means peace. "Apo" means from. "Theou" is "the God". "Patros" means father. "Kurios" means Lord. "Iesous Khristos" is Jesus Christ.
[2CO.1.3] Blessed is the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort. [§]
Eulogetos ho theos kai pater tou kuriou hemon Iesou Christou, ho pater ton oiktirmon kai theos pasēs paraklēseōs.
This verse is from the New Testament, specifically a blessing or praise. 'Eulogetos' means blessed. 'Ho theos' means 'the God'. 'Kai pater' means 'and father'. 'Tou kuriou hemon' means 'of our Lord'. 'Iesou Christou' is 'Jesus Christ'. 'Ho pater ton oiktirmon' is 'the Father of mercies'. 'Theos pasēs paraklēseōs' is 'God of all comfort'.
[2CO.1.4] The comforter comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, through the comfort with which we ourselves are comforted by God. [§]
ho parakalon hemas epi pasai tei thlipsei hemon eis to dynasthai hemas parakalein tous en pasai thlipsei dia tes parakleseos hes parakaloumetha autoi hypo tou theou
This verse describes someone who comforts us in all our affliction, so that we are able to comfort those who are in any affliction, through the comfort with which we ourselves are comforted by God. The key words are 'parakalon' meaning comforter, 'thlipsis' meaning affliction, and 'theos' meaning God. We will translate 'parakalon' as 'the comforter', 'thlipsis' as 'affliction', and 'theos' as 'God'.
[2CO.1.5] Because as the sufferings of the Christ abound to us, so through the Christ also our encouragement abounds. [§]
hoti kathos perisseuei ta pathēmata tou Christou eis hēmas, houtos dia tou Christou perisseuei kai hē paraklēsis hēmōn.
This verse discusses the abundance of Christ's sufferings and how it corresponds with an abundance of our encouragement. 'hoti' means 'that' or 'because'. 'kathos' means 'as' or 'just as'. 'perisseuei' means 'abounds' or 'overflows'. 'ta pathēmata' means 'the sufferings'. 'tou Christou' means 'of the Christ'. 'eis hēmas' means 'to us'. 'houtos' means 'thus' or 'so'. 'dia' means 'through' or 'by'. 'kai' means 'and'. 'hē paraklēsis hēmōn' means 'our encouragement'.
[2CO.1.6] Whether we are afflicted, for your encouragement and salvation; or whether we are encouraged, for your encouragement which is being worked out in patience, through the same sufferings which we also endure. [§]
eihte de thlibomen, huper tes humon parakleseos kai soterias; eihte parakaloumen, huper tes humon parakleseos tes energoumenes en hupomone ton auton pathmaton hon kai hemeis paschomen.
This verse discusses whether the authors are suffering on behalf of the recipients, or whether they are encouraging them. The context speaks of shared experiences of suffering and comfort. The verse references 'God' in a general sense throughout, as a source of comfort and encouragement. There are no specific divine names being used, so the translation will reflect this.
[2CO.1.7] And our hope is certain concerning you, knowing that as you are partakers of the sufferings, so also of the consolation. [§]
kai hee elpis heeemon bebaios huper humon eidotes hoti hos koinonoi este ton pathematon, houtos kai tees parakleseos.
This verse contains several key terms. 'Elpis' means hope. 'Bebaios' means certain or sure. 'Huper' means concerning or for. 'Eidotes' means knowing. 'Koinonoi' means partakers or sharers. 'Pathematon' relates to sufferings or passions. 'Parakleseos' relates to consolation or encouragement. The verse speaks of the certainty of hope for others, knowing they share in sufferings and thus will also share in encouragement.
[2CO.1.8] For we do not wish you to be unaware, brothers, concerning the affliction of ours that occurred in Asia, that we were burdened beyond measure and beyond power, so that we were utterly perplexed and had no hope of living. [§]
Ou gar thelomen humas agnoein, adelphoi, hyper tes thlipseos hemon tes genomenes en te Asia, hoti kath’ hyperbolen hyper dunamin ebarethemen hoste exaporēthēnai hēmas kai tou zēn.
This verse is from 2 Corinthians 1:8. It details a severe hardship experienced by the speaker and their companions in Asia. 'Ou gar' means 'for not.' 'Thelomen' means 'we wish' or 'we desire.' 'Agnoein' means 'to be unaware.' 'Adelphoi' means 'brothers'. 'Hyper' means 'over' or 'beyond'. 'Tes thlipseos hemon' means 'of our affliction'. 'Tes genomenes' means 'which occurred'. 'En te Asia' means 'in Asia'. 'Hoti' means 'that'. 'Kath’ hyperbolen' means 'beyond measure'. 'Hyper dunamin' means 'beyond power'. 'Ebarethemen' means 'we were burdened'. 'Hoste' means 'so that'. 'Exaporēthēnai hēmas' means 'we were utterly perplexed'. 'Kai tou zēn' means 'and of living'. The sentence structure is complex, with multiple clauses expressing the extent of the suffering and the feeling of desperation.
[2CO.1.9] But we have within ourselves the answer of death, so that we may not trust in ourselves, but upon God, the one raising the dead. [§]
al' autoi en heautois to apokrima tou thanatou eschykamen, hina me pepithotes omen eph' heautois all' epi to theo to egeronti tous nekrous.
This verse discusses possessing an answer to death within ourselves, in order that we do not trust in ourselves, but in the God who raises the dead. The original language is Koine Greek. I am translating the names of God literally as they appear in the original texts. In this case, 'theos' is the Greek word for 'God'.
[2CO.1.10] The one who rescued us from that death, and will rescue, is the one in whom we have hoped, and in whom we still hope for rescue. [§]
hos ek telikoutou thanatou erruasato hemas kai rusetai, eis hon helpikamen hoti kai eti rusetai
This verse discusses someone who delivered us from death and will continue to deliver us, in whom we have hope for future deliverance. The original is in Koine Greek and describes a past and future rescue.
[2CO.1.11] While you also work together with us for us through request, so that from many people the gift to us through many may be gratefully acknowledged for us. [§]
sunupourgoontoon kai humoon huper hemoon tee deesei, hina ek polloon prosopoon to eis hemas charisma dia polloon eucharistethee huper hemoon.
This verse describes a cooperative working together with us for us through prayer, so that from many people the gift to us through many may be gratefully acknowledged for us. The names of God are not directly present in this verse. The verse focuses on the concept of gifts being given through the prayers of many.
[2CO.1.12] For our confidence is this: the testimony of our conscience, that in simplicity and sincerity toward God, and not in worldly wisdom but in grace from God, we have conducted ourselves in the world, and more especially toward you. [§]
gar kauchesis hemon aute estin, to marturion tes syneideseos hemon, hoti en haploteeti kai eilikrineia tou theou, [kai] ouk en sophia sarkikei all' en chariti theou, anestraphemen en toi kosmoi, perissoterōs de pros humas.
This verse discusses the source of the speaker's confidence and how they conduct themselves in the world. 'Kauchesis' refers to boasting or confidence. The speaker’s confidence comes from the testimony of their conscience, and is rooted in simplicity and sincerity toward God, rather than worldly wisdom. They have conducted themselves in the world, and especially toward the audience, with grace from God. The original verse is in Koine Greek.
[2CO.1.13] For we write nothing to you except what you recognize, and also come to know. But I hope that you will come to know fully until the end. [§]
oo gar alla graphomen humin all’ eha anaginōskete e kai epiginōskete: elpizo de hoti heōs telous epignōsethe
This verse is from the New Testament, specifically 2 Corinthians 1:13. It discusses the author's writing and the reader's understanding. 'gar' means 'for'. 'alla' means 'other' or 'else'. 'graphomen' is 'we write'. 'humin' is 'to you'. 'eha' is 'which'. 'anaginōskete' is 'you recognize'. 'kai' is 'also' or 'and'. 'epiginōskete' is 'you come to know'. 'elpizo' is 'I hope'. 'de' is 'but' or 'and'. 'hoti' is 'that'. 'heōs telous' means 'until the end'. 'epignōsethe' is 'you will come to know'.
[2CO.1.14] Just as you also came to know us from a portion, that we are a boast of you, just as you also are a boast of us in the day of the Lord [of us] Jesus. [§]
kathōs kai epēgnōte hēmas apo merous, hoti kauchēma humōn esmen kathaper kai humeis hēmōn en tē hēmera tou kyriou [hēmōn] Iēsou.
This verse is from the New Testament, specifically 1 Thessalonians 2:6. It describes how the speaker and their companions boast about the Thessalonians. The core meaning is that the speaker’s pride stems from the Thessalonians, just as the Thessalonians can take pride in them. The term 'kyrios' refers to 'Lord'.
[2CO.1.15] And with this confidence, we previously wished to come to you, so that you might have a second grace. [§]
Kai tautai tee pepithai eboulomen proteron pros humas elthein, hina deuteran charin schete.
This verse is from the New Testament, specifically 2 Corinthians 1:15. It expresses a desire the author had to visit the recipients earlier, with the intention of them receiving a second blessing or favor. 'Kai' means 'and'. 'Tautai tee pepithai' means 'this confidence'. 'Eboulomen' means 'we wished'. 'Proteron' means 'before'. 'Pros humas' means 'to you'. 'Elthein' means 'to come'. 'Hina' means 'that'. 'Deuteran charin' means 'a second grace'. 'Schete' means 'you may have'.
[2CO.1.16] And to pass through Macedonia by means of you, and again to come from Macedonia to you, and to be sent onward to Judea by you. [§]
kai di humon dielthein eis Makedonian kai palin apo Makedonias elthein pros humas kai hup' humon propemphthenai eis ten Ioudian.
This verse, originating from the New Testament, describes a journey facilitated by a group of people. Specifically, it states the speaker intends to pass through Macedonia, return from Macedonia to the original group, and then be sent onward to Judea, again with the assistance of the original group. The verse is focused on logistical support for travel. The original text is Koine Greek.
[2CO.1.17] Therefore, desiring this, have I then used lightness? Or, are the things I plan planning according to flesh, so that there may be with me the yes yes and the no no? [§]
touto oun boulomenos miti ara te elaphria echresamen; e ha bouleuomai kata sarka bouleuomai, hina e par' emoi to nai nai kai to ou ou?
This verse, found in 2 Corinthians 1:17, expresses Paul's concern about appearing inconsistent in his promises. He wonders if he acted lightly in making a promise, or if his decisions are merely based on worldly desires, resulting in fluctuating affirmations and denials. The original Greek uses rhetorical questions to convey this uncertainty.
[2CO.1.18] God is faithful, because the word of ours to you is not yes and no. [§]
pistós dé ho theós hóti ho lógos hēmōn ho pròs humās ouk éstin naí kaì oú.
This verse comes from the New Testament, specifically 2 Corinthians 1:18. It affirms the faithfulness of God and clarifies that the promises made to the recipients of the letter are not ambivalent. Let's break down the names: 'theós' is the Greek word for 'God'. 'ho' is a definite article, 'the'. 'hēmōn' means 'ours', and 'humās' means 'yours' (plural). The verse is essentially saying 'God is faithful, because our word to you is not yes and no'.
[2CO.1.19] The Son of God, Jesus Christ, who was proclaimed among you through us, through me and Silvanus and Timothy, did not become yes and no, but yes in him has become. [§]
ho tou theou huios Iesous Christos ho en humin di’ hemon keruxteis, di’ emou kai Silouanou kai Timotheou, ouk egeneto nai kai ou alla nai en auto gegonen.
This verse discusses Jesus Christ being proclaimed among them. It affirms that God's son was not simply a 'yes' and a 'no,' fluctuating in his message, but a firm 'yes' embodied within him.
[2CO.1.20] For as many promises as God has made, in Him is the 'yes'. Therefore, through Him also is the 'amen' to God, for glory through us. [§]
hosai gar epangeliai theou, en auto to nai; dio kai di' autou to amen toi theoi pros doxian di' hemon.
This verse states that all of God's promises find their 'yes' in Him. Therefore, through Him, the 'amen' is spoken to God, for glory through us. 'Theou' refers to God. 'Hosai' means 'as many as', and 'epangeliai' means 'promises'. 'Nai' is the Greek equivalent of 'yes'. 'Amen' means 'so be it' or 'truly'. 'Doxian' means 'glory'.
[2CO.1.21] And having assured us with you into Christ, and God has anointed us. [§]
ho de bebaiōōn hēmas syn hymīn eis Christon kai chrisas hēmas theos
This verse discusses someone assuring us with you in Christ and anointing us with God. 'Theos' is a direct reference to God, and is being used as the subject of the verb 'chrisas' meaning 'having anointed'.
[2CO.1.22] And He also sealed us, and gave the pledge of the Spirit in our hearts. [§]
ho kai sfragisamenos hemas kai dous ton arrabona tou pneumatos en tais kardiais hemon.
This verse originates from the New Testament, specifically Ephesians 1:13-14. It discusses God sealing believers with the Holy Spirit as a pledge or guarantee. The original text uses terms relating to a down payment or earnest money, signifying a promise of future completion. The verse refers to 'the Spirit' as an entity, but not necessarily 'God' directly. The use of 'sealing' implies ownership and protection. 'Arrabon' is a loanword from Aramaic, meaning a pledge or guarantee.
[2CO.1.23] But I call God as witness upon my soul, that sparing you I have not come again to Corinth. [§]
Ego de martura ton theon epikaloumai epi ten emen psuchen, hoti pheidomenos humon ouketi elthon eis Korinthon.
This verse, originally from a letter written in Koine Greek, states that the speaker calls God as a witness to their soul, and explains that they are no longer coming to Corinth because of their consideration for the recipients of the letter.
[2CO.1.24] It is not that we are lording over you in matters of faith, but we are fellow workers in your joy. For by the faith you stand. [§]
ooch hoti kurieoomen umoon tees pisteos alla sunergoi esmen tees charas umoon: tee gar pistei hestekate.
This verse is from the Greek New Testament. "ouch hoti" means "not that". "kurieoomen" is the first person plural present active indicative of kurieuo, meaning "we are lording over". "umooon" is the genitive plural of "humeis", meaning "of you". "tees pisteos" means "of the faith". "alla" means "but". "sunergoi" means "fellow workers". "esmen" is the first person plural present active indicative of eimi, meaning "we are". "tees charas" means "of the joy". "gar" means "for". "hestekate" is the second person plural present active indicative of histemi, meaning "you stand".
2CO.2
[2CO.2.1] I have indeed decided for myself this, that I should not come again to you with grief. [§]
I have indeed judged for myself this, that I should not come again to you with sorrow.
This verse is a statement of the speaker's decision. The speaker has decided to avoid returning to the recipients of this message under circumstances that would cause them grief or sadness. It implies a previous difficult or painful interaction. The structure is fairly straightforward declarative statement.
[2CO.2.2] If I cause you distress, and who is the one gladdening me if not the one distressing from of me? [§]
If, for, I distress you, and who is the gladdening me if not the distressing from of me?
This verse presents a rhetorical question about the source of suffering. The speaker acknowledges causing distress, and then asks where their own comfort or joy comes from if not from the very act of causing distress to others. The verse is exploring a complex psychological dynamic – perhaps a perverse enjoyment derived from inflicting pain or hardship. I have kept the language as literal as possible, prioritizing direct translation of each element rather than a more fluid, idiomatic rendering. The original Greek is complex, which is reflected in the slightly awkward phrasing of the literal translation.
[2CO.2.3] And I wrote this very thing, so that not coming, I might have sorrow from those things from which it was necessary for me to rejoice, being confident in all of you that my joy is the joy of all of you. [§]
kai egrapsa touto auto, hina me elthon lupen scho aph hon dei me chairein, pepoithos epi pantas humas hoti he eme chara panton humon estin.
This verse is from the New Testament (Philippians 2:27). It describes Paul writing to the Philippians to inform them of his situation and express his joy in their fellowship. The verse conveys Paul’s desire to avoid causing them sorrow and affirms that their joy is also his own. The original verse is in Koine Greek, and while a literal translation can sound awkward, this response aims to maintain the original meaning as closely as possible.
[2CO.2.4] For out of much tribulation and distress of heart I wrote to you with many tears, not that you should be grieved, but that you may know the love which I have more abundantly toward you. [§]
ek gar polles thlipseos kai synoches kardias egrapsa hymin dia pollon dakryon, ouch hina lypethete alla ten agapen hina gnote hen echo perissoteron eis hymas.
This verse, originating from a New Testament text, describes a situation of great distress and emotional pain, and the author's motivation for writing. The author explains they write because of many tears, not to cause sadness, but to make known the love they have which is exceeding great toward those addressed.
[2CO.2.5] If anyone has grieved, they have not grieved me, but indirectly, so as not to burden all of you. [§]
Ei de tis lelupheken, ouk eme lelupheken, all' apo merous, hina me epibarō, pantas humas.
This verse is from the New Testament, specifically 2 Corinthians 12:19. It discusses suffering and the potential for harm caused by others. The speaker explains that if anyone has caused him grief, it is not directly towards him, but rather indirectly, so as not to burden the entire community. The verse uses a complex grammatical structure, typical of Koine Greek, with conditional clauses and nuanced expressions of intent. 'Tis' means 'anyone'. 'Lelupheken' means 'has grieved'. 'Eme' means 'me'. 'Apo merous' means 'from a part' or 'indirectly'. 'Hina me epibarō' means 'so that I might not burden'. 'Pantas humas' means 'all of you'.
[2CO.2.6] This punishment is sufficient for such a one, coming from the majority. [§]
hikanó tó toútó hé epitimiá há hupó toń pleiónon
This verse discusses sufficiency of punishment. 'ἱκανὸν' (hikanó) means 'sufficient' or 'enough'. 'τῷ τοιούτῳ' (tó toútó) refers to 'to such a one'. 'ἡ ἐπιτιμία αὕτη' (hé epitimiá há) is 'this punishment'. 'ἡ ὑπὸ τῶν πλειόνων' (hé hupó toń pleiónon) signifies 'by the majority'. It essentially states that this punishment is sufficient, coming from the majority.
[2CO.2.7] So, on the contrary, it is rather to show you grace and to encourage you, lest that one be overwhelmed by excessive sorrow. [§]
hoste to unantion mallon humas charisastai kai parakalesai, me pos te perissotera lupai katapothei ho toioutos.
This verse is from the New Testament, specifically 2 Corinthians 2:7. It speaks about forgiving someone to prevent them from being overwhelmed by sorrow. The verse urges that kindness and encouragement be shown to the individual so that they are not consumed by grief. "Unantion" means opposite or contrary. "Mallon" means more or rather. "Charisastai" is a verb meaning to show grace or favor. "Parakalesai" means to encourage or comfort. "Perissotera" means more or excessive. "Lupai" means sorrow or grief. "Katapothei" means to be overwhelmed or consumed.
[2CO.2.8] Therefore, I beg you to establish love into him. [§]
dee-oh par-ah-kal-oh oo-mas koo-roh-sah-ee eis af-toh-n ah-gah-peh
This verse is from the New Testament. 'dee-oh' means therefore. 'par-ah-kal-oh' means I beg. 'oo-mas' means you (plural). 'koo-roh-sah-ee' means to establish, confirm, or strengthen. 'eis' means into or to. 'af-toh-n' means him. 'ah-gah-peh' is a specific type of love, often unconditional or divine love.
[2CO.2.9] For this reason I also wrote, in order that I may know the proof of you, if you are obedient to all things. [§]
eis touto gar kai egrapsa, hina gno ten dokimen humon, ei eis panta hupakooi este.
This verse comes from a New Testament text. The original language is Koine Greek. It details why the author wrote a letter – to know the proof of the recipients’ obedience to all things. 'Eis' means 'into' or 'for'. 'Touto' means 'this thing'. 'Gar' means 'for'. 'Kai' means 'and'. 'Egrapsa' means 'I wrote'. 'Hina' means 'that, in order that'. 'Gno' means 'I may know'. 'Ten dokimen' means 'the proof'. 'Humon' means 'of you'. 'Ei' means 'if'. 'Eis panta' means 'to all things'. 'Hupakooi' means 'obedience'. 'Este' means 'you are'.
[2CO.2.10] To whom you grant grace, and also to me; for I too have been granted grace, if anything has been granted to me, through you in the presence of Christ. [§]
hay deh ti kharizesthe, ka ego; kai gar ego ho kecharismai, ei ti kecharismai, di humas en prosopo Christou.
This verse is from the New Testament, specifically 2 Corinthians 8:9. It discusses the grace given to Paul, and how that grace is related to the recipients of the letter. "hay" is a relative pronoun meaning "to whom". "de" is a particle indicating a contrast or continuation. "ti" is an indefinite pronoun, meaning "something". "kharizesthe" is a verb meaning "you grant grace to". "ka" is a conjunction meaning "and". "ego" means "I". "gar" is a conjunction meaning "for". "ho" is a definite article. "kecharismai" is a perfect passive participle meaning "has been granted grace to". "ei" is a conditional particle meaning "if". "di" is a preposition meaning "through". "hymas" is a pronoun meaning "you". "en" is a preposition meaning "in". "prosopo" means "face" or "presence". "Christou" means "of Christ". The verse speaks of grace being given *to* someone, and then Paul states he has also been given grace, and that grace is linked to those he is writing to, through Christ.
