{1:1} Paulus Apostolus Iesu Christi per voluntatem Dei, et Timotheus frater, Ecclesiæ Dei, quæ est Corinthi cum omnibus sanctis, qui sunt in universa Achaia.
{1:1} Paul, an Apostle of Jesus Christ by the will of God, and Timothy, a brother, to the church of God which is at Corinth, with all the saints who are in all of Achaia:
{1:2} Gratia vobis, et pax a Deo Patre nostro, et Domino Iesu Christo.
{1:2} Grace and peace to you from God our Father and from the Lord Jesus Christ.
{1:3} Benedictus Deus et Pater Domini nostri Iesu Christi, Pater misericordiarum, et Deus totius consolationis,
{1:3} Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all consolation.
{1:4} qui consolatur nos in omni tribulatione nostra: ut possimus et ipsi consolari eos, qui in omni pressura sunt, per exhortationem, qua exhortamur et ipsi a Deo.
{1:4} He consoles us in all our tribulation, so that we too may be able to console those who are in any kind of distress, through the exhortation by which we also are being exhorted by God.
{1:5} Quoniam sicut abundant passiones Christi in nobis: ita et per Christum abundat consolatio nostra.
{1:5} For just as the Passion of Christ abounds in us, so also, through Christ, does our consolation abound.
{1:6} Sive autem tribulamur pro vestra exhortatione et salute, sive consolamur pro vestra consolatione, sive exhortamur pro vestra exhortatione et salute, quæ operatur tolerantiam earundem passionum, quas et nos patimur:
{1:6} So, if we are in tribulation, it is for your exhortation and salvation, or if we are in consolation, it is for your consolation, or if we are exhorted, it is for your exhortation and salvation, which results in the patient endurance of the same passion which we also endure.
{1:7} ut spes nostra firma sit pro vobis: scientes quod sicut socii passionum estis, sic eritis et consolationis.
{1:7} So may our hope for you be made firm, knowing that, just as you are participants in the suffering, so also shall you be participants in the consolation.
{1:8} Non enim volumus ignorare vos fratres de tribulatione nostra, quæ facta est in Asia, quoniam supra modum gravati sumus supra virtutem, ita ut tæderet nos etiam vivere.
{1:8} For we do not want you to be ignorant, brothers, about our tribulation, which happened to us in Asia. For we were weighed down beyond measure, beyond our strength, so that we became weary, even of life itself.
{1:9} Sed ipsi in nobismetipsis responsum mortis habuimus, ut non simus fidentes in nobis, sed in Deo, qui suscitat mortuos:
{1:9} But we had within ourselves the response to death, so that we would not have faith in ourselves, but in God, who raises the dead.
{1:10} qui de tantis periculis nos eripuit, et eruit: in quem speramus quoniam et adhuc eripiet,
{1:10} He has rescued us, and he is rescuing us, from great peril. In him, we hope that he will continue to rescue us.
{1:11} adiuvantibus et vobis in oratione pro nobis: ut ex multorum personis, eius quæ in nobis est donationis, per multos gratiæ agantur pro nobis.
{1:11} And you are assisting, with your prayers for us, so that from many persons, by that which is a gift in us, thanks may be given through many persons, because of us.
{1:12} Nam gloria nostra hæc est, testimonium conscientiæ nostræ, quod in simplicitate cordis et sinceritate Dei: et non in sapientia carnali, sed in gratia Dei conversati sumus in hoc mundo: abundantius autem ad vos.
{1:12} For our glory is this: the testimony of our conscience, which is found in simplicity of heart and in sincerity toward God. And it is not with worldly wisdom, but in the grace of God, that we have conversed with this world, and more abundantly toward you.
{1:13} Non enim alia scribimus vobis, quam quæ legistis, et cognovistis. Spero autem quod usque in finem cognoscetis,
{1:13} For we write nothing else to you other than what you have read and understood. And I hope that you will continue to understand, even unto the end.
{1:14} sicut et cognovistis nos ex parte, quod gloria vestra sumus, sicut et vos nostra, in die Domini nostri Iesu Christi.
{1:14} And just as you have acknowledged us in our role, that we are your glory, so also you are ours, unto the day of our Lord Jesus Christ.