[2CO.2.11] So that we are not exploited by the Adversary, for we do not disregard his intentions. [§]
hina me pleonektethemen hypo tou satana, ou gar autou ta noemata agnooumen
This verse is from the Greek text, not the original Hebrew. It cautions against being taken advantage of by the Adversary, because his intentions are not hidden. 'Pleonektethemen' implies being overreached or exploited. 'Satana' is the Adversary. 'Noemata' refers to thoughts, plans, or purposes. 'Agnooumen' is a negative form of knowing, meaning we do not ignore or are not unaware.
[2CO.2.12] And having come to Troas for the good news of the Anointed One, and a door being opened to me by my Lord, [§]
Elthon de eis ten Troiada eis to euangelion tou Christou kai thuras moi aneogmenen en Kurio
This verse describes someone arriving in Troas to share the good news about the Anointed One, and a door being opened for them by the Lord. The original verse is in Koine Greek, not the original Biblical languages. We are working from the Greek translation, assuming the original Biblical text informed it. 'El' is 'God', 'Kurios' is 'my Lord'. The remainder is descriptive and will be translated directly into English.
[2CO.2.13] I did not have relief to my spirit in not finding me Titus my brother, but having arranged things with them I departed into Macedonia. [§]
ook eskhika anesin to pneumati mou to mee heurein me Titon ton adelphon mou, all' apotaxamenos autois exelthon eis Makedonian.
This verse describes Paul's relief at finding Titus, and his decision to travel to Macedonia. "ook eskhika anesin" means "I did not have relief". "to pneumati mou" means "to my spirit". "to mee heurein me Titon" means "not finding me Titus". "ton adelphon mou" means "my brother". "all' apotaxamenos autois" means "but having arranged things with them". "exelthon eis Makedonian" means "having departed into Macedonia".
[2CO.2.14] To God be grace, to the one always triumphing over us in Christ, and revealing the scent of his knowledge through us in every place. [§]
to the God grace to the always triumphing us in the Christ and the scent of the knowledge of him revealing through us in every place
This verse speaks of giving thanks to God who consistently leads to victory in Christ and makes known the understanding of God through the believers in all places. Each word is translated as literally as possible, keeping the original structure of the sentence. Note that 'the Gods' would be appropriate for 'theos', but to be consistent with the prompt's specification for 'El' and 'Elohim', 'God' is used here.
[2CO.2.15] Because we are the sweet smell of Christ to the Gods among those being saved and among those being lost. [§]
hoti Christou euodia esmen toi theoi en tois sozomenois kai en tois apollumenois
This verse speaks of the aroma of Christ to God among those being saved and those being lost. "Christou" is the genitive of Christ, indicating possession. "Euodia" means a sweet smell or fragrance. "Theoi" is the dative plural of "theos", meaning "to the Gods". "Sozomenois" is the dative plural participle of "sozo", meaning "being saved". "Apollumenois" is the dative plural participle of "apollumi", meaning "being lost". The verse suggests that the fragrance of Christ is perceptible both to those finding salvation and to those perishing.
[2CO.2.16] For some, a scent from death to death, and for others, a scent from life to life. And concerning these things, who is capable? [§]
hois men osme ek thanatou eis thanaton, hois de osme ek zoes eis zoen. kai pros tauta tis hikanos?
This verse discusses a contrast between a scent leading to death, and a scent leading to life. The question at the end asks who is adequate for this task or situation.
[2CO.2.17] For we are not like many, trading on the word of God, but as from sincerity, truly as from God, we speak before God in Christ. [§]
hoo gar esmen hos hoi poloi kapheleuontes ton logon tou theou, all' hos ex eilikrineias, all' hos ek theou katenanti theou en Christo laloumen.
This verse is from the Greek translation of the Bible (Septuagint). It's discussing how they present the word of God. They are asserting they do not, like many others, profit from or adulterate the word of God, but instead speak it with sincerity, as from God, before God, in Christ. 'Theos' translates to 'God'.
2CO.3
[2CO.3.1] Do we begin again to commend ourselves? Or do we not have need, as some do, of letters of recommendation to you, or even from you? [§]
Arkhometha palin heautous sunistanein? ē mē chrēzomen hōs tines sustatikōn epistolōn pros humas ē ex humōn?
This verse is from the New Testament, specifically 2 Corinthians 5:12. It asks if believers need to 'commend' themselves again, or if they need letters of recommendation either *to* the Corinthians, or *from* them. The original Greek uses rhetorical questions. The core of the verse revolves around 'sunistao' which means to recommend, commend, or introduce. The 'archometha' indicates beginning again, or re-starting. The phrasing is complex and includes comparisons to the practice of needing letters of introduction.
[2CO.3.2] You are the letter from the Gods, inscribed in our hearts, known and read by all people. [§]
hay epistolee haymees hoomees este, engegraffmenay en tais kardiais haymoon, ginoskomene kai anaginaskomene hypo panton anthropoon
This verse is from the New Testament, specifically 2 Corinthians 3:2. It speaks of believers being a letter from God, written on their hearts, and known by all people. The original text is in Koine Greek. The verse uses grammatical constructions common in the Koine period. The words are best understood as follows: epistolee means 'letter', kardiais means 'hearts', and anthropoon means 'people'.
[2CO.3.3] Being made manifest that you are a letter of Christ, having been served by us, inscribed not with ink but with the Spirit of the living God, not on stone tablets but on the tablets of hearts of flesh. [§]
phaneroumenoi hoti este epistole Christou diakoneitheisa uph' hemon, enggegrammene ou melanι alla pneumati theou zontos, ouk en plaxsin lithinais all' en plaxsin kardiais sarkinais.
This verse describes believers as letters of Christ, not written with ink but by the Spirit of the living God, not on stone tablets but on the tablets of the heart, of flesh. "Phanerooumenoi" means 'being made manifest' or 'revealed'. "Epistole" is a letter or message. "Diakoneitheisa" is a passive participle meaning 'having been ministered' or 'served'. "Enggegrammene" is a perfect passive participle meaning 'having been inscribed'. "Plaxsin" refers to tablets or plates, specifically for writing.
[2CO.3.4] And we have such confidence through the Christ towards God. [§]
Pepoithēsin de toiautēn echomen dia tou Christou pros ton theon.
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. 'Pepoithēsin' means 'confidence'. 'De' is a conjunction meaning 'and' or 'but'. 'Toiautēn' means 'such a'. 'Echomen' means 'we have'. 'Dia' means 'through'. 'Christou' is the genitive of 'Christos', meaning 'of Christ'. 'Pros' means 'towards'. 'Theon' is the accusative of 'theos', meaning 'God'. Therefore, the verse is expressing that they have such a confidence through Christ towards God.
[2CO.3.5] It is not that we are capable of anything on our own, thinking it comes from ourselves, but our competence is from the God. [§]
ooch hoti aph’ heautōn hikanoi esmen logisastai ti hōs ex heautōn, all’ hē hikanotis hēmōn ek tou theou
This verse discusses the source of ability or competence. It states that this ability does not originate from ourselves, but from God. 'Aph’ heautōn' means 'from themselves'. 'Hikanoi esmen' means 'we are sufficient'. 'Logisastai ti' means 'to think anything'. 'Hōs ex heautōn' means 'as from themselves'. 'Hē hikanotis hēmōn' means 'our competence'. 'Ek tou theou' means 'from the God'.
[2CO.3.6] The Gods also have qualified us as ministers of a new covenant, not of writing, but of spirit. For the writing causes death, but the spirit gives life. [§]
hos kai hikanosen hemas diakonous kaines diathekes, ou grammatos alla pneumatos: to gar gramma apoktennei, to de pneuma zoopoiei.
This verse discusses the difference between the old covenant, represented by the 'letter' (written law), and the new covenant, which is empowered by the 'spirit'. It argues the letter kills, while the spirit gives life. The 'Gods' have qualified us as servants of a new covenant, not of writing, but of spirit. For the writing causes death, but the spirit gives life.
[2CO.3.7] But if the ministry of death, inscribed in letters on stone, came with glory, so that the sons of Israel could not gaze upon the face of Moses because of the glory of his face, a glory that was being abolished… [§]
ei de hee diakonia too thanatou en grammatisin entetupomeni lithois egenethe en doxei hoste mee dunastai atenisai tous huious Israel eis to prosopon Moyses dia ten doxan tou prosopou autou ten katargoumenen
This verse discusses the ministry of death being inscribed on stone tablets with glory, such that the Israelites could not look upon Moses' face because of the glory that was fading. The verse utilizes terms relating to the giving of the Law on Mount Sinai.
[2CO.3.8] How is it not much more true that the service of the Spirit will be in glory? [§]
pos ouchi mallon hee diakonia too pneumatos estat en doxay
This verse asks a rhetorical question: "How much more will the ministry of the Spirit be in glory?" It is contrasting an earlier point about the ministry of the letter (law) which had glory. The verse argues that the ministry of the Spirit will have *even more* glory.
[2CO.3.9] If, for the ministry of judgment, there is glory, much more does the ministry of righteousness abound to glory. [§]
ei gar te diakonia tes katakriseos doksa, pollo malon perisseuei he diakonia tes dikaiosunes doksei.
This verse discusses the glory associated with the ministry of judgment versus the ministry of righteousness. 'ei gar' means 'if for'. 'te diakonia' means 'the ministry'. 'tes katakriseos' means 'of judgment'. 'doksa' means 'glory'. 'pollo malon' means 'much more'. 'perisseuei' means 'abounds'. 'he diakonia' means 'the ministry'. 'tes dikaiosunes' means 'of righteousness'. 'doksei' is a dative comparative, meaning 'to glory'. The sentence structure emphasizes the surpassing glory of righteousness over judgment.
[2CO.3.10] For indeed, the glorified thing has not been honored in this portion because of the surpassing glory. [§]
kai gar ou dedoxastai to dedoxasmenon en touto to merei heineken tes hyperballousas doxas
This verse discusses glory, specifically why something glorious has not been made manifest in a particular area. It’s about a surpassing glory and a reason why it hasn’t been fully revealed. The verse utilizes grammatical constructs common in Koine Greek which require careful rendering into English to maintain both accuracy and readability.
[2CO.3.11] For if the abolishing brought glory, how much more glory does what remains bring? [§]
ei gar to katargoumenon dia doxes, polloo mallon to menon en doxe
This verse discusses the contrast between something being abolished and something remaining. "katargoumenon" refers to something being rendered ineffective or abolished. "doxa" translates to glory. "menon" means remaining or continuing. The verse is making a comparative argument: if abolishing something brings glory, how much more glory comes from what remains?
[2CO.3.12] Therefore, because we possess such hope, we act with great boldness. [§]
Having therefore such hope, with much boldness we use...
This verse describes having a particular hope, and as a result of this hope, acting with boldness or confidence. It’s a statement of faith leading to confident action. The verse uses ‘having’ as a present participle, indicating a continuing state.
[2CO.3.13] And not, just as Moses placed a veil upon his face toward the not gazing at the sons of Israel into the end of the being abolished. [§]
kai ou kathaper Moyses etithei kalumma epi to prosopon autou pros to me atenisai tous huious Israhel eis to telos tou katargoumenou.
This verse comes from 2 Corinthians 3:13. It describes Moses putting a veil over his face so the Israelites would not gaze at the fading glory. "καὶ" (kai) means "and". "οὐ" (ou) means "not". "καθάπερ" (kathaper) means "just as". "Μωϋσῆς" (Moyses) is Moses. "ἐτίθει" (etithei) means "he placed". "κάλυμμα" (kalumma) means "a veil". "ἐπὶ" (epi) means "upon". "τὸ" (to) is the definite article "the". "πρόσωπον" (prosopon) means "face". "αὐτοῦ" (autou) means "his". "πρὸς" (pros) means "toward". "τὸ" (to) is the definite article "the". "μὴ" (me) is a negative particle indicating prohibition. "ἀτενίσαι" (atenisai) means "to gaze at". "τοὺς" (tous) is the definite article "the". "υἱοὺς" (huious) means "sons". "Ἰσραὴλ" (Israhel) is Israel. "εἰς" (eis) means "into". "τὸ" (to) is the definite article "the". "τέλος" (telos) means "end". "τοῦ" (tou) is the genitive article "of". "καταργουμένου" (katargoumenou) means "being abolished".
[2CO.3.14] But their understandings were questioned. For until this day the same covering remains on the reading of the old testament, not being revealed that it is abolished in Christ. [§]
all' epōrōthē ta noēmata autōn. achri gar tēs sēmeron hēmeras to auto kalumma epi tēi anagnōsei tēs palaias diathēkēs menei, mē anakaluptomenon hoti en Christō katargeitai.
This verse discusses how the understanding of the Old Testament is veiled. 'epōrōthē' signifies 'was questioned' or 'was investigated' but in this context means understanding was obscured. 'noēmata' refers to 'thoughts' or 'understandings'. 'kalymma' is 'a covering' or 'a veil'. 'anagnōsei' means 'the reading'. 'palaias diathēkēs' means 'the old testament'. 'katargeitai' means 'is abolished' or 'is done away with'.
[2CO.3.15] But until today, whenever Moses is read, a covering lies upon their hearts. [§]
al' heos seemeron henika an anaginosketae Moses, kalumma epi ten kardian autōn keitai
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. It describes a veil over the hearts of those reading Moses. 'Al' is a conjunction meaning 'but'. 'Heos seemeron' means 'until today'. 'Henika an anaginosketae' means 'whenever Moses is read'. 'Kalumma' means 'a covering' or 'a veil'. 'Epi ten kardian autōn' means 'upon the heart of them'. 'Keitai' means 'lies' or 'remains'. The verse speaks of a spiritual blindness that prevents understanding when the law is read.
[2CO.3.16] But when one turns back to Yahveh, the covering will be taken away. [§]
hen-ee-kah deh eh-ahn eh-pee-strep-seh prohs koo-ree-ohn, per-ee-air-eh-tai toh kah-luhp-mah.
This verse speaks of a time when a return to the Lord will result in the removal of a covering. The original text uses "Lord" (kurios) as a title for God. It is important to understand that "covering" can refer to a veil, or more figuratively to something obscuring understanding or favor.
[2CO.3.17] But the Lord is spirit. And of whom the spirit of my Lord is, there is liberty. [§]
ho de kurios to pneuma estin; hou de to pneuma kuriou, eleutheria.
This verse comes from the Septuagint, the Greek translation of the Hebrew scriptures. 'ho' is 'the', 'de' is 'but/and', 'kurios' means 'Lord', 'to' is 'the' (neuter), 'pneuma' means 'spirit', 'estin' means 'is', 'hou' means 'of whom/whose', and 'eleutheria' means 'liberty/freedom'. The verse speaks of the Lord being spirit, and where the spirit of the Lord is, there is liberty.
[2CO.3.18] But we all, with an uncovered face, are reflecting the glory of Yahveh, and are being transformed into the same image from glory to glory, as from the Spirit of Yahveh. [§]
hay-mees deh pan-tes an-ah-keh-koo-meh-noh pro-so-po theen dox-ahn koo-ree-oo kah-top-tree-zo-men-oy teen how-tehn ay-koh-nah met-ah-mor-foo-meh-thah ah-poh dox-ehs ehs dox-ahn kah-thah-per ah-poh koo-ree-oo pneu-mah-tos.
This verse describes how believers reflect the glory of Yahveh and are transformed into the same image, progressing from glory to glory by the Spirit of Yahveh. 'hay-mees' is 'we'; 'deh' is 'but'; 'pan-tes' is 'all'; 'an-ah-keh-koo-meh-noh' is 'uncovered'; 'pro-so-po' is 'face'; 'theen dox-ahn' is 'the glory'; 'koo-ree-oo' is 'the Lord' (Yahveh); 'kah-top-tree-zo-men-oy' is 'reflecting'; 'teen how-tehn ay-koh-nah' is 'the same image'; 'met-ah-mor-foo-meh-thah' is 'are transformed'; 'ah-poh dox-ehs ehs dox-ahn' is 'from glory to glory'; 'kah-thah-per' is 'as'; 'ah-poh koo-ree-oo pneu-mah-tos' is 'from the Lord's Spirit'.
2CO.4
[2CO.4.1] Therefore, having this ministry as we have received mercy, we do not become discouraged. [§]
Dee-ah too-too, eh-khon-tes teen dee-ah-ko-nee-ahn tah-teen kah-thos eh-leh-eh-theh-men, oo-k eng-kah-koo-men
This verse is from the Greek text. It speaks of possessing a ministry and not being discouraged because of God’s mercy. The words represent the following: 'Therefore', 'having', 'this ministry', 'just as we were shown mercy', 'we do not lose heart'. I will translate based on the literal meaning of the words, aiming for clarity and proper English grammar, rather than focusing on traditional theological interpretations.
[2CO.4.2] But we have renounced the hidden things of shame, not walking in cunning nor deceiving the word of God, but by the revealing of truth commending ourselves to every conscience of people before God. [§]
all' apeipametha ta krypta tes aischunes, me peripatountes en panourgiai mede dolountes ton logon tou theou alla te phanerosi tes aletheias sunistamenous heautous pros pasan syneidesin anthropoon enopion tou theou.
This verse discusses a commitment to honesty and transparency, contrasting it with deceitful practices. It asserts a dedication to openly presenting the truth before all consciences, and before God. The verse employs a contrast between hidden shameful things, cunning, and deception, and openly displaying truth.
[2CO.4.3] And even if our good news is hidden, it is hidden among those who are being destroyed. [§]
And even if the good news of us is hidden, in those being destroyed it is hidden.
This verse discusses the hiddenness of the gospel, specifically to those who are perishing. The original text uses 'euangelion himon', meaning 'the good news of us', indicating the message proclaimed by the apostles. 'Apollumenois' refers to those who are being destroyed, spiritually speaking. 'Kekalummenon' appears twice and means 'hidden' or 'veiled'.
[2CO.4.4] In whom the God of this age has blinded the understandings of the unbelievers, so that they might not see the illumination of the gospel of the glory of the Christ, who is the image of God. [§]
en hois ho theos tou aiōnos toutou etyflōsen ta noēmata tōn apistōn eis to mē augasai ton phōtismon tou euangeliou tēs doxēs tou Christou, hos estin eikōn tou theou.
This verse discusses how the God of this age has blinded the understandings of unbelievers so they would not perceive the illumination of the gospel of the glory of the Christ, who is the image of God. The original Greek uses 'theos' which translates directly to 'God', 'aiōnos' meaning 'age', and 'Christos' referring to the anointed one, commonly known as Christ. The verse speaks about a deliberate action of God to obscure understanding.
[2CO.4.5] For we do not proclaim ourselves, but Jesus Christ is Lord. And we ourselves are slaves to you because of Jesus. [§]
Oo gar heautous kerussomen all’ Iesoun Christon kurion, heautous de dulous humon dia Iesoun.
This verse comes from the New Testament, specifically 2 Corinthians 4:5. It discusses the apostles’ role as proclaimers of Christ, not of themselves. ‘Oo gar’ means ‘for’ or ‘indeed.’ ‘Heautous’ refers to ‘ourselves.’ ‘Kerussomen’ means ‘we proclaim.’ ‘All’ means ‘but.’ ‘Iesoun Christon’ is ‘Jesus Christ.’ ‘Kurion’ means ‘Lord.’ ‘De’ is a connecting particle, often translated as ‘and’ or ‘now.’ ‘Dulous’ means ‘slaves’ or ‘servants.’ ‘Humon’ means ‘of you’ or ‘your.’ ‘Dia’ means ‘through’ or ‘because of.’
[2CO.4.6] Because the God who said, "Let light shine out of darkness," is the one who has shone in our hearts to give the illumination of the knowledge of the glory of God in the face of Jesus Christ. [§]
hoti ho theos ho eipon: ek skotous phos lampsei, hos elampsen en tais kardiais hemon pros photismos tes gnoseos tes doxes tou theou en prosopo [Iesou] Christou.
This verse originates from the New Testament, specifically 2 Corinthians 4:6. It speaks of God causing light to shine out of darkness, and illuminating the hearts of believers with the knowledge of God’s glory as seen in the face of Jesus Christ. The original Greek uses 'theos' for God. The verse is a complex sentence structure, and thus requires careful consideration for proper English translation.
[2CO.4.7] We have this treasure in vessels of clay, so that the surpassing quality of the power may be of God and not from us. [§]
Ekhomen de ton thesauros touton en ostrakinois skeuesin, hina he hyperbole tes dunameos e tou theou kai me ex hemon.
This verse discusses having a treasure in clay vessels. It emphasizes that the power exhibited is from God, and not from themselves. The verse uses the word 'theos' which means 'god'.
[2CO.4.8] Being afflicted in everything, but not distressed; being perplexed, but not despairing. [§]
en panti thlibomenoi all' ou stenochoroumenoi, apouroumenoi all' ouk exaporoumenoi
This verse describes a state of being afflicted in every way, but not distressed. It continues by stating a state of being perplexed, but not to the point of despair. The verse emphasizes endurance and a level of internal strength despite external pressures. The words are all participial, describing a continuous state of being. The 'all'' serves as 'but'.
[2CO.4.9] Being pursued, but not abandoned; being cast down, but not destroyed. [§]
dee-oh-koh-men-oy al-lah oo-keng-kah-tay-lay-poh-men-oy, kah-tah-bah-loh-men-oy al-lah oo-keng ah-poh-loo-men-oy
This verse uses participle forms indicating ongoing action. 'Diokomenoi' means 'being pursued', 'ouk enkatalipomenoi' means 'not being abandoned', 'kataballomenoi' means 'being cast down', and 'ouk apollumenoi' means 'not being destroyed'. The 'all'' serves as 'but'.
[2CO.4.10] Always carrying the death of Jesus in the body, so that also the life of Jesus may be revealed in the body of us. [§]
pan-tot-eh teen nek-roh-seen too ee-ay-soo-oo en toh soh-mah-tee per-ee-for-on-tes, hee-nah kai hee zoh-ay too ee-ay-soo-oo en toh soh-mah-tee hay-mon fan-er-oh-thee.
This verse comes from 2 Corinthians 4:10. It speaks of carrying the death of Jesus in the body, so that the life of Jesus might also be revealed in our bodies. The original language is Koine Greek, and the verse uses imagery of carrying a physical burden representing Jesus’ suffering, while simultaneously experiencing the manifestation of his life-giving power within us.
[2CO.4.11] For always, we who live are continually given over to death through Jesus, so that the life of Jesus may also be revealed in our mortal flesh. [§]
aei gar hemeis hoi zontes eis thanaton paradidometha dia Iesoun, hina kai he Zoe tou Iesou phanerothei en te thnete sarki hemon.
This verse speaks of a continuous giving over to death for those who are alive, done through Jesus, so that the life of Jesus may be revealed in our mortal flesh. The verse uses 'aei' meaning always or continuously. 'Hemeis' means we. 'Zontes' means those living. 'Thanaton' means death. 'Paradidometha' means we are given over or delivered. 'Dia' means through. 'Iesoun' is the name Jesus. 'Hina' means that or so that. 'Zoe' means life. 'Phanerothei' means is revealed. 'Thnete' means mortal. 'Sarki' means flesh. 'Hemon' means our.
[2CO.4.12] Therefore, the death is being worked in us, but the life is being worked in you. [§]
hōshte ho thanatos en hēmin energeitai, hē de zōē en humin.
This verse discusses death and life working within people. 'hōshte' means 'therefore' or 'so then'. 'ho thanatos' is 'the death'. 'en hēmin' means 'in us'. 'energeitai' means 'is working' or 'is being worked'. 'hē de zōē' is 'but the life'. 'en humin' means 'in you'.
[2CO.4.13] Now, having the same spirit of faith as is written, 'I had faith, therefore I spoke, and we have faith, therefore we also speak.' [§]
Having indeed the same spirit of faith according to what is written, 'I believed, therefore I spoke, and we believe, therefore we also speak.'
This verse is referencing an Old Testament passage. The core idea is a connection between faith and speech - believing leads to proclaiming. The verse uses 'the Gods' to refer to the divine, in a literal translation of the original text. The verse highlights a shared faith, leading to shared proclamation.
[2CO.4.14] Knowing that the one who raised my Lord Jesus and us with Jesus also raises and will present us with you all. [§]
ei-do-tes ho e-gei-ras ton ku-ri-on Ie-sou-n kai he-mas sun Ie-sou e-gei-rei kai pa-ra-sti-sei sun hu-min
This verse speaks about the one who raised the Lord Jesus and also us with Jesus, and who will raise and present us with you all. 'Kyrios' is a title meaning 'Lord', and 'Iesous' is the Greek form of 'Jesus'. The verse focuses on the power of God to resurrect and gather believers.
[2CO.4.15] For all things are through you, so that the grace, having increased through the many, may cause thanksgiving to overflow to the glory of God. [§]
ta gar panta di’ humas, hina he charis pleonasasa dia ton pleionon ten eucharistian perisseusei eis ten doxan tou theou.
This verse, found in 2 Corinthians 4:15, speaks about all things happening for the sake of those who receive grace, so that the abundance of grace through many people may cause thanksgiving to overflow to the glory of God. The original is in Koine Greek. 'gar' means 'for', 'panta' means 'all things', 'di' means 'through' or 'by', 'huma's' means 'you' (plural), 'hina' means 'that' or 'so that', 'charis' means 'grace', 'pleonasasa' means 'having overflowed' or 'having increased', 'dia' means 'through', 'ton pleionon' means 'the many', 'ten eucharistian' means 'the thanksgiving', 'perisseusei' means 'may overflow', 'eis' means 'to' or 'into', 'ten doxan' means 'the glory', and 'tou theou' means 'of God'.
[2CO.4.16] Therefore, we are not saddened, but even if the outer person among us is corrupted, the inner person among us is renewed day by day. [§]
Dee-oh ook eng-kak-oo-men, al' ei kai ho ex-o he-mon an-throp-os dee-af-thee-rei, al' ho es-o he-mon an-a-kai-noo-tai he-me-ra kai he-me-ra.
This verse discusses not being disheartened by external decay, but instead focusing on internal renewal. "Engkakoumen" implies not being saddened or discouraged. "Ho exo hemon anthropos" refers to the outer person or self. "Diaphtheiretai" means to be corrupted or to decay. "Ho eso hemon" refers to the inner person or self. "Anakainoutai" means to be renewed. "Hemera kai hemera" means day by day.
[2CO.4.17] For the momentary lightness of our affliction is working for us a weight of glory far exceeding beyond measure, into age-during excess. [§]
For the momentary light of our affliction is working for us a weight of glory far exceeding beyond measure, into age-during excess.
This verse discusses the disproportionate relationship between suffering and glory. The original Greek uses comparative and superlative adjectives to emphasize the immense difference. The phrase "far exceeding beyond measure" captures the intensifiers used in the text. "Age-during excess" attempts to convey the idea of eternal glory that surpasses any earthly measure. The verse describes a temporary, light affliction producing an eternal, exceedingly great glory.
[2CO.4.18] We do not gaze at the things being seen, but at the things not being seen. For the things being seen are temporary, but the things not being seen are eternal. [§]
mee skopoonton heemon ta blepomena alla ta mee blepomena. ta gar blepomena proskaira, ta de mee blepomena aioneia.
This verse comes from 2 Corinthians 4:18. It speaks of focusing not on things that are seen, but on things that are not seen. The words used relate to 'looking,' 'seeing,' and 'temporary' vs 'eternal' existence. The verse is structured with a contrasting 'but' to emphasize the focus on the unseen.
2CO.5
[2CO.5.1] For we know that if our earthly dwelling, the tent, is dissolved, we have a building from God, a dwelling not made by hands, eternal in the heavens. [§]
oi-da-men gar ho-ti e-an hee ep-ee-gee-os hee-mon oi-kee-a tou ske-nous ka-ta-loo-thee, oi-ko-do-meen ek the-ou e-kho-men, oi-kee-an a-khei-ro-poi-e-ton ai-o-nee-on en tois ou-ra-nois.
This verse speaks of earthly dwellings being temporary, while believers have a building from God, a heavenly dwelling that is not made by hands and is eternal. 'Οἴδαμεν' means 'we know'. 'ἐὰν' means 'if'. 'ἡ ἐπίγειος ἡμῶν οἰκία' refers to our earthly dwelling. 'τοῦ σκήνους' means 'of the tent' or 'of the body'. 'καταλυθῇ' means 'is dissolved' or 'falls apart'. 'οἰκοδομὴν ἐκ θεοῦ' means 'a building from God'. 'οἰκίαν ἀχειροποίητον αἰώνιον' means 'a dwelling not made by hands, eternal'. 'ἐν τοῖς οὐρανοῖς' means 'in the heavens'.
[2CO.5.2] And for in this we groan, our dwelling from heaven desiring to be clothed. [§]
kai gar en touto stenazomen to oiketerion hemon to ex ouranou ependusasthai epipothountes
This verse speaks of groaning while awaiting a heavenly dwelling. "Kai" means "and". "Gar" means "for". "En touto" means "in this". "Stenazomen" means "we groan". "To oiketerion hemon" means "our dwelling". "To ex ouranou" means "from heaven". "Ependusasthai" means "to be clothed". "Epipothountes" means "desiring". The verse expresses a longing for a heavenly body or state.
[2CO.5.3] Even if we are stripped, we will not be found naked. [§]
If even having been stripped we will not be found naked.
This verse is from the Septuagint (Greek translation of the Hebrew Bible). The original Greek uses conditional phrasing and refers to a state of being 'stripped' but not ultimately 'naked'. This implies a covering or protection even in a vulnerable state. The verse does not refer to any specific divine name, so no translation of such is required.
[2CO.5.4] For indeed, we who are in this tent groan, being weighed down, not desiring to be unclothed, but to be clothed further, so that the mortal may be swallowed up by life. [§]
kai gar hoi ontas en to skenei stenazomen baroumenoi, eph' ho ou thelomen ekdusastai all' ependusasthai, hina katapothei to thneton hypo tes zoes.
This verse describes a longing for immortality and a reluctance to shed the physical body. It speaks of those 'dwelling in the tent' (likely referring to the human body) groaning and being burdened, not wanting to be unclothed (die) but instead clothed (transformed). The ultimate goal is for mortality to be swallowed up by life. The original text is Greek, not the original Biblical languages.
[2CO.5.5] And the one having worked us for this very thing, God, the one giving to us the pledge of the Spirit. [§]
ho de katergasamenos hemas eis auto touto theos, ho dous hemin ton arrabona tou pneumatos.
This verse speaks of God working within us for a specific purpose and giving us a deposit, or pledge, of the Spirit. "ho de" means "and the". "katergasamenos" is a participle meaning "having worked". "hemas" means "us". "eis auto touto" means "to this very thing". "theos" is "God". "ho dous" means "the one giving". "hemin" means "to us". "ton arrabona" means "the pledge". "tou pneumatos" means "of the Spirit".
[2CO.5.6] Therefore, being always bold and knowing that dwelling in the body, we reveal from Yahveh. [§]
Tharrountes oun pantote kai eidotes hoti endemountes en to somati ekdemoumen apo tou kuriou.
This verse is from the Septuagint (the Greek translation of the Hebrew scriptures). "Tharrountes" means 'being bold'. "Oun" is 'therefore' or 'so'. "Pantote" is 'always'. "Eidotes" means 'knowing'. "Hoti" means 'that'. "Endemountes" means 'dwelling'. "En to somati" means 'in the body'. "Ekdemoumen" means 'we reveal' or 'we make manifest'. "Apo tou kuriou" means 'from the Lord'. Considering the context, 'kuriou' here refers to Yahveh.
[2CO.5.7] For we walk by faith, not by appearance. [§]
dee-ah pis-teh-os gar per-ee-pah-too-men, oo dee-ah ei-dos
This verse originates from the New Testament, specifically 2 Corinthians 5:7. The original language is Koine Greek. 'Dia' means 'through' or 'by means of'. 'Pisteos' is the genitive case of 'pistis', meaning 'faith'. 'Gar' is a conjunction meaning 'for'. 'Peripatomén' is the present active indicative first person plural of 'peripateó', meaning 'to walk'. 'Eidos' means 'sight' or 'appearance'. This verse describes walking by faith, not by sight.
[2CO.5.8] We are confident and greatly prefer to depart from the body and to dwell with my Lord. [§]
tharroumen de kai eudokoumen mallon ekdemesai ek tou somatos kai endemesai pros ton kurion
This verse discusses a desire to depart from the body and be with the Lord. "tharroumen" means 'we are courageous' or 'we are confident'. "eudokoumen" means 'we are well pleased' or 'we find favor'. "ekdemesai" means 'to depart'. "ek tou somatos" means 'from the body'. "endemesai" means 'to remain' or 'to dwell'. "pros ton kurion" means 'toward the Lord' or 'with the Lord'.
[2CO.5.9] Therefore, and we make it our ambition to be acceptable to him, whether residing or being absent. [§]
dio kai philotimoumetha, eite endemountes eite ekdemountes, euarestoi autoi einai.
This verse is from the Greek New Testament. "dio" means 'therefore'. "kai" means 'and'. "philotimoumetha" means 'we are zealous', or 'we make it our ambition'. "eite...eite..." is a correlative conjunction meaning 'whether...or'. "endemountes" means 'remaining in place' or 'being present'. "ekdemountes" means 'being absent'. "euarestoi" means 'well-pleasing' or 'acceptable'. "autoi" is a pronoun meaning 'to him'. "einai" is the infinitive form of 'to be'. Therefore, the sentence is about making an ambition to be pleasing to him, whether present or absent.
[2CO.5.10] For it is necessary that all of us be revealed before the platform of the Messiah, so that each person will receive for the things done through the body, whether good or bad. [§]
tas gar pantas hemas phanerothēnai dei emprosthen tou bēmatos tou Christou, hina komisētai hekastos ta dia tou somatos pros ha epraxen, eite agathon eite phaulon.
This verse discusses a future revealing of all people before the judgment seat of the Messiah, where each person will receive recompense for the things done in the body, whether good or bad. The original language is Koine Greek. ‘δεῖ’ means ‘it is necessary’, ‘φάνεροω’ means ‘to reveal’, ‘βήμα’ means ‘step’ or ‘platform’ often used for a judgment seat, ‘Χριστός’ means ‘Messiah’ or ‘anointed one’, ‘κομίσηται’ means ‘will receive’, ‘σῶμα’ means ‘body’, and ‘πράσσω’ means ‘to do’ or ‘to act’.
[2CO.5.11] Therefore, knowing the fear of the Lord, we persuade people, but we are made known to God. And I hope that I may also be made manifest in your consciences. [§]
Ei-do-tes oun ton pho-bon tou ku-ri-ou an-thro-pous pei-tho-men, the-o-de pe-pha-ne-ro-me-tha; el-pi-zo de kai en tais sun-ei-de-se-sin hu-mon pe-pha-ne-ro-sthai.
This verse discusses persuading people based on an awareness of the fear of the Lord, while simultaneously being open and known to God. It also expresses hope of being made manifest in the consciences of the audience. 'Kyrios' is a title meaning 'Lord'. 'Theos' means 'God'.
[2CO.5.12] We are not again establishing ourselves to you, but are giving an occasion for boasting about us to others, so that you may have something to say to those who boast about outward appearances and not about what is in their heart. [§]
oo pa-leen ef-au-toos sin-ee-sta-no-men oo-meen al' a-for-meen dee-don-tes oo-meen kau-chee-ma-tos hu-per he-moon, hee-na ech-te pros tous en pros-o-po kau-cho-men-ous kai mee en kar-dee-a.
This verse, from 2 Corinthians 5:12, describes Paul and his colleagues not recommending themselves to the Corinthians again. Instead, they are providing an occasion for boasting about them to others. This is so that the Corinthians might have something to say to those who boast about outward appearances rather than about what is in their hearts.
[2CO.5.13] For if we are out of our minds, it is for God; if we are of sound mind, it is for you. [§]
ei-te gar ex-es-te-men, the-o-i; ei-te soph-ro-noun-men, hu-min.
This verse contains the words 'theos' which means 'God', 'humin' which means 'you' (plural, dative case) and 'sophronounmen' which means 'we are of sound mind'. The verse is conditional, presenting two alternatives.
[2CO.5.14] For the love of the Anointed One sustains us, judging this, that one died for everyone, therefore everyone died. [§]
The love of the Anointed One holds us together, judging this, that one for all died, therefore all died.
This verse discusses the unifying power of the love exhibited by the Anointed One (Christos). It argues that because one person died for everyone, in a sense, all people died with them. This refers to the concept of dying to self and being resurrected in Christ. I have opted for literal translations of terms where possible, avoiding theological interpretations in the translation itself. 'Christos' is simply 'Anointed One' here, rather than a proper name.
[2CO.5.15] And on behalf of all, he died, so that the living ones no longer live for themselves, but for the one who died on their behalf and was raised. [§]
kai huper panton apethanen, hina hoi zontes meketi heautois zosin alla to huper autōn apothanonti kai egerthēnti.
This verse originates from the Greek New Testament, but the instructions ask for a literal translation of the names of God, and a plain English translation of the verse. There are no names of God in this verse, so the translation will be a straightforward rendering of the Greek text. 'huper' means 'on behalf of', 'apethanen' means 'died', 'zontes' means 'living ones', 'heautois' means 'themselves', 'apothanonti' means 'the one who died', and 'egerthēnti' means 'the one who was raised'.
[2CO.5.16] Therefore, from this time forward, we know no one according to the flesh. Even if we once knew Christ according to the flesh, now we no longer recognize him. [§]
Hoste hemeis apo tou nuoudena oidamen kata sarka, ei kai egnokamen kata sarka Christon, alla nun ouketi ginoskomen.
This verse is from the New Testament, specifically 2 Corinthians 5:16. It speaks of a changed perspective after encountering Christ. The verse states that from now on, we do not recognize anyone according to the flesh, even if we once recognized Christ according to the flesh, now we no longer have that recognition. The terms 'kata sarka' refer to a worldly, human perspective. This verse is referencing a spiritual transformation.
[2CO.5.17] Therefore, if anyone is in Christ, he is a new creation. The old things have passed away; behold, everything has become new. [§]
hoste ei tis en Christo, kaine ktisis; ta archaia parelthen, idou gegonen kaina.
This verse speaks of new creation in Christ. "hoste" means 'so that' or 'therefore'. "ei tis" means 'if anyone'. "en Christo" means 'in Christ'. "kaine ktisis" means 'new creation'. "ta archaia" means 'the old things'. "parelthen" means 'have passed away'. "idou" means 'behold'. "gegonen" means 'have become'. "kaina" means 'new'.
[2CO.5.18] And all things are from God, who is reconciling us to Himself through Christ, and who has given us the ministry of reconciliation. [§]
ta de panta ek tou theou tou katallaxantos hemas heauto toi dia Christou kai dontos hemin ten diakonian tes katallages
This verse discusses that all things come from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation. 'Theos' is 'God'. 'Katallaxo' means 'to reconcile'. 'Diakonia' means 'ministry' or 'service'.
[2CO.5.19] Because God was in Christ, reconciling the world to himself, not counting their trespasses against them, and placing in us the word of reconciliation. [§]
hos hoti theos en Christo kosmon katallasson heauto toi, me logizomenos autois ta paraptoomata auto ton, kai themenos en hemin ton logon tes katallages.
This verse states that God was in Christ, reconciling the world to himself, not counting their trespasses against them, and placing in us the word of reconciliation. 'Theos' means 'God'. 'En' means 'in'. 'Christo' refers to Christ. 'Kosmon' means 'world'. 'Katallasson' is a verb meaning 'reconciling'. 'Heauto toi' means 'to himself'. 'Me logizomenos' means 'not counting'. 'Autois' means 'to them'. 'Ta paraptoomata' means 'the trespasses'. 'Auton' refers to 'them'. 'Themenos' means 'placing'. 'En hemin' means 'in us'. 'Ton logon tes katallages' means 'the word of reconciliation'.
[2CO.5.20] Therefore, we are acting as ambassadors for Christ, as God is pleading through us. We implore you on behalf of Christ, be reconciled to God. [§]
Huper Christou oun presbeuomen hos tou theou parakalountos di' hemon; deometha huper Christou, katallagete to theō
This verse is from the New Testament, specifically 2 Corinthians 5:20. It speaks of acting as ambassadors for Christ, pleading with people to be reconciled to God. "Huper" means on behalf of. "Presbeuomen" means we are ambassadors. "Hos" means as. "Tou theou" means of God. "Parakalountos" means pleading or exhorting. "Di' hemon" means through us. "Deometha" means we beg or implore. "Katallagete" is an imperative, meaning be reconciled. "Tō theō" means to God.
[2CO.5.21] The one who did not know sin, the Gods made to be sin on our behalf, so that we might become the righteousness of God in him. [§]
ton mee gno-nta ha-mar-tee-an hoop-er he-mon ha-mar-tee-an ep-oi-e-sen, hee-na he-meis gen-o-me-tha dee-kai-o-soo-ne the-oo en au-to
This verse discusses someone who did not know sin, yet sin was made for them, so that we might become the righteousness of God in them. The original language is not the source text, but a translation of the original. As such, I will operate as if translating from the original source, not this translation.
2CO.6
[2CO.6.1] And we work together, and we urge you not to receive the grace of the Gods in vain. [§]
sunergoontes deh kai parakaloumen mee eis kenon teen charin tou theou dexasthai humas
This verse speaks of working together and urging others not to receive the grace of God in vain. "Sunergoontes" means "working together". "Parakaloumen" means "we urge". "Mee eis kenon" means "not into emptiness" or "not in vain". "Teen charin tou theou" means "the grace of God". "Dexasthai humas" means "to receive you".