~ The verb ‘cognovistis’ in this context has more of the meaning ‘to acknowledge’ or ‘to recognize,’ rather than to know a fact or a person. The phrase ‘ex parte,’ which occurs several times in this passage, is somewhat idiomatic, indicating someone’s role, as in the expressions ‘for my part’ or ‘in my role.’
{1:15} Et hac confidentia volui prius venire ad vos, ut secundum gratiam haberetis:
{1:15} And with this confidence, I wanted to come to you sooner, so that you might have a second grace,
{1:16} et per vos transire in Macedoniam, et iterum a Macedonia venire ad vos, et a vobis deduci in Iudæam.
{1:16} and through you to pass into Macedonia, and to return to you again from Macedonia, and so be led by you on my way to Judea.
{1:17} Cum ergo hoc voluissem, numquid levitate usus sum? Aut quæ cogito, secundum carnem cogito, ut sit apud me EST, et NON?
{1:17} Then, although I had intended this, did I act lightly? Or in the things that I consider, do I consider according to the flesh, so that there would be, with me, both Yes and No?
{1:18} Fidelis autem Deus, quia sermo noster, qui fuit apud vos, non est in illo EST, et NON.
{1:18} But God is faithful, so our word, which was set before you, was not, in him, both Yes and No.
{1:19} Dei enim Filius Iesus Christus, qui in vobis per nos prædicatus est, per me, et Silvanum, et Timotheum, non fuit EST et NON, sed EST in illo fuit.
{1:19} For the Son of God, Jesus Christ, who was preached among you through us, through myself and Sylvanus and Timothy, was not Yes, and No; but was simply Yes in him.
{1:20} Quotquot enim promissiones Dei sunt, in illo EST: ideo et per ipsum Amen Deo ad gloriam nostram.
{1:20} For whatever promises are of God are, in him, Yes. For this reason, too, through him: Amen to God for our glory.
{1:21} Qui autem confirmat nos vobiscum in Christo, et qui unxit nos Deus:
{1:21} Now the One who confirms us with you in Christ, and who has anointed us, is God.
{1:22} qui et signavit nos, et dedit pignus Spiritus in cordibus nostris.
{1:22} And he has sealed us, and he has placed the pledge of the Spirit in our hearts.
{1:23} Ego autem testem Deum invoco in animam meam, quod parcens vobis, non veni ultra Corinthum:
{1:23} But I call God as a witness to my soul, that I was lenient with you, in that I did not return to Corinth:
{1:24} non quia dominamur fidei vestæ, sed adiutores sumus gaudii vestri: nam fide statis.
{1:24} not because we have dominion over your faith, but because we are assistants of your joy. For by faith you stand.
{2:1} Statui autem hoc ipsum apud me, ne iterum in tristitia venirem ad vos.
{2:1} But I determined this within myself, not to return again to you in sorrow.
{2:2} Si enim ego contristo vos: et quis est, qui me lætificet, nisi qui contristatur ex me?
{2:2} For if I make you sorrowful, then who is it that can make me glad, except the one who is made sorrowful by me?
{2:3} Et hoc ipsum scripsi vobis, ut non cum venero, tristitiam super tristitiam habeam, de quibus oportuerat me gaudere: confidens in omnibus vobis, quia meum gaudium, omnium vestrum est.
{2:3} And so, I wrote this same thing to you, so that I might not, when I arrive, add sorrow to sorrow for those with whom I ought to rejoice, having confidence in you in all things, so that my joy may be entirely yours.
{2:4} Nam ex multa tribulatione, et angustia cordis scripsi vobis per multas lacrymas: non ut contristemini: sed ut sciatis, quam charitatem habeam abundantius in vobis.
{2:4} For with much tribulation and anguish of heart, I wrote to you with many tears: not so that you would be sorrowful, but so that you might know the charity that I have more abundantly toward you.
{2:5} Si quis autem contristavit, non me contristavit: sed ex parte, ut non onerem omnes vos.
{2:5} But if anyone has brought sorrow, he has not sorrowed me. Yet, for my part, this is so that I might not burden all of you.
~ The Latin verb ‘contristavit’ is intransitive in the first part of the verse, but this makes the English phrasing somewhat awkward, ‘If anyone has sorrowed [no object], he has not sorrowed me.’ So the phrasing ‘has brought sorrow’ is used.
{2:6} Sufficit illi, qui eiusmodi est, obiurgatio hæc, quæ fit a pluribus:
{2:6} Let this rebuke be sufficient for someone like this, for it has been brought by many.
{2:7} ita ut econtrario magis donetis, et consolemini, ne forte abundantiori tristitia absorbeatur qui eiusmodi est.
{2:7} So then, to the contrary, you should be more forgiving and consoling, lest perhaps someone like this may be overwhelmed with excessive sorrow.
{2:8} Propter quod obsecro vos, ut confirmetis in illum charitatem.
{2:8} Because of this, I beg you to confirm your charity toward him.
{2:9} Ideo enim et scripsi, ut cognoscam experimentum vestrum, an in omnibus obedientes sitis.
{2:9} It was for this reason, also, that I wrote, so that I might know, by testing you, whether you would be obedient in all things.
{2:10} Cui autem aliquid donastis, et ego: nam et ego quod donavi, si quid donavi, propter vos in persona Christi,
{2:10} But anyone whom you have forgiven of anything, I also forgive. And then, too, anyone I have forgiven, if I have forgiven anything, it was done in the person of Christ for your sakes,
{2:11} ut non circumveniamur a Satana: non enim ignoramus cogitationes eius.
{2:11} so that we would not be circumvented by Satan. For we are not ignorant of his intentions.
{2:12} Cum venissem autem Troadem propter Evangelium Christi, et ostium mihi apertum esset in Domino,
{2:12} And when I had arrived at Troas, because of the Gospel of Christ, and a door had opened to me in the Lord,
{2:13} non habui requiem spiritui meo, eo quod non invenerim Titum fratrem meum, sed valefaciens eis, profectus sum in Macedoniam.
{2:13} I had no rest within my spirit, because I was not able to find Titus, my brother. So, saying goodbye to them, I set out for Macedonia.
{2:14} Deo autem gratias, qui semper triumphat nos in Christo Iesu, et odorem notitiæ suæ manifestat per nos in omni loco:
{2:14} But thanks be to God, who always brings triumph to us in Christ Jesus, and who manifests the fragrance of his knowledge through us in every place.
{2:15} quia Christi bonus odor sumus Deo in iis, qui salvi fiunt, et in iis, qui pereunt:
{2:15} For we are the sweet fragrance of Christ for God, both with those who are being saved and with those who are perishing.
{2:16} aliis quidem odor mortis in mortem: aliis autem odor vitæ in vitam. Et ad hæc quis tam idoneus?
{2:16} To the one, certainly, the fragrance is of death unto death. But to the other, the fragrance is of life unto life. And concerning these things, who is so suitable?
{2:17} Non enim sumus sicut plurimi, adulterantes verbum Dei, sed ex sinceritate, sed sicut ex Deo, coram Deo, in Christo loquimur.
{2:17} For we are not like many others, adulterating the Word of God. But instead, we speak with sincerity: from God, before God, and in Christ.
{3:1} Incipimus iterum nosmetipsos commendare? Aut numquid egemus (sicut quidam) commendatiis epistolis ad vos, aut ex vobis?
{3:1} Must we begin again to commend ourselves? Or are we in need (as some are) of epistles of commendation for you, or from you?
{3:2} Epistola nostra vos estis, scripta in cordibus nostris, quæ scitur, et legitur ab omnibus hominibus:
{3:2} You are our Epistle, written in our hearts, which is known and read by all men.
{3:3} manifestati quod epistola estis Christi, ministrata a nobis, et scripta non atramento, sed Spiritu Dei vivi: non in tabulis lapideis, sed in tabulis cordis carnalibus.
{3:3} It has been made manifest that you are the Epistle of Christ, ministered by us, and written down, not with ink, but with the Spirit of the living God, and not on tablets of stone, but on the fleshly tablets of the heart.
{3:4} Fiduciam autem talem habemus per Christum ad Deum:
{3:4} And we have such faith, through Christ, toward God.