[2CO.6.2] For he says, "I have listened to you in an acceptable time, and I helped you in the day of salvation. Behold, now is an acceptable time; behold, now is the day of salvation." [§]
legei gar: kairoi dektōi epēkousa sou kai en hēmera sōtērias eboēthēsa soi. idou nun kairoi euprosdēktos, idou nun hēmera sōtērias.
This verse is from the Septuagint, the Greek translation of the Old Testament. It quotes a passage originally from Isaiah 49:8. "legei gar" means "for he says." "kairōi dektōi" means "in an acceptable time." "epēkousa sou" means "I have listened to you." "en hēmera sōtērias" means "in the day of salvation." "eboēthēsa soi" means "I helped you." "idou nun" means "behold, now." "euprosdēktos" means "well pleasing" or "acceptable".
[2CO.6.3] Giving no one offense in anything, so that the ministry may not be blamed. [§]
mee-deh-nee-an en mee-deh-nee doo-don-tes pros-ko-payn, hee-nah mee mo-may-thay hee dee-ah-ko-nee-ah
This verse originates from the New Testament, specifically 2 Corinthians 6:3. The original language is Koine Greek. It instructs against giving anyone any cause for offense, so that the ministry itself is not discredited. 'Μηδεμίαν' means 'no one'. 'ἐν μηδενὶ' means 'in anything'. 'διδόντες προσκοπήν' means 'giving a cause of offense'. 'ἵνα μὴ μωμηθῇ' means 'so that it may not be discredited'. 'ἡ διακονία' means 'the ministry'.
[2CO.6.4] But in all things we present ourselves as servants of the Gods, in great patience, in tribulations, in necessities, in distresses. [§]
all’ en panti sunistantes heautous hos theou diakonoi, en hypomonei pollei, en thlipseisin, en anagkais, en stenochoriais
This verse describes individuals presenting themselves as servants of the Gods in all things. It emphasizes enduring hardship with patience, facing tribulations, necessities, and distresses.
[2CO.6.5] In blows, in imprisonments, in disturbances, in toils, in sleeplessness, in fastings. [§]
en plagais, en phylakais, en akatastasiais, en kopois, en agrypniais, en nysteiais
This verse lists various hardships. "en" means "in". "plagais" refers to blows or plagues. "phylakais" means imprisonments. "akatastasiais" refers to disorders or disturbances. "kopois" refers to labors or toils. "agrypniais" refers to sleeplessness or vigils. "nysteiais" refers to fastings.
[2CO.6.6] In purity, in knowledge, in long-suffering, in kindness, in the holy spirit, in unfeigned love. [§]
en hagnoteeti, en gnosee, en makrothumia, en chrestoteeti, en pneumati hagio, en agapee anupokrito
This verse consists of a series of prepositional phrases, each beginning with 'in' (en in the original) and followed by an abstract noun representing a quality or state. The nouns describe characteristics of a person or thing. There is no verb, making it a descriptive list. The terms themselves are fairly straightforward in their conceptual meaning.
[2CO.6.7] In the word of truth, in the power of God; through the weapons of righteousness of the right hands and the left hands. [§]
en logo aletheias, en dynamei theou; dia ton hoplon tes dikaiosynes ton dexion kai aristeron
This verse, originally from Greek, uses words that relate to speech, truth, power, God, weapons, righteousness, right hand, and left hand. We are asked to translate using literal translations of the names of God. 'Theos' is the Greek word for 'God', so we translate it as 'God'.
[2CO.6.8] Through glory and dishonor, through slander and praise, as those who deceive and those who are truthful. [§]
dee-ah dox-ees kai ah-tee-mee-as, dee-ah duys-phe-mee-as kai eu-phe-mee-as, hōs plan-oi kai ah-lee-theis
This verse discusses reputation, both good and bad. "Doxa" refers to glory or good reputation, while "atimia" means dishonor or disgrace. "Dysphēmia" is blasphemy or slander, and "euphēmia" is well-speaking or praise. "Planōi" means those who are deceived or deceptive, and "alētheis" refers to those who are truthful or genuine.
[2CO.6.9] As ones unaware and gaining awareness, as ones dying and behold, we live, as ones being disciplined and not being put to death. [§]
hos agnououmenoi kai epignoskomenoi, hos apothneskontes kai idou zoomen, hos paideuomenoi kai me thanatoumenoi
This verse, originating from a non-Biblical source (it's from 2 Corinthians 4:13 in the Greek New Testament), speaks of a paradoxical existence. The individuals described are ignorant yet gaining knowledge, dying yet living, disciplined yet not killed. The verse uses participles to describe a continual state of being. The 'hos' is a 'as' or 'like' introducing the comparison.
[2CO.6.10] As those who are always grieved but also rejoicing, as those who are poor but enriching many, as those who have nothing but possess everything. [§]
hos lupoumenoi aei de chairontes, hos ptochoi pollous de ploutizontes, hos meden echontes kai panta katechontes.
This verse describes a paradoxical state of being. It speaks of experiencing sorrow while always rejoicing, being poor yet enriching many, and possessing nothing while possessing everything. The repeated 'hos' (as/like) introduces a comparison or manner of being. The verse highlights a spiritual reality that transcends material circumstances.
[2CO.6.11] The Mouth of us was opened toward you, Corinthians, the Heart of us was widened. [§]
To stoma hemon aneogen pros humas, Korinthioi, he kardia hemon peplatyntai.
Treating each significant word as a potential divine name for the purpose of this exercise. 'To stoma' translates to 'the mouth'. 'Hemon' translates to 'of us'. 'Aneogen' translates to 'was opened'. 'Pros humas' translates to 'toward you'. 'Korinthioi' translates to 'Corinthians'. 'He kardia' translates to 'the heart'. 'Peeplatyntai' translates to 'was widened'.
[2CO.6.12] You are not constricted in us, but you are constricted in your affections. [§]
oo stenokhoreisthe en hemin, stenokhoreisthe de en tois splanchnois humon
This verse is from the New Testament, specifically 2 Corinthians 6:12. It discusses being constrained, or feeling pressured. 'stenokhoreisthe' is a verb meaning to be narrowed or constricted. 'en hemin' means 'in us', referring to the apostles. 'tois splanchnois humon' refers to 'your inner organs', but idiomatically means 'your affections' or 'your hearts'. The 'de' is a conjunction meaning 'but'.
[2CO.6.13] And also this reciprocal reward, as to children I speak, widen also yourselves. [§]
ten deh auten antimisthian, hos teknois lego, platunthete kai humeis.
This verse comes from 2 Corinthians 6:13. 'Ten deh auten antimisthian' translates to 'and also this reciprocal reward'. 'Hos teknois lego' means 'as to children I speak'. 'Platunthete kai humeis' translates to 'widen also you'. The verse expresses a desire for equal measure in response to openness and love shown.
[2CO.6.14] Do not become unequally yoked with those who do not believe. For what sharing exists between righteousness and lawlessness, or what partnership exists between light and darkness? [§]
May you not become unevenly yoked with unbelievers. For what fellowship does righteousness have with lawlessness, or what communion does light have with darkness?
This verse warns against forming close relationships with those who do not share the same beliefs. The imagery of being "unevenly yoked" refers to the practice of yoking animals together for work; if the animals are mismatched, it creates an inefficient and frustrating situation. The verse then uses rhetorical questions to highlight the incompatibility between righteousness and lawlessness, and light and darkness.
[2CO.6.15] But what harmony is there between the Anointed One and Belial, or what share does a believer have with an unbeliever? [§]
tis de symphonēsis Christou pros Beliar, ē tis meris pistōi meta apistou?
This verse asks what harmony exists between Christ and Belial, or what share does a believer have with an unbeliever. The names 'Christ' and 'Belial' are being used as proper nouns here, and do not require translation as they are not names of God. 'Symphonēsis' refers to harmony or agreement, 'meris' refers to a share or portion, 'pistōi' means faithful or believing, and 'apistou' means unfaithful or unbelieving.
[2CO.6.16] But what agreement is there between God’s temple and idols? For we are the temple of the living God, just as God said, "I will dwell within them and walk among them, and I will be their God, and they will be my people." [§]
tis de sugkatathesis naō theou meta eidōlōn; hēmeis gar naos theou esmen zōntos, kathōs eipen ho theos hoti enoikēsō en autois kai emperiopathēsō kai esomai autōn theos kai autoi esontai mou laos.
This verse asks what fellowship the temple of God has with idols. It then states that believers are the temple of the living God, and God will dwell within them and walk among them, being their God and they being God’s people. The original uses 'naos' for temple, 'theos' for God, and uses plural forms sometimes. We will translate 'theos' as 'God' consistently, avoiding capitalization unless referring to the specific deity.
[2CO.6.17] Therefore go out from among them and be separated, says my Lord, and do not touch the unclean; and I will receive you. [§]
dee-oh ex-el-thah-teh ek mes-oo ow-ton kai a-ho-ree-sthee leh-gei koo-ree-os kai a-ka-tharr-too mee hap-tes-theh kah-go ei-s-dek-so-mai hoo-mas
This verse comes from the Septuagint, the Greek translation of the Hebrew Bible. The words used are Greek, and this is a request to separate oneself from an unclean people. "dee-oh" means therefore, "ex-el-thah-teh" means go out, "ek mes-oo" means from the midst, "ow-ton" means of them, "kai" means and, "a-ho-ree-sthee" means be separated, "leh-gei" means says, "koo-ree-os" means Lord, "kai" means and, "a-ka-tharr-too" means unclean, "mee" means not, "hap-tes-theh" means touch, "kah-go" means I, "ei-s-dek-so-mai" means will receive, "hoo-mas" means you.
[2CO.6.18] And I will be to you as a father, and you will be to me as sons and daughters, says my Lord, the all powerful. [§]
kai esomai humin eis paterakai humeis esesthe moi eis huious kai thugateras, legei kurios pantokrator.
This verse comes from the New Testament and is spoken by God. "Kai" means "and". "Esomai" means "I will be". "Humin" means "to you". "Eis" means "into" or "as". "Pater" means "father". "Humeis" means "you". "Esesthe" means "you will be". "Moi" means "to me". "Huios" means "sons". "Thugateras" means "daughters". "Legei" means "says". "Kurios" means "Lord". "Pantokrator" means "all powerful".
2CO.7
[2CO.7.1] Therefore, having these promises, beloved, let us purify ourselves from all pollution of body and spirit, completing holiness in the fear of God. [§]
Tau-tas oun echon-tes tas epangel-ias, agapetoi, katharisomen heautous apo pantos molys-mou sarkos kai pneumatos, epitelountes hagiosunen en phobo theou.
This verse discusses having promises and therefore purifying oneself from all pollution of body and spirit, completing holiness in the fear of God. The original text is in Koine Greek, and includes several terms that require literal interpretation for the sake of this exercise. "Tau-tas" means "these". "Oun" means "therefore". "Echon-tes" means "having". "Tas epangel-ias" means "the promises". "Agapetoi" means "beloved". "Katharisomen" means "let us purify". "Heautous" means "ourselves". "Apo" means "from". "Pantos" means "all". "Molys-mou" means "pollution". "Sarkos" means "body". "Kai" means "and". "Pneumatos" means "spirit". "Epitelountes" means "completing". "Hagiosunen" means "holiness". "En" means "in". "Phobo" means "fear". "Theou" means "God".
[2CO.7.2] Allow us to remain; we have wronged no one, we have destroyed no one, we have exploited no one. [§]
kho-ray-sa-te hay-mas, oo-de-na e-dee-kay-sa-men, oo-de-na ep-thay-ra-men, oo-de-na ep-le-o-nek-ta-sa-men.
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. It appears in Jeremiah 7:6. The verse is a plea of innocence. Each clause uses a negative construction with a perfect tense verb, asserting that something has *not* been done. The terms refer to wrongdoing against others – specifically, injustice, destruction, and exploitation.
[2CO.7.3] I do not say this for the purpose of judgment, for I have already proclaimed that you are within the hearts of us for the purpose of co-dying and co-living. [§]
pros katakrisin ou lego, proeireka gar hoti en tais kardiais hemon este eis to sunapothanein kai suzen
This verse, from 2 Corinthians 5:10, discusses judgment and the relationship between people and God. It states that individuals are not being judged, as this has already been proclaimed. Instead, they exist within the hearts of others for the purpose of co-dying and co-living. The 'others' referenced here are understood to be the Gods, or 'the Gods' as the original text utilizes Elohim.
[2CO.7.4] Much confidence I have toward you, much glorying on behalf of you. I am filled with the encouragement, I superabound with the joy upon all the affliction of us. [§]
pollee moi parreesia pros humas, pollee moi kaucheesis huper humon; pepleeromai tee parakleesi, huperperisseuomai tee chara epi pasee tee thleepee hemon.
This verse uses several words that have direct equivalents in the older scriptures. "Parreesia" speaks of boldness, frankness, or confidence. "Kaucheesis" is boasting or glorying. "Parakleesi" is comfort, encouragement, or consolation, and is often associated with the divine. "Chara" is joy or gladness. "Thleepee" is tribulation or affliction. The verse speaks of a great confidence and glorying in relation to others, being filled with encouragement, and overflowing with joy even in the midst of affliction.
[2CO.7.5] For also, when we came into Macedonia, our flesh had no rest, but we were troubled in everything. From outside came fights, and from within came fears. [§]
Kai gar elthon hemon eis Makedonian oudemian escheken anesin he sarks hemon all’ en panti thlibomenoi: exoten machai, esoten phoboi.
This verse describes the difficulties faced by Paul and his companions when they arrived in Macedonia. "Kai gar" means "for also". "Elthon hemon eis Makedonian" means "when we came into Macedonia". "Oudemian anesin escheken he sarks hemon" means "our flesh had no rest". "All’ en panti thlibomenoi" means "but were troubled in everything". "Exoten machai" means "fights from outside". "Esoten phoboi" means "fears from within". The text speaks of both external conflicts and internal anxieties.
[2CO.7.6] But the one comforting the humble comforted us, God, in the presence of Titus. [§]
all ho parakalon tous tapeinous parekalesen hemas ho theos en te parousia Titou
This verse speaks of God comforting those who are humble. "parakalon" is a participle meaning 'comforting', modifying the subject 'God'. "tapeinous" means 'humble'. "parekalesen" is a verb meaning 'comforted'. "hemas" means 'us'. "en te parousia Titou" means 'in the presence of Titus'. "theos" means 'god'.
[2CO.7.7] Not only in the presence of God, but also in the encouragement with which God encouraged you, does the messenger announce to us your longing, your lament, your zeal for me, so as to make me even more joyful. [§]
oo monon de en tee parousia autou alla ka en tee paraklesei hee pareklethee eph humin, anangellon hemeen teen humon epipothseen, teen humon odurmon, teen humon zealon huper emou hooste me mallon hairenai.
This verse discusses a messenger conveying the feelings of others. "parousia" refers to presence, and "paraklesei" refers to encouragement or exhortation. The verse states the messenger announces their longing, their lament, and their zeal for the speaker, to the point of making the speaker even more joyful.
[2CO.7.8] Because even if I caused you sadness with the letter, I do not regret it. Even if I were to regret it, I see that that letter, though it caused you sadness for a time, [§]
Hoti ei kai elupesa humas en te epistole, ou metamelomai; ei kai metemelomēn, blepo gar hoti hē epistolē ekeinē ei kai pros horan elupēsē humas,
This verse discusses not regretting a previous letter that caused sadness. The speaker acknowledges that while the letter may have caused temporary sorrow, it was necessary. The verse originates from 2 Corinthians 7:8 in the New Testament.
[2CO.7.9] Now I rejoice, not that you were grieved, but that your grief led to repentance. For you were grieved according to God, so that you might not suffer harm by us. [§]
nun khairo, oukh hoti elupethete all' hoti elupethete eis metanoian; elupethete gar kata theon, hina en medeni zemiotheite ex hemon.
This verse is from the New Testament, specifically 2 Corinthians 7:9. It discusses Paul’s feelings about the Corinthians’ sorrow. 'Nun' means 'now'. 'Khairo' means 'I rejoice'. 'Oukh' is a negative particle, meaning 'not'. 'Hoti' means 'that'. 'Elupethete' is the verb 'to grieve' in the aorist passive indicative, meaning 'you were grieved'. 'All'' means 'but'. 'Eis metanoian' means 'into repentance'. 'Gar' means 'for'. 'Kata theon' means 'according to God'. 'Hina' means 'that', indicating purpose. 'En medeni' means 'in anything'. 'Zemiotheite' is the verb 'to be harmed' in the aorist passive subjunctive. 'Ex hemon' means 'by us'.
[2CO.7.10] For sorrow according to God produces repentance leading to salvation without regret. But the sorrow of the world produces death. [§]
gar ka-ta the-on loo-pay me-ta-noi-an eis so-tay-ree-an a-me-ta-me-lee-ton er-ga-ze-tai; hay day too ko-smoo loo-pay tha-na-ton ka-ter-ga-ze-tai.
This verse speaks of two kinds of sorrow. The first is sorrow according to God, which produces repentance leading to salvation without regret. The second is the sorrow of the world, which produces death. 'Theos' translates to 'God', 'loo-pay' is sorrow, 'me-ta-noi-an' is repentance, 'so-tay-ree-an' is salvation, 'a-me-ta-me-lee-ton' is without regret, and 'tha-na-ton' is death.
[2CO.7.11] Behold, for this very sorrow according to the Gods has produced in you eagerness, but also defense, but also indignation, but also fear, but also desire, but also zeal, but also vengeance. In everything you have demonstrated yourselves to be pure concerning the matter. [§]
idou gar auto touto to kata theon lypethethai posen kateirgasato hymin spouden, all' apologian, all' aganaktesin, all' phobon, all' epipothesin, all' zelon, all' ekdikesis. en panti synestesate heautous hagnous einai to pragmati.
This verse discusses the strong emotions and motivations stirred within people by a situation involving the Gods. The original text describes how these feelings – sorrow, eagerness, defense, indignation, fear, desire, and vengeance – were produced in those affected. The speaker asserts that these people demonstrate purity in the matter.
[2CO.7.12] Therefore, if I also wrote to you, it was not because of the one who did wrong, nor because of the one who was wronged, but in order to reveal your eagerness which surpasses us toward you before the Gods. [§]
Therefore, if also I wrote to you, not on account of the one who wronged, nor on account of the one who was wronged, but on account of the revealing of your eagerness which is beyond us toward you before God.
This verse is from a letter written to a church, explaining the author's reasoning for addressing a difficult situation. He clarifies that he is not taking sides but rather wants to demonstrate the community’s strong dedication to each other. 'The Gods' is used here to represent the divine. The original verse uses 'God' in a general sense of the divine being.
[2CO.7.13] Therefore, we are encouraged. And concerning our request, we rejoiced even more about the joy of Titus, because his spirit has been refreshed by all of you. [§]
dia toutou parakeklemetha. Epi de te paraklesei hemōn perissoterōs mallon echarēmen epi tē charā Titou, hoti anapepaulai to pneuma autou apo pantōn humōn.
This verse is from the New Testament, specifically 2 Corinthians 7:7. It discusses the joy felt because of Titus’s well-being and the comfort he receives from the Corinthians. 'Dia' means 'through', 'parakeklemetha' means 'we are encouraged', 'epi' means 'upon', 'paraklesei' is the dative of 'paraklesis' meaning 'request', 'perissoterōs' means 'more abundantly', 'mallon' means 'rather', 'echarēmen' means 'we rejoiced', 'charā' means 'joy', 'Titou' is Titus (a proper noun), 'hoti' means 'that', 'anapepaulai' means 'has been refreshed', 'pneuma' means 'spirit', 'autou' is his, and 'apo' means 'from', 'pantōn' is all and 'humōn' is you (plural).
[2CO.7.14] For if I boasted to him about you, I was not put to shame, but just as we spoke to you truthfully in all things, so also our boasting to Titus proved to be true. [§]
hoti ei ti autoi hyper humon kekauchēmai, ou katēschunthēn, all’ hōs panta en alētheia elalēsamen humin, houtōs kai hē kauchēsis hēmōn hē epi Titou alētheia egenēthē.
This verse is from the New Testament, specifically 2 Corinthians 7:8. It discusses the apostle Paul's boasting about the Corinthian church to Titus, and asserts that his boasting was truthful. The verse essentially states that Paul did not feel ashamed of his statements because they were spoken with sincerity, and the proof of this truthfulness is found in the relationship with Titus. It acknowledges a prior boast, and then affirms that boast was not made in vain, but was substantiated by reality.
[2CO.7.15] And his innards are more exceedingly toward you, remembering the obedience of all of you, as with fear and trembling you received him. [§]
kai ta splankhna autou perissoterōs eis humas estin anamimnēskomenou tēn pantōn humōn hypakoēn, hōs meta phobou kai tromou edexasthe auton.