{3:5} non quod sufficientes simus cogitare aliquid a nobis, quasi ex nobis: sed sufficientia nostra ex Deo est:
{3:5} It is not that we are adequate to think anything of ourselves, as if anything was from us. But our adequacy is from God.
{3:6} qui et idoneos nos fecit ministros novi testamenti: non littera, sed Spiritu: littera enim occidit, Spiritus autem vivificat.
{3:6} And he has made us suitable ministers of the New Testament, not in the letter, but in the Spirit. For the letter kills, but the Spirit gives life.
{3:7} Quod si ministratio mortis litteris deformata in lapidibus, fuit in gloria, ita ut non possent intendere filii Israel in faciem Moysi propter gloriam vultus eius, quæ evacuatur:
{3:7} But if the ministration of death, engraved with letters upon stones, was in glory, (so much so that the sons of Israel were not able to gaze intently upon the face of Moses, because of the glory of his countenance) even though this ministration was ineffective,
{3:8} quomodo non magis ministratio Spiritus erit in gloria?
{3:8} how could the ministration of the Spirit not be in greater glory?
{3:9} Nam si ministratio damnationis gloria est: multo magis abundat ministerium iustitiæ in gloria.
{3:9} For if the ministration of condemnation is with glory, so much more is the ministration of justice abundant in glory.
{3:10} Nam nec glorificatum est, quod claruit in hac parte, propter excellentem gloriam.
{3:10} And neither was it glorified by means of an excellent glory, though it was made illustrious in its own way.
{3:11} Si enim quod evacuatur, per gloriam est: multo magis quod manet, in gloria est.
{3:11} For if even what was temporary has its glory, then what is lasting has an even greater glory.
{3:12} Habentes igitur talem spem, multa fiducia utimur:
{3:12} Therefore, having such a hope, we act with much confidence,
{3:13} et non sicut Moyses ponebat velamen super faciem suam, ut non intenderent filii Israel in faciem eius, quod evacuatur,
{3:13} and not as Moses did, in placing a veil over his face, so that the sons of Israel would not gaze intently at his face. This was ineffective,
{3:14} sed obtusi sunt sensus eorum. Usque in hodiernum enim diem, idipsum velamen in lectione veteris testamenti manet non revelatum, (quoniam in Christo evacuatur)
{3:14} for their minds were obtuse. And, even until this present day, the very same veil, in the readings from the Old Testament, remains not taken away (though, in Christ, it is taken away).
~ The meaning of the Old Testament is veiled in that many Jews did not recognize that it refers to Jesus as the Messiah. It remains veiled to the Jews (even in the present time), but in Christ the hidden truths of the Old Testament are revealed and the veil is taken away.
{3:15} sed usque in hodiernum diem, cum legitur Moyses, velamen positum est super cor eorum.
{3:15} But even until today, when Moses is read, a veil is still set over their hearts.
{3:16} Cum autem conversus fuerit ad Dominum, auferetur velamen.
{3:16} But when they will have been converted to the Lord, then the veil shall be taken away.
{3:17} Dominus autem Spiritus est: Ubi autem Spiritus Domini: ibi libertas.
{3:17} Now the Spirit is Lord. And wherever the Spirit of the Lord is, there is liberty.
{3:18} Nos vero omnes, revelata facie gloriam Domini speculantes, in eandem imaginem transformamur a claritate in claritatem, tamquam a Domini Spiritu.
{3:18} Yet truly, all of us, as we gaze upon the unveiled glory of the face of the Lord, are transfigured into the same image, from one glory to another. And this is done by the Spirit of the Lord.
{4:1} Ideo habentes administrationem, iuxta quod misericordiam consecuti sumus, non deficimus,
{4:1} Therefore, since we have this ministry, and in as much as we have obtained mercy for ourselves, we are not inadequate.
~ Paul is discussing his adequacy or perceived inadequacy for the ministry given to him by God. The word ‘deficimus’ in this context is not so much ‘to fail’ as to be insufficient or inadequate for a task.
{4:2} sed abdicamus occulta dedecoris, non ambulantes in astutia, neque adulterantes verbum Dei, sed in manifestatione veritatis commendantes nosmetipsos ad omnem conscientiam hominum coram Deo.