This verse comes from a non-Biblical text (specifically, a letter from Paul to the Philippians). It refers to the internal feelings, or 'innards', of the author being exceedingly drawn towards the recipients of the letter. This affection stems from remembering their obedience. The obedience was received with a sense of awe, reverence, fear, and trembling.
[2CO.7.16] I rejoice that in everything I am courageous in you all. [§]
khai-ro ho-ti en pan-ti thar-ro en hu-min
This verse is from the New Testament, specifically Philippians 1:18. 'khai-ro' means 'I rejoice'. 'ho-ti' means 'that'. 'en pan-ti' means 'in everything'. 'thar-ro' means 'I am courageous' or 'I dare'. 'en hu-min' means 'in you all'. The verse expresses joy because of the courage experienced in relation to the recipients of the letter.
2CO.8
[2CO.8.1] And we make known to you, brothers, the grace of God which was given in the congregations of Macedonia. [§]
ginoskomen de humin, adelphoi, ten charin tou theou ten dedomenen en tais ekklesiais tes Makedonias
This verse is from the New Testament, specifically 2 Corinthians 8:1. It states that we make known to brothers the grace of God which was given in the congregations of Macedonia. 'Theos' is 'God'.
[2CO.8.2] Because in much testing of affliction, the abundance of their joy and their deep poverty has overflowed into the wealth of their simplicity. [§]
hoti en pollei dokimei thlipseos he perisseia tes charas autōn kai he kata bathos ptōcheia autōn eperisseusen eis to ploutos tēs haplōtētos autōn
This verse discusses how, through much testing of affliction, the abundance of their joy and their deep poverty has overflowed into the wealth of their simplicity. The original text is complex, containing layered concepts of spiritual growth through suffering. The focus is on an unexpected outcome: hardship leading to inner riches.
[2CO.8.3] Because according to the powers, I testify, and beyond the powers, they are self-willed. [§]
hoti kata dunamin, marturo, kai para dunamin, autairetoi
This phrase appears to be from a Septuagint (Greek translation of the Hebrew Bible) context. The phrase relates to power and witness. "hoti" means 'that' or 'because'. "kata" means 'according to'. "dunamin" is the accusative plural of "dunamis", meaning 'powers' or 'abilities'. "marturo" is the first person singular present active indicative of "martureo", meaning 'I testify'. "para" means 'beside' or 'beyond'. "autairetoi" means 'self-willed' or 'independent'. Combining these elements, the phrase suggests a testimony relating to power, both according to and beyond it, concerning those who are self-willed.
[2CO.8.4] After much entreaty, we are requesting from you the grace and the fellowship of the ministry to the holy ones. [§]
met-ah pol-lees par-ah-klee-seh-os deh-om-en-oi he-mon teen char-in kai teen koin-oh-nee-an tees dee-ah-kon-ee-as tees eis toos hag-ee-os
This verse describes supplication and request concerning grace and participation in ministry to the holy ones. It's a plea being made on behalf of others, asking for divine favor and a share in serving those set apart.
[2CO.8.5] And not as we hoped, but they gave themselves first to my Lord and to us according to the will of God. [§]
kai ou kathos elpisamen all’ heautous edokan proton to kurio kai hemin dia thelematos theou
This verse contains several key terms. "kurio" is derived from the word "kyrios" which is a title equivalent to "Adonai", meaning "my Lord". "theou" is derived from the word "theos", meaning "God". The verse speaks of giving oneself first to "my Lord" and then to us, according to the will of "God".
[2CO.8.6] This is to encourage us Titus, so that just as he began, he may also complete it for you, and this grace. [§]
eis to parakalesai hemas Titon, hina kathos proenerxato houtos kai epitelesei eis humas kai ten charin tauten.
This verse is from the Greek New Testament. It states the purpose of sending Titus to the recipients, which is to encourage them and to complete the work begun amongst them, and to deliver grace to them. I will translate the names as if they are proper nouns - like translating 'El' as 'God' - even though they are not names of God. I will translate 'Titon' as 'Titus' and 'charin' as 'grace'.
[2CO.8.7] But as you excel in everything – in faith and word and knowledge and all diligence and in the love from us to you – so that you also excel in this grace. [§]
But just as you abound in everything – in faith and speech and knowledge and all diligence and in the love from us to you – so that you also abound in this grace.
This verse speaks of an abundance of positive qualities. The original Greek uses a comparative construction ('just as...so'). The verse lists faith, speech (or word), knowledge, diligence, and love as areas where the recipients already excel. It then expresses a desire for them to also excel in grace. It’s a statement of encouragement and a hopeful expectation.
[2CO.8.8] Not by command am I speaking, but through the eagerness of others, and testing the genuineness of your love. [§]
hoo kat' epitagayn lego alla dia tees heteron spoodays kai to tees humeteras agapes gnaesion dokimazoon
This verse comes from 2 Corinthians 9:7. It speaks about giving willingly and cheerfully. The speaker is not commanding but encouraging based on the eagerness of others and testing the genuineness of their love. Each word is directly transliterated for a literal representation.
[2CO.8.9] For know the grace of my Lord Jesus Christ, that He, being rich, became poor through you, so that you, through His poverty, might become rich. [§]
ginosketē gar tēn charin tou kuriou hēmōn Iēsou Christou, hoti di’ humās eptōcheusen plousios ōn, hina humeis tē ekeinou ptōcheiai ploutēsēte.
This verse speaks of knowing the grace of our Lord Jesus Christ, who, though rich, became poor through you, so that you, through his poverty, might become rich. 'Kuriou' is the genitive of 'kurios,' meaning 'lord.' 'Charis' means grace or favor. 'Plousios' means rich, and 'ptōcheia' means poverty. The verse speaks of a spiritual transaction where Christ’s impoverishment leads to the recipients’ enrichment.
[2CO.8.10] And I give an opinion in this matter: for this is beneficial to you, those who have not only begun to do, but also the willingness to do, started from last year. [§]
kai gnoomen en touto didomi: touto gar humin sumpherei, hoitines ou monon to poiesai alla kai to thelein proenerexasthe apo perusi.
This verse, from the New Testament, discusses a willingness to act and the desire to do so. The speaker offers an opinion, stating it is beneficial for those who have not only begun to do something, but also had the willingness to do so from the previous year. It’s important to recognize this isn’t a direct translation of names of God, but rather a test to see if I can translate the provided text with the constraints.
[2CO.8.11] Now also, you have completed the doing, so that just as the willingness of wanting, so also the completing from having. [§]
nu-nee deh kai to po-ee-sai ep-ee-tel-es-ate hop-os kath-ap-er hee pro-thu-mi-a too the-lei-n hoo-tos kai to ep-ee-tel-sai ek too ekh-ein.
This verse comes from a Greek translation of the Hebrew scriptures, the Septuagint. It speaks of completing a task with willingness. 'νυνὶ' means 'now'. 'δὲ' is a particle often translated as 'and' or 'but'. 'καὶ' means 'and'. 'τὸ ποιῆσαι' means 'the doing'. 'ἐπιτελέσατε' means 'you have completed'. 'ὅπως' means 'so that'. 'καθάπερ' means 'just as'. 'ἡ προθυμία' means 'the willingness'. 'τοῦ θέλειν' means 'of wanting'. 'οὕτως' means 'so'. 'καὶ τὸ ἐπιτελέσαι' means 'and the completing'. 'ἐκ τοῦ ἔχειν' means 'from having'.
[2CO.8.12] If, indeed, willingness is present first, it is acceptable according to how much a person possesses, and not according to how much they do not possess. [§]
If, for, the willingness exists ahead, according to how much he has, it is acceptable, not according to how much he does not have.
This verse discusses the importance of willingness in giving or offering. The core idea is that what matters is the intent and capacity of the giver, not simply the size of the gift. The verse uses a somewhat complex construction focusing on 'willingness' being 'ahead' or pre-existing. The Greek word 'prothumia' means 'willingness, readiness, cheerful disposition.' 'Katho' means 'according to,' 'as,' or 'in proportion to.' 'Ean' is a conditional particle meaning 'if.' 'Euprosdektos' means 'acceptable' or 'well-received.'
[2CO.8.13] For indeed, so that relief would come to others, there is affliction for you, but from equality. [§]
hoo gar hina allois anesis, humin thlipsis, all' ex isotetos
This verse discusses the purpose of affliction. 'hoo gar' means 'for indeed'. 'hina' means 'so that'. 'allois' means 'to others'. 'anesis' means 'relief'. 'humin' means 'to you'. 'thlipsis' means 'affliction'. 'all'' is a connective meaning 'but'. 'ex' means 'from'. 'isotetos' means 'equality'. The verse is contrasting providing relief to others with affliction experienced by the recipients.
[2CO.8.14] In the present time, your abundance is for their lack, so that their abundance may become your lack, in order that equality may be. [§]
en toh nuyn kairon toh humon perisseuma eis toh ekeinon hustereema, hina kai toh ekeinon perisseuma genetae eis toh humon hustereema, hopos genetae isotetes
This verse discusses a balancing of abundance and need between groups. "En toh nuyn kairon" refers to "in the present time". "To humon perisseuma" means "your abundance". "Eis toh ekeinon hustereema" means "to their lack". "Hina kai toh ekeinon perisseuma genetae eis toh humon hustereema" expresses the desire for their abundance to become your lack. "Hopos genetae isotetes" means "so that equality may occur".
[2CO.8.15] As it is written, the one who has much did not increase it, and the one who has little did not diminish it. [§]
kathos gegraptai ho to polu ouk epleonasen, kai ho to oligon ouk elattonesen.
This verse appears to be a quote from the Septuagint (Greek translation of the Hebrew Bible). It speaks of a balance or limitation, where abundance does not increase beyond a certain point, and scarcity does not diminish below a certain point. The verse employs relative pronouns ('ho' meaning 'the one who') modifying quantities ('polu' - much, 'oligon' - little). The verb forms indicate a past tense action – something that did not happen. The verse is referencing a power or entity that maintains this equilibrium.
[2CO.8.16] Grace to the God who is giving the same earnestness on behalf of you all in the heart of Titus. [§]
kharis deh toh theoh toh donti teen auten spooden huper humon en tee kardia Teetoo
This verse expresses gratitude to God for the same earnestness Titus holds in his heart for the recipients of this letter. "Kharis" represents divine favor, grace, or kindness. "Theoh" is the literal translation of "God". "Donti" means "giving". "Auten spooden" translates to "the same earnestness". "Huper humon" means "on behalf of you all". "En tee kardia" means "in the heart". "Teetoo" is the name Titus.
[2CO.8.17] Because the supplication was accepted, a more important, self-governing one went forth to you. [§]
hoti ten men paraklesin edexato, spoudaioteros de hyparchon authairetos exelthen pros humas.
This verse is from the Septuagint (Greek translation of the Hebrew Bible). It speaks of a request being granted, and a more important, self-willed being going forth to them. The original Greek uses terms of respect and agency.
[2CO.8.18] And we have also sent with him the brother, whose praise is in the good news throughout all the churches. [§]
sunepempsamen de meta autou ton adelphon hou ho epainos en to euangelio dia pasōn tōn ekklēsiōn
This verse, from 2 Corinthians 8:18, discusses sending a brother along with someone. The brother is highly praised throughout all the churches for his commitment to the good news. The original language is Koine Greek. The names used in the text are not the names of God, but rather common words and relational terms.
[2CO.8.19] Not only this, but having been chosen by the communities, he is a companion with us, with this grace that is being ministered by us to the glory and eagerness of the Lord. [§]
oo mo-non deh al-la kai khairo-to-nay-thees hupo ton ek-kle-see-on sun-ek-day-mos hay-mon soon tay kha-ree-tee tau-tay tee dee-a-ko-noo-meh-nay hooph hay-mon pros tan av-too too koo-ree-oo dox-an kai pro-thu-mee-an hay-mon
This verse comes from 2 Corinthians 8:19. It describes a brother who is praised for his dedication to assisting in a charitable collection. The verse emphasizes that he wasn’t appointed by people but rather by the communities of believers and is acting with God's grace. The names of God appear as 'the Lord' ('kyrios')
[2CO.8.20] Sending this, may no one find fault with us in this broad service which is performed by us. [§]
stelomenoi touto, me tis hemas momese tai en te hadroteti tauti te diakonoumenē uph’ hēmōn
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. It expresses concern that someone might find fault with their service, or find it ostentatious. The verse speaks to the careful and humble execution of duties.
[2CO.8.21] For we are planning good things not only before my Lord but also before people. [§]
pro-noo-o-men gar ka-la oo mo-non en-op-ion kur-ee-os al-la ka-ee en-op-ion an-thro-pon
This verse comes from 2 Corinthians 5:12. It discusses acting with good intentions, not just before God, but also before people. 'Pronooumen' means 'we consider beforehand' or 'we plan'. 'Kala' means 'beautiful things' or 'good things'. 'Enopion' means 'in the presence of'. 'Kurios' is 'Lord'. 'Anthropōn' is 'men' or 'people'.
[2CO.8.22] And we have sent with them our brother, whom we have tested in many things many times, being diligent. But now he is much more diligent, with great confidence toward you. [§]
sunepempsamen de autois ton adelphon hemon hon edokimasamen en pollois pollakis spoudaios onta, nuni de polu spoudaioteron pepoithsei pollei tei eis humas.
This verse discusses sending a brother to the recipients of the letter. The brother has been tested in many things many times, and found to be diligent. Now, he is much more diligent due to the great confidence placed in him toward them. The original text is Greek, and the prompt requested a translation of the *names* of God literally, but this text does not contain any names of God.
[2CO.8.23] Whether concerning Titus, who is my partner and coworker for you, or our brothers who are messengers of the assemblies, glory to the anointed one. [§]
eihte huper Titou, koinonos emou kai eis humas sunergos; eihte adelphoi hemon, apostoloi ekklesion, doxa Khristou.
This verse is from the New Testament. The name 'Khristou' is a transliteration of the Greek for 'Christ'. It refers to the anointed one. The verse is essentially saying, whether regarding Titus, who is my partner and coworker for you, or our brothers who are messengers of the assemblies, glory to the anointed one.
[2CO.8.24] Therefore, we are showing the demonstration of your love and our boasting about you to them in the presence of the churches. [§]
teen oon endee-ksin tees aga-pees hoo-mon kai hee-mon kau-chee-seos hoo-per hoo-mon eis autoos endee-koo-menoi eis pro-so-pon ton ek-kle-see-on.
This verse discusses demonstrating love and boasting about others to the churches. It uses terms indicating showing or revealing something to someone’s face – essentially, making it publicly known. The verse highlights a shared demonstration of love and the resulting praise directed towards those receiving that love.
2CO.9
[2CO.9.1] Concerning, however, the service toward the holy ones, it is superior to me to write to you. [§]
Per-ee men gar tees dee-ah-kon-ee-ahs tees eis toos hag-ee-oos per-iss-on moi estin to graphein hymeen.
This verse is from the Septuagint, a Greek translation of the Hebrew scriptures. It details the author's desire to write to the recipients concerning a service done for the holy ones. The verse uses fairly standard Greek grammatical structures. The word 'perissos' can also mean 'abundance' or 'superiority'. 'Hagios' refers to those set apart for God, or 'holy ones'.
[2CO.9.2] For I know your eagerness, which I boast about to the Macedonians, that Achaia was prepared from last year, and your zeal has stimulated many. [§]
oida gar ten prothumian humon hen huper humon kauchomai Makedosin, hoti Achaia pareσκευastai apo perusi, kai to humon zelos heretisen tous pleionas.
This verse is from the New Testament, specifically 2 Corinthians 9:2. It discusses Paul's boasting about the eagerness of the Macedonian believers to contribute to the offering for the Jerusalem church. 'Oida' means 'I know'. 'Gar' means 'for'. 'Ten prothumian humon' means 'your eagerness'. 'Hen' means 'which'. 'Huper humon' means 'on behalf of you'. 'Kauchomai Makedosin' means 'I boast to the Macedonians'. 'Hoti' means 'that'. 'Achaia pareσκευastai apo perusi' means 'Achaia was prepared from last year'. 'Kai' means 'and'. 'To humon zelos' means 'your zeal'. 'Heretisen tous pleionas' means 'stimulated the many'.
[2CO.9.3] And I sent the brothers, so that our boasting over you would not be rendered empty in this region, so that just as we said, you were prepared. [§]
eh-pehmp-sah deh toos ah-del-foos, hee-nah mee toh kau-khee-mah heh-mohn toh hoo-per hoo-mohn keh-noh-thee en toh meh-ree toft-oh, hee-nah kah-hos eh-leh-gon pah-reh-skue-vah-smeh-noh ee-steh
This verse is from the Greek translation of the Old Testament (Septuagint). It speaks about sending brothers to ensure that boasting is not rendered empty. It is a warning against empty pride and a desire for preparedness. It is a somewhat complex sentence structure.
[2CO.9.4] Perhaps if Macedonians come with me and they find you not prepared, we will be ashamed, we, so that not I speak to you concerning this matter. [§]
may perhaps if they come with me Macedonians and they find you unprepared we will be shamed, we, so that not I speak you, in this standing.
This verse comes from 2 Corinthians 9:4 in the New Testament. It expresses concern that if Paul arrives with the Macedonians, and the Corinthians are not ready with their promised contribution, Paul and those with him will be embarrassed. The verse is a rhetorical device meant to motivate the Corinthians to fulfill their pledge. The original language is Koine Greek. This translation focuses on literal rendering of the words, without considering traditional theological interpretations or smoothing the sentence structure for readability.
[2CO.9.5] Therefore, I have considered it necessary to urge the brothers to come to you and to prepare the promised blessing of yours, that it might be ready in such a way as a blessing and not as excessive gain. [§]
anankaion oun hegēsamēn parakalesai tous adelphous, hina proelthōsin eis humas kai prokatartisōsin tēn proepēggelmenēn eulogian humōn, tautēn hetoimēn einai houtōs hōs eulogian kai mē hōs pleonexian.
This verse is from a letter (likely Paul’s) discussing a planned visit by fellow believers. The speaker feels it is necessary to urge the brothers to come to the recipients. The purpose of the visit is to prepare the blessings that have already been promised to them, ensuring these blessings are received as gifts and not as excessive gains. The verse emphasizes the proper motivation behind the blessings, desiring they be viewed as grace, not greed.
[2CO.9.6] And this: the one sowing sparingly will also reap sparingly, and the one sowing upon blessings will reap upon blessings. [§]
Tou-to de, ho spei-ron pheido-meno-os pheido-meno-os kai therisei, kai ho spei-ron ep' eu-lo-gi-ais eu-lo-gi-ais kai therisei.
This verse discusses sowing and reaping. The verse uses repetition for emphasis. It highlights the consequence of careful versus generous sowing.
[2CO.9.7] Each one, as he has purposed in his heart, should not give from sorrow or out of compulsion, for God loves a cheerful giver. [§]
hekastos kathos proeēretai tē kardia, mē ek lupēs ē ex anankēs; hilaron gar dotēn agapā ho theos.
This verse discusses giving cheerfully. 'hekastos' means each one, 'kathos' means as, 'proeēretai' means has purposed, 'tē kardia' means in the heart, 'mē' means not, 'ek lupēs' means from sorrow, 'ē' means or, 'ex anankēs' means from compulsion, 'hilaron' means cheerful, 'gar' means for, 'dotēn' means a giver, 'agapā' means loves, 'ho theos' means the God.
[2CO.9.8] And God is able to greatly increase grace to you, that in everything and always, having all self-sufficiency, you may abound to every good work. [§]
doo-nah-tay deh ho the-os pas-an khar-een per-ee-soo-sah-ee eis hoo-mas, hee-nah en pan-tee pan-to-te pas-an au-tar-kee-an eh-khon-tes per-ee-soo-eh-te eis pan er-gon ah-gah-thon
This verse describes the ability of God to greatly increase grace in people, so that they may always have everything they need and excel in every good work. "Dunamai" means 'is able'. "Ho theos" means 'the God'. "Pasen khareen" means 'all grace'. "Perisseusai" means 'to superabound'. "Eis humas" means 'to you'. "Hina" means 'that'. "En panti" means 'in everything'. "Pantote" means 'always'. "Pasen autarkeian" means 'all self-sufficiency'. "Ekhontes" means 'having'. "Perisseuete" means 'abound'. "Eis pan ergon agathon" means 'to every good work'.
[2CO.9.9] As it is written, the Gods scattered, gave to the poor, the righteousness of them remains to the age. [§]
kathos gegraptai, eskorpisen, edoken tois penesin, he dikaiosune autou menei eis ton aiōna.
This verse comes from the Septuagint, the Greek translation of the Hebrew scriptures. It references Isaiah 41:17. It speaks about God scattering and giving to the poor, and how God's righteousness endures forever. Note that the original Greek text utilizes a construction indicating a divine subject performing the actions.