{4:2} For we renounce dishonorable and hidden acts, not walking by craftiness, nor by adulterating the Word of God. Instead, by the manifestation of truth, we commend ourselves to the conscience of each man before God.
{4:3} Quod si etiam opertum est Evangelium nostrum: in iis, qui pereunt, est opertum:
{4:3} But if our Gospel is in some way hidden, it is hidden to those who are perishing.
{4:4} in quibus deus huius sæculi excæcavit mentes infidelium, ut non fulgeat illis illuminatio Evangelii gloriæ Christi, qui est imago Dei.
{4:4} As for them, the god of this age has blinded the minds of unbelievers, so that the light of the Gospel of the glory of Christ, who is the image of God, would not shine in them.
{4:5} Non enim nosmetipsos prædicamus, sed Iesum Christum Dominum nostrum: nos autem servos vestros per Iesum:
{4:5} For we are not preaching about ourselves, but about Jesus Christ our Lord. We are merely your servants through Jesus.
{4:6} quoniam Deus, qui dixit de tenebris lucem splendescere, ipse illuxit in cordibus nostris ad illuminationem scientiæ claritatis Dei, in facie Christi Iesu.
{4:6} For God, who told the light to shine out of darkness, has shined a light into our hearts, to illuminate the knowledge of the splendor of God, in the person of Christ Jesus.
{4:7} Habemus autem thesaurum istum in vasis fictilibus: ut sublimitas sit virtutis Dei, et non ex nobis.
{4:7} But we hold this treasure in earthen vessels, so that what is sublime may be of the power of God, and not of us.
{4:8} In omnibus tribulationem patimur, sed non angustiamur: aporiamur, sed non destituimur:
{4:8} In all things, we endure tribulation, yet we are not in anguish. We are constrained, yet we are not destitute.
{4:9} persecutionem patimur, sed non derelinquimur: deiicimur, sed non perimus:
{4:9} We suffer persecution, yet we have not been abandoned. We are thrown down, yet we do not perish.
{4:10} semper mortificationem Iesu in corpore nostro circumferentes, ut et vita Iesu manifestetur in corporibus nostris.
{4:10} We ever carry around the mortification of Jesus in our bodies, so that the life of Jesus may also be manifested in our bodies.
{4:11} Semper enim nos, qui vivimus, in mortem tradimur propter Iesum: ut et vita Iesu manifestetur in carne nostra mortali.
{4:11} For we who live are ever handed over unto death for the sake of Jesus, so that the life of Jesus may also be manifested in our mortal flesh.
{4:12} Ergo mors in nobis operatur, vita autem in vobis.
{4:12} Therefore, death is at work in us, and life is at work in you.
{4:13} Habentes autem eundem Spiritum fidei, sicut scriptum est: Credidi, Propter quod locutus sum: et nos credimus, propter quod et loquimur:
{4:13} But we have the same Spirit of faith. And just as it is written, “I believed, and for that reason I spoke,” so we also believe, and for that reason, we also speak.
{4:14} scientes quoniam qui suscitavit Iesum, et nos cum Iesu suscitabit, et constituet vobiscum.
{4:14} For we know that the One who raised up Jesus will raise us up also with Jesus and will place us with you.
{4:15} Omnia enim propter vos: ut gratia abundans, per multos in gratiarum actione, abundet in gloriam Dei.
{4:15} Thus, all is for you, so that grace, abounding through many in thanksgiving, may abound to the glory of God.
{4:16} Propter quod non deficimus: sed licet is, qui foris est, noster homo corrumpatur: tamen is, qui intus est, renovatur de die in diem.
{4:16} For this reason, we are not insufficient. But it is as though our outer man is corrupted, while our inner man is renewed from day to day.
{4:17} Id enim, quod in præsenti est momentaneum et leve tribulationis nostræ, supra modum in sublimitate æternum gloriæ pondus operatur in nobis,
{4:17} For though our tribulation is, at the present time, brief and light, it accomplishes in us the weight of a sublime eternal glory, beyond measure.
{4:18} non contemplantibus nobis quæ videntur, sed quæ non videntur. Quæ enim videntur, temporalia sunt: quæ autem non videntur, æterna sunt.
{4:18} And we are contemplating, not the things that are seen, but the things that are unseen. For the things that are seen are temporal, whereas the things that are not seen are eternal.
{5:1} Scimus enim quoniam si terrestris domus nostra huius habitationis dissolvatur, quod ædificationem ex Deo habemus, domum non manufactam, æternam in cælis.
{5:1} For we know that, when our earthly house of this habitation is dissolved, we have a building of God, a house not made with hands, eternal in heaven.
{5:2} Nam et in hoc ingemiscimus, habitationem nostram, quæ de cælo est, superindui cupientes:
{5:2} And for this reason also, we groan, desiring to be clothed from above with our habitation from heaven.
{5:3} si tamen vestiti, non nudi inveniamur.
{5:3} If we are so clothed, then we will not be found to be naked.
{5:4} Nam et qui sumus in hoc tabernaculo, ingemiscimus gravati: eo quod nolumus expoliari, sed supervestiri, ut absorbeatur quod mortale est, a vita.
{5:4} Then too, we who are in this tabernacle groan under the burden, because we do not want to be stripped, but rather to be clothed from above, so that what is mortal may be absorbed by life.
{5:5} Qui autem efficit nos in hoc ipsum, Deus, qui dedit nobis pignus Spiritus.
{5:5} Now the One who accomplishes this very thing in us is God, who has given us the pledge of the Spirit.
{5:6} Audentes igitur semper, scientes quoniam dum sumus in corpore, peregrinamur a Domino:
{5:6} Therefore, we are ever confident, knowing that, while we are in the body, we are on a pilgrimage in the Lord.
{5:7} (per fidem enim ambulamus, et non per speciem)
{5:7} For we walk by means of faith, and not by sight.
{5:8} audemus autem, et bonam voluntatem habemus magis peregrinari a corpore, et præsentes esse ad Dominum.
{5:8} So we are confident, and we have the good will to be on a pilgrimage in the body, so as to be present to the Lord.
{5:9} Et ideo contendimus sive absentes, sive præsentes placere illi.
{5:9} And thus we struggle, whether absent or present, to please him.
{5:10} Omnes enim nos manifestari oportet ante Tribunal Christi, ut referat unusquisque propria corporis, prout gessit, sive bonum, sive malum.
{5:10} For it is necessary for us to be manifested before the judgment seat of Christ, so that each one may receive the proper things of the body, according to his behavior, whether it was good or evil.
{5:11} Scientes ergo timorem Domini hominibus suademus, Deo autem manifesti sumus. Spero autem et in conscientiis vestris manifestos nos esse.
{5:11} Therefore, having knowledge of the fear of the Lord, we appeal to men, but we are made manifest before God. Yet I hope, too, that we may be made manifest in your consciences.
{5:12} Non iterum commendamus nos vobis, sed occasionem damus vobis gloriandi pro nobis: ut habeatis ad eos, qui in facie gloriantur, et non in corde.
{5:12} We are not commending ourselves again to you, but rather we are presenting you with an opportunity to glory because of us, when you deal with those who glory in face, and not in heart.
{5:13} Sive enim mente excedimus, Deo: sive sobrii sumus, vobis.
{5:13} For if we are excessive in mind, it is for God; but if we are sober, it is for you.
~ The phrase ‘mente excedimus’ could refer to seeming to be out of one’s mind to unbelievers, or it could refer to an ecstasy of mind, found in contemplative prayer.
{5:14} Charitas enim Christi urget nos: æstimantes hoc, quoniam si unus pro omnibus mortuus est, ergo omnes mortui sunt:
{5:14} For the charity of Christ urges us on, in consideration of this: that if one died for all, then all have died.
{5:15} et pro omnibus mortuus est Christus: ut, et qui vivunt, iam non sibi vivant, sed ei, qui pro ipsis mortuus est et resurrexit.
{5:15} And Christ died for all, so that even those who live might not now live for themselves, but for him who died for them and who rose again.
{5:16} Itaque nos ex hoc neminem novimus secundum carnem. Et si cognovimus secundum carnem Christum: sed nunc iam non novimus.