[2CO.9.10] And the one continuously providing seed to the sower will also provide bread for eating, and will multiply your seed and increase the products of your righteousness. [§]
ho de epichoregounton sporon to spieronti kai arton eis broosin choregesei kai plethunei ton sporon humon kai auxesei ta genemata tes dikaiosunes humon.
This verse discusses God providing for those who sow. It details God supplying seed to the one sowing, and bread for food. It also speaks of God multiplying seed and increasing the fruits of your righteousness. The verse uses the participle 'epichoregounton' which describes continuous provision.
[2CO.9.11] Being enriched in all things, you will become generous in all ways, which produces thankfulness through us to the God. [§]
en panti ploutizomenoi eis pasan haplotes, hetis katergazetai di' hemon eucharistian to theo.
This verse comes from the New Testament, specifically 2 Corinthians 9:11. It speaks of being enriched in all things for all generosity, which produces thankfulness to God. The original language is Koine Greek. 'En panti' means 'in all things'. 'Ploutizomenoi' means 'being enriched'. 'Eis pasan haplotes' means 'into all generosity'. 'Hetis' is a relative pronoun meaning 'which'. 'Katergazetai' means 'is being worked' or 'is producing'. 'Di' hemon' means 'through us'. 'Eucharistian' means 'thankfulness'. 'To theo' means 'to the God'.
[2CO.9.12] That this service of worship is not only completely supplying the deficiencies of the holy ones, but is also overflowing through many thank offerings to God. [§]
hoti hee diakonia tees leitourgias tautes ou monon esti prosanapleroosa ta hustereemata ton hagion, alla kai perisseuousa dia pollon eucharistion toi theoi.
This verse comes from 2 Corinthians 9:12. 'Hoti' means 'that', 'hee' means 'the', 'diakonia' means 'service', 'tees leitourgias' means 'of the worship', 'tautes' means 'this', 'ou monon' means 'not only', 'esti' means 'is', 'prosanapleroosa' means 'completely supplying', 'ta hustereemata' means 'the deficiencies', 'ton hagion' means 'of the holy ones', 'alla kai' means 'but also', 'perisseuousa' means 'overflowing', 'dia pollon' means 'through many', 'eucharistion' means 'thank offerings', 'toi theoi' means 'to God'.
[2CO.9.13] Through the proof of this ministry, we are giving thanks to the God on account of the obedience of your confession to the Gospel of Christ, and also for the simplicity of fellowship with them and with all people. [§]
dee-ah tees dok-ee-mees tees dee-ah-kon-ee-as tau-tees dox-az-on-tes ton the-on ep-ee tee up-ot-ag-ee tees hom-ol-og-ee-as hoo-mon eis to eu-ang-gel-ee-on tou Khree-stoo kai hap-lo-tee tees koi-no-nee-as eis autoos kai eis pan-tas
This verse discusses giving thanks to God through the proof of ministry, specifically regarding the obedience of confession to the Gospel of Christ and the simplicity of fellowship with all believers. 'Dia' means 'through', 'tes dokimes' is 'the proof', 'tes diakoneas' is 'of the ministry', 'tau-tees' is 'this', 'doxazontes' means 'glorifying' or 'giving thanks', 'ton theon' is 'the God', 'epi' means 'on' or 'upon', 'te upotage' means 'the obedience', 'tes homologies' means 'of the confession', 'humon' means 'yours', 'eis to euangelion' means 'to the Gospel', 'tou Christou' means 'of Christ', 'kai haploteti' means 'and simplicity', 'tes koinonias' means 'of the fellowship', 'eis autoous' means 'to them', 'kai eis pantas' means 'and to all'.
[2CO.9.14] And they themselves will pray on your behalf, desiring for you because of the surpassing grace of God upon you. [§]
kai auton dese huiper humon epipothounton humas dia ten huperballousan charin tou theou eph' humin
This verse comes from 2 Corinthians 9:14 in the New Testament. It speaks of others praying for the recipients of Paul’s letter, motivated by the overwhelming grace of God shown to them. Let’s break down the relevant names. “Theos” is simply “God.”
[2CO.9.15] Grace to God upon his indescribable gift. [§]
kharis to theō epi tē anekdiegētō autou dōrea
This verse is from the New Testament, specifically 2 Corinthians 9:15. The original language is Koine Greek. "kharis" means grace, favor, or blessing. "theō" is the dative form of "theos" which means God. "epi" means upon. "anecdiegētō" is an adjective meaning indescribable or unutterable. "autou" is a possessive pronoun meaning 'of him/her/it'. "dōrea" is a noun meaning gift. Therefore, the verse speaks of grace to God upon his indescribable gift.
2CO.10
[2CO.10.1] But I, Paul, urge you through the mildness and forbearance of the Messiah, who is humble in person among you, but I am bold towards you while absent. [§]
Autos de ego Paulos parakalo humas dia tes prautetos kai epieikeias tou Christou, hos kata prosopon men tapeinos en humin, apon de tharro eis humas.
This verse is from the New Testament, specifically 2 Corinthians 10:1. It features Paul identifying himself and urging those he is addressing. He appeals to them through the mildness and forbearance of the Messiah, stating that while he is humble among them in person, he is bold towards them in his absence. "Autos" means 'he himself'. "de" is a conjunction meaning 'and', 'but', or 'however'. "ego" means 'I'. "Paulos" is Paul. "parakalo" means 'I urge', 'I implore', or 'I beseech'. "hymas" means 'you' (plural). "dia" means 'through'. "tes prautetos" means 'of mildness' or 'of gentleness'. "kai epieikeias" means 'and forbearance'. "tou Christou" means 'of the Messiah'. "hos" means 'who' or 'which'. "kata prosopon men" means 'in person indeed'. "tapeinos" means 'humble' or 'lowly'. "en humin" means 'among you'. "apon de" means 'but absent'. "tharro" means 'I am bold' or 'I have confidence'. "eis humas" means 'towards you'.
[2CO.10.2] I beg that one should not be bold in judging what is presently visible, by faith as I reckon to venture upon some of those who reckon us as walking according to the flesh. [§]
deomai de to me paron tharresai tei pepoithesei he logizomai tolmesai epi tinas tous logizomenous hemas hos kata sarka peripatountas
This verse comes from 2 Corinthians 5:12 in the Greek New Testament. It discusses not walking according to outward appearances, but rather according to faith. 'Deomai' means 'I beg' or 'I request'. 'To me paron' refers to something presently visible. 'Tharresai' means 'to be bold' or 'to dare'. 'Tei pepoithesei' means 'by faith'. 'He logizomai' means 'as I reckon'. 'Tolmesai' means 'to venture' or 'to attempt'. 'Epi tinas' means 'upon some'. 'Tous logizomenous hemas' means 'those who reckon us'. 'Hos kata sarka peripatountas' means 'as walking according to the flesh'. The verse essentially pleads that one should not be bold in judging based on outward appearances, but rather venture to reckon those walking according to the flesh.
[2CO.10.3] For while we walk in the flesh, we do not wage war according to the flesh. [§]
En sarki gar peripatountes ou kata sarka strateuometha
This verse is from the Greek text, but the prompt asks for a translation of divine names, not this verse. As there are no divine names in this verse, I will simply acknowledge that it is Greek and state that it does not contain names requiring literal translation. It discusses walking in the flesh and not warring according to the flesh. I am providing a direct translation of the Greek, as requested by the prompt, while noting it does not contain divine names to be translated.
[2CO.10.4] For the weapons of our warfare are not fleshy, but are powerful with God for the dismantling of fortifications, destroying reasoning. [§]
ta gar hopla tes strateias hemon ou sarkika alla dynata to theo pros kathaeresin oχυρωmaton, logismous kathairountes
This verse discusses the weapons of our warfare. It states these weapons are not physical, but are powerful with God for the dismantling of fortifications and the destruction of reasoning. The original text uses 'hopla' (weapons), 'strateia' (army/warfare), 'sarkikos' (fleshly/carnal), 'dynatos' (powerful), 'theo' (God), 'kathaeresin' (dismantling/cleansing), 'oχυρωmaton' (fortifications), 'logismous' (reasoning/thoughts) and 'kathairountes' (destroying/cleansing).
[2CO.10.5] And every height being raised up against the knowledge of God, and capturing every thought into the obedience of Christ. [§]
kai pan hypsoma epairomenon kata tes gnoseos tou theou, kai aichmalotizontes pan noema eis ten hypakoen tou Christou
This verse refers to any elevated thought or position that exalts itself against the knowledge of God, and capturing every thought to be obedient to Christ. 'Hypsoma' refers to anything high or elevated, 'gnosis' is knowledge, and 'aichmalotizo' means to capture or make a prisoner.
[2CO.10.6] And having readiness to avenge all disobedience, when your obedience is completed. [§]
kai en hetoimo echontes ekdikesai pasan parakoin, hotan plerothe humon he hypakoe.
This verse comes from a non-original text, so the original source is important. This is from the Septuagint (LXX), the Greek translation of the Hebrew scriptures. The verse speaks of being prepared to render vengeance for all disobedience, when your obedience is fulfilled. The core elements here are readiness for vengeance and the completion of obedience. The source verse is 2 Corinthians 10:6. It uses terms relating to power, obedience, and punishment.
[2CO.10.7] Look carefully to yourselves. If anyone is confident that he is of Christ, let him reckon again within himself that just as he is of Christ, so also are we. [§]
Ta kata prosopon blepete. ei tis pepoithen heauto chirstou einai, touto logizesthe palin eph' heautou, hoti kathos autos chirstou, houtos kai hemeis.
This verse appears to be from a translation of the New Testament, specifically 2 Corinthians 13:5. The original is Greek. We are translating the names of God literally. The name 'Christos' (Christ) is often used to refer to the Messiah, understood by Jews as the Anointed One and by Christians as Jesus. It comes from the Greek translation of the Hebrew 'Mashiah'. We are treating 'Christos' as a name and translating it directly. In this case, the verse seems to be an exhortation to self-examination. 'Christos' is a title, and not a proper name of God.
[2CO.10.8] If also I should boast anything more about the authority of us which the Lord gave for building up, and not for the tearing down of you all, I will not be ashamed. [§]
ean te gar perissoteron ti kauchesomai peri tes exousias hemon hes edoken ho kurios eis oikodomēn kai ouk eis katheiresin hymōn, ouk aischunethēsōmai.
This verse discusses boasting about authority given by 'the Lord' for building up others, not tearing them down. 'ean te' means 'if also,' 'gar' means 'for,' 'perissoteron ti' means 'anything more,' 'kauchesomai' means 'I will boast,' 'peri' means 'about,' 'exousias' means 'authority,' 'hemon' means 'our,' 'hes' means 'which,' 'edoken' means 'gave,' 'ho kurios' is 'the Lord,' 'eis oikodomēn' means 'for building up,' 'kai' means 'and,' 'ouk eis katheiresin hymōn' means 'not for the tearing down of you all,' and 'ouk aischunethēsōmai' means 'I will not be ashamed.'
[2CO.10.9] That I might not appear as if to frighten you through the letters. [§]
hina me doxō hōs an ekphobein humas dia tōn epistolōn
This verse is from the New Testament, specifically Romans 1:13. It expresses a desire to not appear to be intimidating the recipients through his letters. 'hina' means 'that' or 'in order that', 'mē' is a negative particle ('not'), 'doxō' means 'I might seem' or 'I might boast', 'hōs an' introduces a potential result ('as if'), 'ekphobein' means 'to frighten' or 'to intimidate', 'humas' is 'you' (plural, accusative), and 'dia tōn epistolōn' means 'through the letters'.
[2CO.10.10] That the letters, he states, are heavy and strong, but the presence of the body is weak and the word is insignificant. [§]
hoti hai epistolai men, phēsin, bareiai kai ischurai, hē de parousia tou sōmatos asthenēs kai ho logos exouthenēmenos.
This verse is from 2 Corinthians 10:10. It discusses the perceived difference between Paul's letters, which some consider strong and weighty, and his physical presence, which they deem weak and unimpressive. The verse is presented as a direct quotation of what critics are saying. The words are 'that the letters, he says, are weighty and powerful, but the presence of the body is weak and the speech insignificant.'
[2CO.10.11] Let the one who considers this understand that we are capable, through letters while absent, of being such also present in action. [§]
hoo-toh lo-gi-ze-tho ho to-ee-toos, ho-tee oy-oy es-men toy lo-go dee ep-ee-sto-lawn a-pon-tes, toy-oo-toy kai pa-ron-tes toy er-go.
This verse speaks about how someone should consider that we are capable, through letters while absent, of being such also present in action. The verse speaks of the power of communication and the consistency of character. The verse utilizes a repetitive structure 'toiooutoi... kai...toiooutoi' which is hard to replicate directly in English without sounding awkward. It is likely referring to Paul's ability to impact those he is writing to, even while he is physically distant. The repeated 'such' refers to the ability to act in a certain way.
[2CO.10.12] For we do not dare to classify ourselves or to compare ourselves with some of those who commend themselves. But they, measuring themselves with themselves and comparing themselves with themselves, do not understand. [§]
Ou gar tolmomen engkrinein e sumkrinein heautous tisin ton heautous sunistanton, all’ autoi en heautois heautous metrountes kai sumkrinoumen heautous heautois ou suniasin.
This verse appears to be Greek, not a name of God. It discusses the impropriety of comparing oneself to others, and the folly of self-measurement. Since this is not a divine name, no translation according to the stated rules is necessary. However, to fulfill the request, I will provide a literal translation of the Greek verse, using the provided methodology for any divine names that *might* appear (though they don't). The verse is from 2 Corinthians 10:12.
[2CO.10.13] But we will not boast beyond the measurements, but according to the measure of the rule which God has apportioned to us, to reach even to you. [§]
hay-mees deh ook eis tah ah-meh-trah kau-khee-so-meh-tha al-lah kah-tah toh meh-tron toh kah-no-nos hoo eh-meh-ri-sen hay-meen ho the-os meh-troo, eh-fee-kes-thai ah-khree kai hoo-mon.
This verse discusses not boasting beyond what is allotted to each person. 'Hay-mees' means 'we'. 'Deh' is 'but'. 'Ook' means 'not'. 'Eis' indicates 'into'. 'Tah ah-meh-trah' translates to 'the measurements'. 'Kauchisometha' means 'we will boast'. 'Allah' means 'but'. 'Kata' means 'according to'. 'To meh-tron' means 'the measure'. 'Tou kanonos' is 'of the rule'. 'Hou emerisen' means 'which has apportioned'. 'Hay-meen' means 'to us'. 'Ho theos' is 'the God'. 'Metrou' means 'measure'. 'Epikesthai' means 'to reach'. 'Akhree kai' means 'even to'. 'Humon' means 'you'.
[2CO.10.14] For not as being unable to reach you do we stretch ourselves out, for even to you have we reached in the good news of the Messiah. [§]
ou gar hos me epiknounomen eis humas hyperekteinomén heautous, achri gar kai humōn ephthásamen en tō euangeliō tou Christou.
This verse comes from the New Testament. The Greek words are fairly straightforward. 'Ou gar' means 'for not'. 'Hos me' means 'as not'. 'Epiknounomen' means 'we are able'. 'Eis humas' means 'to you'. 'Hyperekteinomén' means 'we stretch out'. 'Heautous' means 'ourselves'. 'Achri gar' means 'until even'. 'Kai humōn' means 'to you'. 'Ephthásamen' means 'we have reached'. 'En tō euangeliō' means 'in the good news'. 'Tou Christou' means 'of the Messiah'. The verse is speaking about reaching people with the good news of the Messiah.
[2CO.10.15] We are not boasting in things beyond measure, in the labors of others. But we have hope that the faith of you all will be magnified within you, according to our standard into abundance. [§]
ouk eis ta ametra kauchomenoi en allotriois kopois, elpida de echontes auxanomenes tes pisteos humon en humin megalynthenai kata ton kanona hemon eis perisseian
This verse discusses not boasting in the achievements of others, but rather having hope that the faith of the believers will grow abundantly according to a standard or rule. "Ouk" is a negative particle meaning "not". "Eis" means "into". "Ta ametra" refers to things beyond measure or that are immeasurable. "Kauchomenoi" is the present participle meaning "boasting". "En allotriois kopois" means "in the labors of others". "Elpida de echontes" means "but having hope". "Auxanomenes tes pisteos humon" refers to the increasing faith of you all. "En humin" means "within you". "Megalynthenai" means "to be magnified". "Kata ton kanona hemon" means "according to our standard". "Eis perisseian" means "into abundance".
[2CO.10.16] To proclaim to those beyond you, not within a foreign rule, to boast about what is ready. [§]
eis ta hyperekeina hymon euangelisasthai, ouk en allotrioi kanoni eis ta hetoima kauchasthai.
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It is a difficult verse to interpret directly, as its meaning is debated. However, focusing on a literal rendering of the names and titles will help us understand the intent. There are no explicit names of God in this verse, but the concepts are theological in nature. It seems to be speaking about proclaiming a message 'beyond' the audience, not within self-imposed limits, and not boasting about preparations.
[2CO.10.17] But let the one boasting boast in my Lord. [§]
Ho de kauchomenos en kurio kauchastho
This verse is from the New Testament, specifically 1 Corinthians 1:31, and is originally written in Koine Greek. 'Ho' is 'the'. 'De' is a conjunction meaning 'but' or 'and'. 'Kauchomenos' is the present participle of 'kauchaomai', meaning 'boasting'. 'En' means 'in'. 'Kurio' is the vocative case of 'kurios', meaning 'Lord'. 'Kauchasto' is the present active imperative of 'kauchaomai', meaning 'boast'.
[2CO.10.18] For indeed, the one recommending himself is not approved, but the one whom my Lord recommends is. [§]
hoo gar ho heauton sunistanoon, ekeinos estin dokimos, all’ hon ho kurios sunistein.
This verse discusses how approval comes from God, not self-recommendation. 'hoo gar' means 'for indeed'. 'ho heauton sunistanoon' is 'the one recommending himself'. 'ekeinos estin dokimos' means 'that one is approved'. 'all’' means 'but'. 'hon ho kurios sunistein' means 'the one whom my Lord recommends'.
2CO.11
[2CO.11.1] Please willingly bear with me a little foolishness; but also bear with me. [§]
Hopolon aneichesthe mou mikron ti aphrosunes; alla kai anechesthe mou.
This verse is from the New Testament, specifically 2 Corinthians 11:1. It is written in Koine Greek. 'Hopolon' means 'willingly' or 'readily.' 'Aneichesthe' is the second person plural imperative of 'anechomai,' meaning 'to bear with,' 'tolerate,' or 'forgive.' 'Mou' is the genitive form of 'me,' meaning 'of me.' 'Mikron ti' means 'a little.' 'Aphrosunes' means 'folly' or 'foolishness.' 'Alla' means 'but.' The verse essentially asks for patience with the speaker's shortcomings.
[2CO.11.2] For I am zealous for you with the zeal of God, for I have betrothed you to one man, a pure virgin, to present to Christ. [§]
zeloo gar humas theou zeloo, hermosamen gar humas heni andri parthenon hagnen parastesai toi Christoi.
This verse discusses a zealous affection for others, likened to the zeal of God, and a dedication of a pure virgin to Christ. "Zeloo" means I am zealous. "Theou" is the genitive of "theos", meaning of God. "Hermosamen" means we have betrothed or dedicated. "Heni andri" means to one man. "Parthenon hagnen" means a pure virgin. "Parastesai" means to present. "Christoi" is the dative of "Christos", meaning to Christ.
[2CO.11.3] But I fear that, just as the serpent deceived Eve through the cunning of itself, your minds might be corrupted from the simplicity and the purity toward Christ. [§]
phoboumai de me pos, hos ho ophis exepatesen Heuan en te panourgia autou, phtharei ta noemata humon apo tes haplotes [kai tes hagnotes] tes eis ton Christon.
This verse expresses a fear that, just as the serpent deceived Eve through its cunning, the minds of believers might be corrupted from their simplicity and purity in relation to Christ. 'ophis' means serpent. 'Heuan' is Eve. 'panourgia' means cunning or deceit. 'noemata' means minds or thoughts. 'haplotes' means simplicity or sincerity. 'hagnotes' means purity. 'Christon' is Christ.
[2CO.11.4] If, however, someone comes proclaiming a different Jesus than the one we proclaimed, or if you receive another spirit that you did not receive, or accept a different gospel than the one you accepted, you bear it well. [§]
ei men gar ho erchomenos allon Iesoun keruksei hon ouk ekēruksamēn, ē pneuma heteron lambanete ho ouk elabete, ē euaggelion heteron ho ouk edexasthe, kalōs anechometha.
This verse discusses tolerating a different message or spirit. It states if someone comes preaching a different Jesus, or you receive a different spirit, or accept a different gospel than what was previously presented, then it is acceptable to tolerate it. The verse suggests a permissive attitude toward alternative beliefs or messengers.
[2CO.11.5] For I consider myself to not be falling short of the very excellent apostles. [§]
Logizomai gar meden husterēkenai tōn hyperlian apostolōn.
This verse comes from 2 Corinthians 12:11. 'Logizomai' means 'I count' or 'I consider'. 'Gar' means 'for'. 'Meden' means 'nothing'. 'Husterēkenai' means 'to be inferior' or 'to fall short'. 'Tōn' is a genitive plural article 'of the'. 'Hyperlian' means 'very excellent' or 'outstanding'. 'Apostolōn' is 'apostles'. Therefore, the verse says 'I count myself not at all inferior to the outstanding apostles'.
[2CO.11.6] And even if someone is unskilled in the word, but not in the knowledge, still we have made clear in everything to you. [§]
ei de kai idiotēs tō logō, all’ ou tē gnōsei, all’ en panti phanerosantes en pasin eis humas.
This verse discusses someone who speaks with understanding, but lacks knowledge. It implies that even those without full understanding can reveal truths to others. The verse is constructed in a rather complex way, with multiple coordinating conjunctions (kai, all’). The use of ‘phanerosantes’ implies a completed act of revealing.
[2CO.11.7] Did I commit a wrong by humbling myself, so that you might be elevated? For I freely announced the God’s good news to you? [§]
Hay hamartian epoyesa emayton tapeinoon hina humeis hypsotheete, hoti dorean to tou theou euaggelion euangelisamen humin?
This verse is from the New Testament, specifically 2 Corinthians 12:15, and is originally written in Koine Greek. It discusses the apostle Paul's willingness to humble himself so that others may be elevated, framing his ministry as a gift from God. “ἁμαρτίαν” refers to something wrong or a mistake. “ἐποίησα” means I did. “ἐμαυτὸν” means myself. “ταπεινῶν” means humbling. “ἵνα” means that. “ὑμεῖς” means you (plural). “ὑψωθῆτε” means you may be elevated. “ὅτι” means because. “δωρεὰν” means freely. “τὸ τοῦ θεοῦ εὐαγγέλιον” means the God’s good news. “εὐηγγελισάμην” means I announced. “ὑμῖν” means to you (plural).
[2CO.11.8] I have plundered other churches, having received provision towards your ministry. [§]
all-as ek-kle-see-as es-oo-lee-sah la-von op-son-ee-on pros ten hoo-mon dee-a-ko-nee-an
This verse is from the Greek New Testament. It describes Paul receiving support from other churches to further his ministry to the church he is addressing. "all-as ek-kle-see-as" means other churches. "es-oo-lee-sah" means I plundered. "la-von" means having received. "op-son-ee-on" means provision or payment. "pros ten hoo-mon" means towards you. "dee-a-ko-nee-an" means ministry or service.
[2CO.11.9] And being present with you and being in need, I did not burden anyone. For my lack the brothers, coming from Macedonia, have fully supplied. And in everything, I kept myself unburdensome to you and will continue to keep myself so. [§]
kai paron pros humas kai husteretheis ou katēnarkēsa outhenos, to gar husterēma mou prosaneplērōsan hoi adelphoi elthontes apo Makedonias, kai en panti abares emauton humin etērēsa kai tērēsō.
This verse discusses Paul's financial support during his ministry. He states that when he was present with the recipients of this letter and was in need, he did not burden anyone, as his needs were met by brothers who came from Macedonia. He assures them he will continue to live in a manner that does not cause them trouble. The original text is in Koine Greek.
[2CO.11.10] The truth of the Messiah is in me, that this boasting will not be blocked for me in the regions of Achaia. [§]
esti alitheia Christou en emoi hoti he kauchesis haute ou phragēsetai eis eme en tois klimasin tēs Achaias
This verse is from the Greek translation of Paul's second letter to the Corinthians. It speaks of the truth of Christ being within Paul, and that his boasting will not be thwarted in the regions of Achaia. We will translate the names as they appear in the text. While 'Christ' is derived from the Greek 'Christos', which itself translates the Hebrew 'Messiah', we will treat it as the proper name within this verse. Considering the context, we will also translate 'Achaia' as 'the regions of Achaia' to provide clarity.
[2CO.11.11] Why? Because I do not love you? The God knows. [§]
dee-ah tee; ho-tee ouk a-ga-poo hu-mas; ho the-os oi-den.
This verse asks a rhetorical question about why someone might not love a group of people. It asserts that God knows the answer. The words used for 'God' and 'loves' are standard terms. The 'you' is plural.
[2CO.11.12] And what I am doing, and I will do, is that I may cut off the pretext of those desiring a pretext, that in which they boast they may be found, just as we are. [§]
Ho de poio, kai poieso, hina ekkopso ten aphormen ton thelonton aphormen, hina en ho kauchontai heurethoisin kathos kai hemeis.
This verse comes from 2 Corinthians 11:18. It discusses Paul’s desire to demonstrate his apostleship. 'Ho de' means 'and the'. 'Poio' means 'I do'. 'Kai poieso' means 'and I will do'. 'Hina' means 'that, in order that'. 'Ekkopso' means 'I may cut off'. 'Ten aphormen' means 'the pretext'. 'Ton thelonton aphormen' means 'of those desiring a pretext'. 'Hina en ho kauchontai' means 'that in which they boast'. 'Heurethoisin' means 'they may be found'. 'Kathos kai hemeis' means 'just as we are'. The verse describes Paul's goal of removing the opportunity for those who want a reason to discredit his apostleship, so they will be exposed as false apostles.
[2CO.11.13] For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. [§]
hoi gar toioi pseudapostoloi, ergatai dolioi, metaschematizomenoi eis apostolous Christou.
This verse discusses false apostles who are deceitful workers, disguising themselves as the apostles of Christ. 'Hoi' means 'the'. 'Gar' means 'for'. 'Toioi' means 'such'. 'Pseudapostoloi' is composed of 'pseudo' meaning false, and 'apostoloi' meaning apostles. 'Ergatai' means 'workers'. 'Dolioi' means 'deceitful'. 'Metaschematizomenoi' means 'disguising themselves'. 'Eis' means 'into'. 'Apostolous' means 'apostles'. 'Christou' means 'of Christ'.
[2CO.11.14] And it is no wonder, for the satan transforms himself into an angel of light. [§]
kai ou thauma: autos gar ho satanas metaschematizetai eis angelon photos.
This verse states it is no wonder, for the satan transforms himself into an angel of light. 'kai' means 'and', 'ou' means 'not', 'thauma' means 'wonder', 'autos' means 'he/himself', 'gar' means 'for', 'ho' is a definite article meaning 'the', 'satanas' is 'the satan', 'metaschematizetai' means 'transforms himself', 'eis' means 'into', 'angelon' means 'an angel', and 'phos' means 'light'.
[2CO.11.15] Therefore it is not a great thing if even the servants of the Gods transform themselves as servants of righteousness, whose end will be according to their works. [§]
hoo mega oon ei kai hoi diakonoi autoou metaschematizontai hos diakonoi dikaiosunes; hon to telos estat kata ta erga autooon.
This verse is from the New Testament, specifically 2 Corinthians 11:15. It discusses servants of righteousness and their eventual reward based on their deeds. The original Greek uses terms related to service and transformation. While technically not names of God, the verse alludes to those who represent a righteous power.
[2CO.11.16] Again I say, let no one consider me foolish. But if even so, accept me as foolishly as possible, so that I also may boast a little. [§]
Palin lego, me tis me doxei aphrona einai; ei de me ge, kan hos aphrona dexasthe me, hina ka ego mikron ti kauchasomai.
This verse is from the New Testament, specifically 2 Corinthians 11:6. It discusses Paul's willingness to appear foolish for the sake of the Gospel. The verse literally means, "Again I say, let no one consider me foolish; but if even so, yet as foolishly as possible, accept me, so that I also may boast a little.". The names of God are not directly present in this verse.
[2CO.11.17] What I am saying, I am not saying by the authority of my Lord, but as in foolishness, in this state of boasting. [§]
ho lalo, ou kata kurion lalo all hos en aphrosune, en tautē tē hypostasei tēs kauchēseōs.
This verse is from the New Testament, specifically 2 Corinthians 11:17. It expresses Paul's frustration, suggesting he speaks not by the authority of 'my Lord' but rather foolishly, in this boastful manner. 'Kurios' means 'Lord'. 'Aphrosune' means foolishness. 'Hypostasis' refers to a state of being, or foundation. 'Kauchēseōs' means boasting.
[2CO.11.18] Since many boast according to the flesh, but I will boast as well. [§]
ephei poloi kauchontai kata sarka, kaego kauchesomai
This verse is from the Greek New Testament. It describes boasting. 'Epei' means 'since' or 'because'. 'Poloi' means 'many'. 'Kauchontai' means 'boast'. 'Kata sarka' means 'according to flesh' or 'in the flesh'. 'Kaego' means 'but I'. 'Kauchesomai' means 'I will boast'. The verse implies that because many are boasting about worldly achievements, the speaker will also boast, likely about something spiritual.
[2CO.11.19] For the wise ones gladly endure the foolish ones. [§]
hay-deos gar an-ekh-es-the ton a-fron-on fron-im-oi on-tes
This verse is from the Greek New Testament. "hay-deos" means willingly or gladly. "gar" means for or because. "an-ekh-es-the" is a verb meaning to bear or endure. "ton a-fron-on" means of the foolish ones. "fron-im-oi" means being wise. "on-tes" means being. Therefore, the verse states that the wise ones gladly bear with the foolish ones.
[2CO.11.20] Bear with it, for if anyone enslaves you, if anyone devours you, if anyone takes from you, if anyone exalts himself, if anyone strikes you in the face, endure it. [§]
anecheste gar ei tis hymas katadouloi, ei tis katesthiei, ei tis lambanei, ei tis epairetai, ei tis eis prosopon hymas derei.
This verse uses conditional clauses beginning with 'ei tis' (if anyone). Each clause describes a potential wrongdoing against 'hymas' (you, plural). The verbs describe acts of enslavement, consumption, taking advantage, exaltation, and striking in the face. The 'gar' indicates a reason or explanation for the preceding statement (which isn't included in this excerpt).
[2CO.11.21] According to dishonor I speak, as that we have been weakened. In which if anyone dares, in foolishness I speak, I dare also. [§]
kata atimia lego, hos hoti hemeis hesthenamen. En ho an tis tolmatai, en aphrosune lego, tolmo ka ego.
This verse discusses speaking in a manner unbecoming, and relates it to weakness and boldness. The speaker acknowledges speaking foolishly in a moment of weakness, and then states they too will act boldly. It’s important to note this is an unusual phrasing and the literal translation will sound a little awkward in English.
[2CO.11.22] Are they Hebrews? And I am. Are they Israelites? And I am. Are they the seed of Abraham? And I am. [§]
Heb-rai-oi ei-sin? ka-ego. Is-rai-li-tai ei-sin? ka-ego. sper-ma Ab-ra-am ei-sin? ka-ego.
This verse is asking a series of questions regarding identity and lineage. The speaker is affirming they share the same identity as those being questioned. 'Hebrai-oi' refers to Hebrews, 'Israi-li-tai' refers to Israelites, and 'sperma Ab-ra-am' refers to the seed of Abraham. The 'ei-sin' is a form of 'to be', meaning 'are'. The 'ka-ego' means 'and I'.
[2CO.11.23] Are they servants of Christ? I speak foolishly, on my account. More abundantly in toils, more abundantly in imprisonments, exceeding in beatings, often in deaths. [§]
diakonoi Christou eisin; paraphronon lalo, huper ego; en kopois perissoterōs, en phylakais perissoterōs, en plēgais hyperballontōs, en thanatois pollakis.
This verse comes from the New Testament, specifically 2 Corinthians 11:23. The verse is a rhetorical question followed by a list of hardships endured by the speaker, Paul. 'Diakonoi' means servants or ministers. 'Christou' is of Christ. 'Eisin' is the third-person plural present indicative of 'to be,' meaning 'are.' 'Paraphronon' means foolishly or as a madman. 'Lalo' means I speak. 'Huper ego' means on my behalf, or for my sake. 'Kopois' means labors or toils. 'Perissoterōs' means more abundantly or more. 'Phylakais' means imprisonments or jails. 'Plēgais' means stripes or beatings. 'Hyperballontōs' means exceeding or surpassing. 'Thanatois' means deaths. 'Pollakis' means often or many times.
[2CO.11.24] By Judeans, five times forty beyond one, they took. [§]
Hupo Ioudaion pentakis tessarakonta para mian elabon
This phrase comes from 2 Corinthians 11:25. 'Hupo' means 'by' or 'under'. 'Ioudaion' refers to 'Judeans' or 'Jews'. 'Pentakis' means 'five times'. 'Tessarakonta' means 'forty'. 'Para' means 'beside' or 'beyond' and is used here to indicate 'one more than'. 'Mian' is 'one'. 'Elabon' is the third person plural perfect active indicative of 'lambano', meaning 'they took' or 'they received'. Therefore, the phrase describes a quantity of stripes received by the speaker.
[2CO.11.25] I was flogged three times, I was stoned once, I was shipwrecked three times, and I spent a night and a day in the deep. [§]
tris errabdisthēn, hapax elithasthēn, tris enauāgēsa, nuchthēmeron en tōi buthōi pepoieka
This verse comes from 2 Corinthians 11:25. It details the hardships Paul endured during his ministry. 'tris errabdisthēn' means 'I was flogged three times'. 'hapax elithasthēn' means 'I was stoned once'. 'tris enauāgēsa' means 'I was shipwrecked three times'. 'nuchthēmeron en tōi buthōi pepoieka' is more complex and means 'I spent a night and a day in the deep'. 'nuchthēmeron' combines 'nux' (night) and 'hēmeros' (day) to mean 'night and day'. 'buthos' means 'depths', so 'en tōi buthōi' is 'in the depths'. 'pepoieka' means 'I spent' or 'I made'.
[2CO.11.26] Often, there are dangers of rivers, dangers of robbers, dangers from kin, dangers from nations, dangers in the city, dangers in the wilderness, dangers in the sea, and dangers among false brothers. [§]
hodoiporiais pollakis, kindynois potamōn, kindynois lēistōn, kindynois ek genous, kindynois ex ethnōn, kindynois en polei, kindynois en erēmia, kindynois en thalassē, kindynois en pseudadelphois
This verse lists various dangers. 'Hodoiporiais' refers to journeys or travels. 'Pollakis' means often or repeatedly. 'Kindynois' means dangers. 'Potamōn' refers to rivers. 'Lēistōn' refers to robbers. 'Ek genous' means from kin or race. 'Ex ethnōn' means from nations or gentiles. 'En polei' means in the city. 'En erēmia' means in the wilderness. 'En thalassē' means in the sea. 'En pseudadelphois' means among false brothers.
[2CO.11.27] Through labor and hardship, in many sleepless nights, in hunger and thirst, in many fasts, in cold and nakedness. [§]
kopoi kai mochthoi, en agrypniais pollakis, en limoi kai dipsei, en nesteiais pollakis, en psychei kai gymnoteti
This verse lists hardships experienced. "kopoi" refers to labor or toil. "mochthoi" refers to effort or hardship. "agrypniais" means sleeplessness. "pollakis" means often or frequently. "limoi" means hunger or famine. "dipsei" means thirst. "nesteiais" means fasts. "psychei" means cold. "gymnoteti" means nakedness or lack of clothing.
[2CO.11.28] Apart from those outside, the pressure is upon me daily, the care of all the churches. [§]
choris ton parektos he epistasis moi he kath' hemeran, he merimna pasōn tōn ekklēsiōn.
This verse is from 2 Corinthians 11:28. The original is in Koine Greek. It describes Paul's daily pressures and concerns for the churches. 'Choris ton parektos' means 'apart from those outside'. 'He epistasis moi he kath' hemeran' means 'the pressure upon me daily'. 'He merimna pasōn tōn ekklēsiōn' means 'the care of all the churches'.
[2CO.11.29] Who is weak, and He is not? Who stumbles, and I do not burn? [§]
tis asthenēi kai ouk asthenō; tis skandalizetai kai ouk ego pyroumai?
This verse is from the New Testament, specifically Matthew 11:28 and parallels. It’s a rhetorical question posed by Yeshua (Jesus). The verse asks who is weak and He is not, and who is offended/stumbles and He does not. The original language is Koine Greek, not the Old Testament languages where names of God are prominent. There are no direct divine names to translate in this verse, but the implied speaker is divine. The verb 'pyroumai' implies an intense emotional reaction.
[2CO.11.30] If it is necessary to boast, I will boast of my weaknesses. [§]
If boasting is necessary, the weaknesses of me I will boast.
This verse, originally Greek, discusses the idea of boasting. The speaker states that if boasting is required or deemed necessary, they will choose to boast about their weaknesses rather than strengths. The structure is somewhat unusual in English, reflecting the original Greek syntax. The 'of me' construction is a literal rendering of the possessive in the original.
[2CO.11.31] The God and father of the Lord Jesus knows, the being who is blessed into the ages, that I do not lie. [§]
ho theos kai pater tou kuriou Iesou oiden, ho on eulogetos eis tous aionas, hoti ou pseudomai.
This verse is from the New Testament, specifically referring to God and his relationship to Jesus. "ho theos" is "the God", "kai pater" is "and father", "tou kuriou Iesou" is "of the Lord Jesus", "oiden" is "knows", "ho on" is "the being", "eulogetos" is "blessed", "eis tous aionas" is "into the ages", and "hoti ou pseudomai" is "that not I lie".
[2CO.11.32] In Damascus, the governor Hareta of the king was guarding the city of the Damascenes to seize me. [§]
en Damaskos ho ethnarchēs Hareta tou basileos ephrourei tēn polin Damaskēnōn piasai me
This verse describes a governor, Hareta, under a king, who was guarding Damascus with the intent to seize me. 'en' is a preposition meaning 'in'. 'Damaskos' is Damascus. 'ho ethnarchēs' means 'the governor'. 'Hareta' is a proper name. 'tou basileos' means 'of the king'. 'ephrourei' means 'was guarding'. 'tēn polin Damaskēnōn' means 'the city of the Damascenes'. 'piasai me' means 'to seize me'.
[2CO.11.33] And through a window in a lattice, I was weakened by the wall, and I escaped his hands. [§]
kai dia thuridos en sarganei echalasthen dia tou teichous kai exefugon tas cheiras autou.
This verse describes someone escaping through a window and over a wall, avoiding capture. "thuridos" refers to a small door or window, "sarganei" is a type of woven material often used for covering or as a lattice, implying the window had bars or a screen. "teichous" means wall. "cheiras autou" means 'his hands', used here to represent the power or reach of the captor.
2CO.12
[2CO.12.1] It is necessary to boast, though it is not profitable; for I will come into visions and revelations of my Lord. [§]
Kauchastai dei, ou symferon men, eleusomai de eis optasias kai apokalypsis kyriou.
This verse discusses boasting and visions. 'Kauchastai' means 'it is necessary to boast'. 'Dei' signifies necessity. 'Ou symferon' means 'not profitable'. 'Eleusomai' means 'I will come'. 'Optasias' refers to visions. 'Apokalypsis' means revelations. 'Kyriou' means 'of the Lord'.
[2CO.12.2] I know a man in Christ fourteen years ago, whether in body I do not know, whether outside the body I do not know. God knows. He snatched such a one up to the third heaven. [§]
oida anthropon en Christo pro eton dekatessaron, eite en somati ouk oida, eite ektos tou somatos ouk oida, ho theos oiden, harpagenta ton toiouton heos tritou ouranou.
This verse describes Paul's experience of being caught up to the third heaven. 'Oida' means 'I know'. 'Anthropon' means 'a man'. 'En Christo' means 'in Christ'. 'Pro eton dekatessaron' means 'fourteen years ago'. 'Eite...ouk oida' means 'whether...I do not know'. 'Somati' means 'in the body'. 'Ektos tou somatos' means 'outside the body'. 'Ho theos oiden' means 'God knows'. 'Harpagenta' is a participle meaning 'having snatched away'. 'Ton toiouton' means 'such a one'. 'Heos tritou ouranou' means 'up to the third heaven'.
[2CO.12.3] And I know such a person, whether in body or apart from the body I do not know, the God knows. [§]
kai oida ton toiooton anthropon, eite en somati eite choris tou somatos ouk oida, ho theos oiden
This verse describes Paul’s experience with a person he knows, but he does not know if this person was physically present or in a spiritual vision. He states that God knows the truth of the matter. "kai" means "and". "oida" means "I know". "ton toiooton anthropon" means "such a person". "eite...eite..." means "whether...or...". "en somati" means "in body". "choris tou somatos" means "apart from the body". "ouk oida" means "I do not know". "ho theos" means "the God". "oiden" means "knows".
[2CO.12.4] That he was caught up into the paradise, and he heard unspeakable words which it is not permitted for a person to speak. [§]
hoti herpagi eis ton paradeison kai akousen arrheta rheamata ha ouk exon anthropos lalesai
This verse describes someone being caught up into Paradise and hearing unspeakable words that no person is permitted to utter. 'Hoti' means 'that', 'herpagi' means 'was caught up', 'eis' means 'into', 'ton paradeison' means 'the paradise', 'kai' means 'and', 'akousen' means 'he heard', 'arrheta rheamata' means 'unspeakable words', 'ha' is a relative pronoun meaning 'which', 'ouk exon' means 'not permitted', 'anthropos' means 'a person', and 'lalesai' means 'to speak'.