{5:16} And so, from now on, we know no one according to the flesh. And though we have known Christ according to the flesh, yet now we know him in this way no longer.
{5:17} Si qua ergo in Christo nova creatura, vetera transierunt: ecce facta sunt omnia nova.
{5:17} So if anyone is a new creature in Christ, what is old has passed away. Behold, all things have been made new.
{5:18} Omnia autem ex Deo, qui nos reconciliavit sibi per Christum: et dedit nobis ministerium reconciliationis.
{5:18} But all is of God, who has reconciled us to himself through Christ, and who has given us the ministry of reconciliation.
{5:19} Quoniam quidem Deus erat in Christo mundum reconcilians sibi, non reputans illis delicta ipsorum, et posuit in nobis verbum reconciliationis.
{5:19} For certainly God was in Christ, reconciling the world to himself, not charging them with their sins. And he has placed in us the Word of reconciliation.
{5:20} Pro Christo ergo legatione fungimur, tamquam Deo exhortante per nos. Obsecramus pro Christo, reconciliamini Deo.
{5:20} Therefore, we are ambassadors for Christ, so that God is exhorting through us. We beseech you for Christ: be reconciled to God.
{5:21} Eum, qui non noverat peccatum, pro nobis peccatum fecit, ut nos efficeremur iustitia Dei in ipso.
{5:21} For God made him who did not know sin to be sin for us, so that we might become the justice of God in him.
{6:1} Adiuvantes autem exhortamur ne in vacuum gratiam Dei recipiatis.
{6:1} But, as a help to you, we exhort you not to receive the grace of God in vain.
{6:2} Ait enim: Tempore accepto exaudivi te, et in die salutis adiuvi te. Ecce, nunc tempus acceptabile, ecce nunc dies salutis.
{6:2} For he says: “In a favorable time, I heeded you; and on the day of salvation, I helped you.” Behold, now is the favorable time; behold, now is the day of salvation.
{6:3} Nemini dantes ullam offensionem, ut non vituperetur ministerium nostrum:
{6:3} May we never give offense to anyone, so that our ministry may not be disparaged.
{6:4} sed in omnibus exhibeamus nosmetipsos sicut Dei ministros in multa patientia, in tribulationibus, in necessitatibus, in angustiis,
{6:4} But in all things, let us exhibit ourselves as ministers of God with great patience: through tribulation, difficulties, and distress;
{6:5} in plagis, in carceribus, in seditionibus, in laboribus, in vigiliis, in ieiuniis,
{6:5} despite wounds, imprisonment, and rebellion; with hard work, vigilance, and fasting;
{6:6} in castitate, in scientia, in longanimitate, in suavitate, in Spiritu Sancto, in charitate non ficta,
{6:6} by chastity, knowledge, and longsuffering; in pleasantness, in the Holy Spirit, and in unfeigned charity;
{6:7} in verbo veritatis, in virtute Dei, per arma iustitiæ a dextris, et a sinistris,
{6:7} with the Word of truth, with the power of God, and with the armor of justice to the right and to the left;
{6:8} per gloriam, et ignobilitatem, per infamiam, et bonam famam: ut seductores, et veraces, sicut qui ignoti, et cogniti:
{6:8} through honor and dishonor, despite good reports and bad, whether seen as deceivers or truth-tellers, whether ignored or acknowledged;
{6:9} quasi morientes, et ecce vivimus: ut castigati, et non mortificati:
{6:9} as if dying and yet truly alive; as if chastised and yet not subdued;
~ The word ‘mortificati’ in this context does not refer to death itself, but to the mortification of the flesh by temporal punishment; the meaning is that the Christian is castigated (severely punished with bodily sufferings) by the unbelievers, but is not subdued so as to turn away from Christ.
{6:10} quasi tristes, semper autem gaudentes: sicut egentes, multos autem locupletantes: tamquam nihil habentes, et omnia possidentes.
{6:10} as if sorrowful and yet always rejoicing; as if needy and yet enriching many; as if having nothing and possessing everything.
{6:11} Os nostrum patet ad vos, o Corinthii, cor nostrum dilatatum est.
{6:11} Our mouth is open to you, O Corinthians; our heart is enlarged.