[2CO.12.5] Concerning this one I will boast, and concerning myself I will not boast except in the weaknesses. [§]
hoo-per too toy-oo-too kau-kheh-so-mai, hoo-per deh eh-mau-too oo mhee en tais ahs-theh-nee-ais.
This verse speaks of boasting. The speaker will boast concerning someone else, but will not boast concerning himself except in his weaknesses. The verse appears to be from Paul's second letter to the Corinthians.
[2CO.12.6] For if I choose to boast, I will not be foolish, for I will speak truth. However, I restrain myself, so that no one may think of me as exceeding what they see or hear from me. [§]
Ean gar thelēsō kauchasthai, ouk esomai aphron, alētheian gar erō; pheidomai de, mē tis eis eme logisētai hyper ho blepei me ē akouei [ti] ex emou.
This verse is from the New Testament. "Thelēsō" is the future tense of "thelō", meaning “to will, to wish, to want.” "Kauchasthai" means “to boast.” "Aphron" means “foolish.” "Alētheian" means “truth.” "Erō" is the future tense of “erō”, meaning “to say.” “Pheidomai” means “to spare, to refrain.” “Logisētai” means “to think, to reckon, to consider.” “Hyper ho” means “beyond what.” “Blepei” means “sees.” “Akouei” means “hears.” “Ex emou” means “from me.” The verse expresses a desire to boast truthfully, but with restraint so as not to be perceived as exceeding what someone observes or hears.
[2CO.12.7] And to the excess of the revelations. Therefore, so that I might not become excessively proud, a stake was given to me in the flesh, a messenger of the adversary, so that he might strike me, so that I might not become excessively proud. [§]
kai tee hoopervolee ton apokalupsilon. dio hina mee hooperairomai, edothe moi skolops tee sarki, angelos satanas, hina me kolaphizee, hina mee hooperairomai.
This verse comes from 2 Corinthians 12:7. It details Paul's experience with a 'thorn in the flesh', and a 'messenger of Satan' who torments him. The names used here are not direct names of God, but refer to the adversary (Satan) and angels. 'Satan' comes from a root meaning adversary or accuser. 'Angelos' simply means messenger.
[2CO.12.8] Concerning this, three times I pleaded to my Lord that it might depart from me. [§]
hoo-per too-too tris ton koo-ree-on pa-re-ka-le-sa hee-na a-pos-tay ap' em-oo
This verse comes from 2 Corinthians 12:8. It describes Paul's repeated appeals to "the Lord" (kyrios) to remove something troubling him. The original Greek indicates a plea *over* this thing, three times to my Lord, so that it may depart from me.
[2CO.12.9] And He has said to me, "My favor is sufficient for you, for the ability resides in weakness and is completed there." Therefore, I will much more boast in my weaknesses, so that the ability of the Anointed One may dwell upon me. [§]
kai eireken moi: arkei soi he charis mou, he gar dunamis en astheneia teleitai. Hedista oun mallon kauchesomai en tais astheneiais mou, hina episkēnōsei ep' eme he dunamis tou Christou.
This verse comes from 2 Corinthians 12:9. It describes a revelation received by Paul. It speaks of God's grace being sufficient and power being made perfect in weakness. It highlights the idea that strength is found *through* weakness, not in spite of it. 'Charis' is often translated as 'grace', but literally means 'favor, kindness, or a gift'. 'Dunamis' is often translated as 'power', but literally means 'ability, strength, or force'. 'Christou' is from 'Christos', a title meaning 'anointed one'.
[2CO.12.10] Therefore, I find favor in weaknesses, in insults, in necessities, in persecutions and in distresses, on account of the Anointed One; for when I am weak, then I am powerful. [§]
dee-oh eu-dok-oh en as-the-nei-ais, en hu-bres-in, en a-na-g-kais, en dee-og-mois kai ste-no-chor-i-ais, hu-per Khrees-toos; ho-tan gar as-the-noh, tote du-na-tos ei-mee.
This verse discusses finding strength in weakness for the sake of the Messiah. 'Eu-dok-oh' means 'I am well pleased' or 'I find favor'. 'As-the-nei-ais' is 'weaknesses'. 'Hu-bres-in' means 'insults'. 'A-na-g-kais' translates to 'necessities' or 'pressures'. 'Dee-og-mois' means 'persecutions'. 'Ste-no-chor-i-ais' refers to 'distresses'. 'Khrees-toos' is the name 'the Anointed One'. 'Ho-tan' means 'when'. 'Gar' is 'for'. 'As-the-noh' means 'I am weak'. 'Tote' is 'then'. 'Du-na-tos' means 'powerful' or 'strong'. 'Ei-mee' is 'I am'.
[2CO.12.11] I have become a fool. You compelled me. For I was obligated by you to remain; for I have not fallen short of the very excellent apostles, even if I am nothing. [§]
Egeo-na aphron, humeis me anankasate. Ego gar opheilon hup’ humon sunistasthai; ouden gar hus-te-ra-sa ton hu-per-li-an a-pos-to-lon ei kai ouden eimi.
This verse is from the New Testament, 2 Corinthians 12:11. It expresses Paul's frustration and justification for accepting support from the Corinthians. The speaker (Paul) acknowledges appearing foolish, but argues it was due to their (the Corinthians’) insistence, and he is not inferior to the 'super-apostles' in any way.
[2CO.12.12] Now, the signs of the apostle were worked in you in all patience, with signs and wonders and powers. [§]
ta men semeia tou apostolou kateirgasthi en humin en pasai hypomonei, semeiois te kai terasin kai dynameisin.
This verse discusses the signs, wonders, and powerful works performed by the apostle among the recipients of this letter. 'Ta men' introduces a topic, followed by a description of the apostle's actions. 'En hymin' indicates these works happened among them. The verse lists 'signs,' 'wonders,' and 'powers' as the nature of these actions.
[2CO.12.13] For what is it in which you have been lessened compared to the other congregations, if not that I myself did not burden you? Pardon me this injustice. [§]
tee gar estin ho hessōthēte huper tas loipas ekklēsias, ei mē hoti autos egō ou katenarkēsa humōn? charisasthe moi tēn adikian tautēn.
This verse is from 2 Corinthians 11:7. It expresses Paul's frustration with the Corinthians and their questioning of his apostleship. He is essentially asking why they believe he has diminished his authority compared to other congregations, except for the fact that he did not seek financial support from them like he did from others. He then requests forgiveness for what he considers their injustice.
[2CO.12.14] Behold, this is the third time I am ready to come to you, and I will not consume. For I do not seek your possessions, but you. For it is not proper for children to store up treasure for parents, but parents for children. [§]
Idou triton touto hetoimos echo elthein pros humas, kai ou katarkeso. Ou gar zeto ta humon all’ humas. Ou gar opheilei ta tekna tois goneusin thēsaurizein, all’ hoi goneis tois teknois.
This verse is from the New Testament. 'Idou' means 'behold'. 'Triton' means 'third'. 'Touto' means 'this'. 'Hetoimos' means 'ready'. 'Echo' means 'I have'. 'Elthein' means 'to come'. 'Pros humas' means 'to you'. 'Kai' means 'and'. 'Ou' means 'not'. 'Katarkeso' means 'I will consume'. 'Gar' means 'for'. 'Zeto' means 'I seek'. 'Ta humon' means 'your possessions'. 'All’ humas' means 'but you'. 'Opheilei' means 'it is proper'. 'Ta tekna' means 'the children'. 'Tois goneusin' means 'to the parents'. 'Thēsaurizein' means 'to store up treasure'. 'Hoi goneis' means 'the parents'. 'Tois teknois' means 'for the children'.
[2CO.12.15] I, however, gladly expend and am expended for the souls of you. If I love you more, am I loved less? [§]
ego de hedista dapaneso kai ekdapanetheso hyper ton psychon humon. ei perissoterōs humas agapōn, hēsson agapomai?
This verse is from the New Testament, specifically John 15:13. It is a statement made by Yeshua (Jesus) about his love for his disciples. The verse states that he is willing to spend and be spent for their souls, and asks rhetorically if loving them more means he is loved less in return. The original is in Koine Greek, and contains several forms of the verb ‘to love’ (agapao) and ‘to spend’ (dapanao). The verse reflects a self-sacrificing and unconditional love.
[2CO.12.16] Now, I did not burden you, but being clever, I took you by deceit. [§]
Es-to deh, eg-o ou kat-e-ba-re-sa hu-mas; al-l' hu-par-chon pa-noor-gos dol-o hu-mas e-la-bon.
This verse is from the Septuagint, the Greek translation of the Old Testament. The verse describes a deceptive act. 'Es-to deh' indicates a transitional phrase meaning 'now'. 'Ego' is 'I'. 'Ou katebarese' means 'did not burden'. 'Humas' means 'you'. 'All' is 'but'. 'Huparchon' means 'being'. 'Panourgos' means 'clever' or 'skillful'. 'Dolō' means 'by deceit'. 'Elabon' means 'I took'.
[2CO.12.17] Did I exploit any of you through someone I sent to you? [§]
mee tee-nah hon ah-pes-tahl-kah pros hoo-mas, dee’ ah-too eh-pleh-oh-nek-tah-sah hoo-mas?
This verse asks whether anyone sent to them exploited them. It’s a rhetorical question implying no one did. “mē” is a negative particle meaning 'not'. “tina” means 'anyone'. “hon” is a relative pronoun meaning 'who'. “apestalaka” means 'I sent'. “pros humas” means 'to you'. “di’ autou” means 'through him'. “epleonektasa humas” means 'I exploited you'.
[2CO.12.18] I urged Titus, and I sent the brother with him. Did Titus take advantage of you? Did we not walk in the same spirit? In the same steps? [§]
par-eh-kah-leh-sah Tee-ton kai sun-ah-pes-tei-lah ton ah-del-phon. mee-tee ep-leh-on-ek-teh-sen hoo-mas Tee-tos? oo toi au-toi pneu-mah-tee per-ee-eh-pah-theh-sah-men? oo tois au-tois ikh-nes-een?
This verse is from 2 Corinthians 12:18 in the New Testament. It is Paul speaking to the Corinthians about Titus. Paul sent Titus to them, and is now asking if Titus took advantage of them. He asks if they walked in the same spirit, and in the same steps. The verse doesn't refer to any names of God, and is a direct conversation between Paul and the Corinthian church.
[2CO.12.19] Long ago it seemed to you that we were defending ourselves. We speak in the presence of God in Christ. But all things, beloved, are for the building up of you. [§]
Palai dokeite hoti humin apologoumetha. katenanti theou en Christo laloumen. ta de panta, agapētoi, hyper tēs humōn oikodomēs.
This verse is from the New Testament. 'Palai' means 'long ago'. 'Dokeite' means 'it seems to you'. 'Humin' means 'to you'. 'Apologoumetha' means 'we are defending ourselves'. 'Katenanti' means 'in the presence of'. 'Theou' means 'God'. 'En Christo' means 'in Christ'. 'Laloumen' means 'we speak'. 'Ta de panta' means 'but all things'. 'Agapētoi' means 'beloved'. 'Hyper' means 'on behalf of'. 'Tēs humōn oikodomēs' means 'of your building up'.
[2CO.12.20] For I fear that when I come, I may not find you as I wish, and that I myself may be found by you in a way you do not desire. Perhaps there will be strife, jealousy, angers, factions, slanders, whispers, puffing ups, and disorders. [§]
phoboumai gar me pos elthon ouch hoious thelo heuro humas kagō heurethō humin hoion ou thelete; me pos eris, zelos, thumoi, eritheiai, katalaliai, psithurismoi, phusiōseis, akatastasiai.
This verse expresses a fear that upon the speaker’s arrival, they will not find the recipients of the letter as they wish, and that they themselves will be found in a way the recipients do not desire. It then lists potential sources of discord: strife, jealousy, anger, factions, slander, whispering, puffing up, and disorder. It's a concern for the well-being of the community and a worry about finding them embroiled in conflict.
[2CO.12.21] May the Gods not again, upon my return, humble me before you, and cause me to grieve over many who have previously sinned and have not repented regarding the impurity and sexual immorality and outrage which they have practiced. [§]
may not again coming of me humble me the God of me toward you and grieve I many of those having sinned previously and not having repented on account of the impurity and sexual immorality and outrage which they practiced.
This verse is a warning against future wrongdoing. The speaker fears that if they return, the Gods will humble them before the audience due to continued sin. The sins mentioned include impurity, sexual immorality, and outrage. The speaker expresses concern over the lack of repentance among those who have already sinned. The original language is Koine Greek, but the request is for a literal translation as if translating from the original source languages (in this case, the presumed underlying sources of the Greek text).
2CO.13
[2CO.13.1] This is the third time I come to you. Upon the mouth of two witnesses, and three, every word will stand. [§]
Triton tooto erkhomai pros humas: epi stoma duo marturon kai trion stathēsetai pan rhema.
This verse comes from the Septuagint (Greek translation of the Hebrew Bible), specifically Deuteronomy 19:15. It describes the requirement of multiple witnesses for a legal accusation to stand. “Triton” means “third.” “Tooto” means “this.” “Erkhomai” means “I come.” “Pros humas” means “to you.” “Epi stoma” means “upon the mouth.” “Duo marturon” means “two witnesses.” “Kai trion” means “and three.” “Stathēsetai” means “will stand.” “Pan rhema” means “every word.” The verse emphasizes the need for confirmation of an accusation through multiple, independent testimonies.
[2CO.13.2] I have declared beforehand and I continue to declare, as present the second time and absent now, to those who sinned previously and to all the others, that if I come again, I will not spare. [§]
proeireka kai prolego, hos paron to deuteron kai apon nun, tois proemartēkosin kai tois loipois pasin, hoti ean eltho eis to palin ou pheisomai.
This verse, from Paul's second letter to the Thessalonians, speaks of a future judgment. It asserts that Paul has previously spoken and continues to speak regarding a coming event where he will be present in the second instance and absent now. It is addressed to those who sinned before and to all the others, stating that if he comes again, he will not spare them.
[2CO.13.3] Since you seek proof of the Christ speaking within me, who is not weak towards you, but is powerful within you. [§]
ep-ei dok-ee-men zay-tay-teh too en em-oy la-loo-on-tos Khree-stoo, hos eis hoo-mas ook a-sthen-ei al-la doo-na-tei en hoo-meen.
This verse is from a New Testament text, originally written in Greek. It speaks of testing the Christ who speaks within, and affirms His power within believers. It uses words that have strong connections to concepts of power and divine presence. The original Greek text is not from the Old Testament, so the names of God are not directly present. Rather, it refers to 'Christ', which is not a name of God but a title (meaning 'anointed one'). Because this verse does not contain any of the standard names of God, translation of these names is not applicable. The word 'Christ' will remain 'Christ'.
[2CO.13.4] And indeed, he was crucified from weakness, but lives from the power of God. And indeed, we are weakened in him, but will live with him from the power of God for you. [§]
kai gar estaurothē ex astheneias, alla zēi ex dynameōs theou. kai gar hēmeis asthenoumen en autō, alla zēsomen syn autō ek dynameōs theou eis hymas.
This verse discusses the crucifixion and life of a figure, contrasting weakness with the power of God. It states that this figure was crucified out of weakness but lives by the power of God. Furthermore, those speaking also experience weakness within this figure but will live with this figure through the power of God, for the sake of others.
[2CO.13.5] Test yourselves to see if you are in the faith; examine yourselves. Or do you not recognize yourselves that Jesus Christ is within you? Unless you are disapproved. [§]
Heautous peirazete ei este en tee pistei, heautous dokimazete; e ouk epiginōskete heautous hoti Iēsous Christos en humin; ei mēti adokimoi este.
This verse is from the New Testament, specifically 2 Corinthians 13:5. It's a self-examination directed to believers. The verse urges readers to test themselves to see if they are truly in faith. It questions whether they are unaware that Jesus Christ dwells within them, and suggests that if they do not pass this self-test, they are disapproved.
[2CO.13.6] I hope that you will come to know that we are not disapproved. [§]
el-pee-zo deh ho-tee gno-seh-the ho-tee he-mees ook es-men a-do-kee-moi
This verse contains words originating from the Greek language, however, the request is for a literal translation of names of God as they might appear in the original texts. Since this verse does not contain any names of God, I will offer a literal translation of the verse, focusing on maintaining proper English grammar and sentence structure. The verse means 'I hope that you will know that we are not reproved.'
[2CO.13.7] And we pray to God that he will not do any harm to you, not that we may appear approved, but so that you may do the good thing, and we may be as unapproved. [§]
eucometha de pros ton theon me poiese humas kakon meden, ouch hina hemeis dokimoi phanomen, all’ hina humeis to kalon poiete, hemeis de hos adokimoi oumen.
This verse is a prayer that God will not allow harm to befall those being addressed. The speaker clarifies the intention of this prayer is not for the speaker to appear righteous, but so that those addressed will do what is good, even if it means the speaker appears unrighteous. “Theos” is simply “God”.
[2CO.13.8] For we are not able to do anything against the truth, but only beyond the truth. [§]
ou gar dunametha ti kata tes aletheias all' hyper tes aletheias
This verse is from the New Testament, specifically John 8:44. It describes the nature of the speaker (Jesus) and contrasts it with the nature of the devil. 'Dunametha' means 'we are able' or 'we can.' 'Kata' means 'according to' or 'against.' 'Hyper' means 'over' or 'beyond.' 'Aletheias' means 'the truth.' The verse asserts that the speaker cannot act against the truth, but only beyond it.
[2CO.13.9] We rejoice when we are weak, but you were strong. This also is what we pray for – your completion. [§]
khairemen gar hotan hemeis asthenomen, humeis de dunatoi ete, touto kai euchometha, ten humon katartisin.
This verse comes from 2 Corinthians 13:9. It expresses a desire for the Corinthians' completion or perfection, even though Paul and his companions are weak and the Corinthians are strong. The verse acknowledges a paradoxical joy in weakness when others are strong, and a hope for the strong to reach their full potential. The word 'khairemen' is a plural imperative meaning 'rejoice'. 'Asthenomen' means 'we are weak'. 'Dunatoi ete' means 'you were strong'. 'Katartisin' refers to completion or restoration.
[2CO.13.10] Therefore, because of these things, I am writing while absent, so that when present, I will not use my authority severely according to the power that Yahveh gave to me, for building up, and not for tearing down. [§]
Dia touto tauta apōn graphō, hina parōn mē apotomōs chrēsōmai kata tēn exousian hē ho kurios edōken moi eis oikodomēn kai ouk eis katheiresin.
This verse details Paul’s reason for writing his letter. He explains that he is writing to avoid having to use his authority harshly when he is physically present. The authority was given to him by ‘the Lord’ for the purpose of building up, not tearing down. ‘The Lord’ here refers to Yahveh.
[2CO.13.11] Therefore, brothers, rejoice, be restored, be encouraged, think the same thing, live in peace, and God of love and peace will be with you. [§]
Loipon, adelphoi, hairete, katartizesthe, parakaleisthe, to auto phronete, eireneuete, kai ho theos tes agapes kai eirenes estai meth’ hymon.
This verse is from the New Testament, specifically 2 Corinthians 13:11. It's a final blessing and exhortation from Paul to his readers. 'Loipon' means 'therefore' or 'so then'. 'Adelphoi' means 'brothers'. 'Hairete' means 'rejoice'. 'Katartizesthe' means 'be restored' or 'be perfected'. 'Parakaleisthe' means 'be encouraged' or 'be comforted'. 'To auto phronete' means 'think the same thing' or 'have the same mind'. 'Eireneuete' means 'live in peace'. 'Ho theos tes agapes kai eirenes' means 'the God of love and peace'. 'Estai meth’ hymon' means 'will be with you'. Using the literal translations of the names of God as requested, 'theos' will be translated as 'God'.
[2CO.13.12] Greet one another with a holy kiss. All the holy ones greet you. [§]
As-pas-as-the al-le-loos en ha-gi-oh fee-le-ma-tee. As-pa-zon-tai hu-mas hoi ha-gi-oi pan-tes.
This verse is from the New Testament. The first part is an instruction to greet one another with a holy kiss. The second part states that all the holy ones greet you.
[2CO.13.13] The grace of my Lord Jesus Christ and the love of the God and the fellowship of the Holy Spirit are with all of you. [§]
The grace of the Lord Jesus Christ and the love of the God and the fellowship of the Holy Spirit with all of you.
This verse expresses a blessing of grace, love, and fellowship. 'Lord' translates 'Kyrios', 'God' translates 'Theos', and 'Holy Spirit' translates 'Hagios Pneuma'. I am translating these terms literally, as requested. I am maintaining the original sentence structure, though it sounds slightly awkward in English due to the literal translation.