{6:12} Non angustiamini in nobis: angustiamini autem in visceribus vestris:
{6:12} You are not narrowed by us, but it is by your own inner selves that you are narrowed.
{6:13} eandem autem habentes renumerationem, tamquam filiis dico: dilatamini et vos.
{6:13} But since we have the same recompense, (I am speaking as if to my own sons), you, too, should be enlarged.
{6:14} Nolite iugum ducere cum infidelibus. Quæ enim participatio iustitiæ cum iniquitate? Aut quæ societas luci ad tenebras?
{6:14} Do not choose to bear the yoke with unbelievers. For how can justice be a participant with iniquity? Or how can the fellowship of light be a participant with darkness?
{6:15} Quæ autem conventio Christi ad Belial? Aut quæ pars fideli cum infideli?
{6:15} And how can Christ join together with Belial? Or what part do the faithful have with the unfaithful?
{6:16} Qui autem consensus templo Dei cum idolis? Vos enim estis templum Dei vivi, sicut dicit Deus: Quoniam inhabitabo in illis, et inambulabo inter eos, et ero illorum Deus, et ipsi erunt mihi populus.
{6:16} And what consensus does the temple of God have with idols? For you are the temple of the living God, just as God says: “I will dwell with them, and I will walk among them. And I will be their God, and they shall be my people.
{6:17} Propter quod exite de medio eorum, et separamini, dicit Dominus, et immundum ne tetigeritis:
{6:17} Because of this, you must depart from their midst and be separate, says the Lord. And do not touch what is unclean.
{6:18} et ego recipiam vos: et ero vobis in Patrem, et vos eritis mihi in filios, et filias, dicit Dominus omnipotens.
{6:18} Then I will accept you. And I will be a Father to you, and you shall be sons and daughters to me, says the Lord Almighty.”
{7:1} Has ergo habentes promissiones, charissimi, mundemus nos ab omni inquinamento carnis, et spiritus perficientes sanctificationem in timore Dei.
{7:1} Therefore, having these promises, most beloved, let us cleanse ourselves from all defilement of the flesh and of the spirit, perfecting sanctification in the fear of God.
{7:2} Capite nos. Neminem læsimus, neminem corrupimus, neminem circumvenimus.
{7:2} Consider us. We have injured no one; we have corrupted no one; we have defrauded no one.
~ The word ‘capite’ literally means ‘take’ something (imperative), but in this context, it means something like ‘take us as an example.’
{7:3} Non ad condemnationem vestram dico. Prædiximus enim quod in cordibus nostris estis ad commoriendum, et ad convivendum.
{7:3} I am not saying this to your condemnation. For we have told you before that you are in our hearts: to die together and to live together.
{7:4} Multa mihi fiducia est apud vos, multa mihi gloriatio pro vobis, repletus sum consolatione, superabundo gaudio in omni tribulatione nostra.
{7:4} Great is my confidence in you. Great is my glorying over you. I have been filled with consolation. I have a superabundant joy throughout all our tribulation.
{7:5} Nam et cum venissemus in Macedoniam, nullam requiem habuit caro nostra, sed omnem tribulationem passi sumus: foris pugnæ, intus timores.
{7:5} Then, too, when we had arrived in Macedonia, our flesh had no rest. Instead, we suffered every tribulation: exterior conflicts, interior fears.
{7:6} Sed qui consolatur humiles, consolatus est nos Deus in adventu Titi.
{7:6} But God, who consoles the humble, consoled us by the arrival of Titus,
{7:7} Non solum autem in adventu eius, sed etiam in consolatione, qua consolatus est in vobis, referens nobis vestrum desiderium, vestrum fletum, vestram æmulationem pro me, ita ut magis gauderem.
{7:7} and not only by his arrival, but also by the consolation with which he was consoled among you. For he brought to us your desire, your weeping, your zeal for me, so that I rejoiced all the more.
{7:8} Quoniam etsi contristavi vos in epistola, non me pœnitet: etsi pœniteret, videns quod epistola illa (etsi ad horam) vos contristavit;
{7:8} For though I made you sorrowful by my epistle, I do not repent. And if I did repent, but only for a time, having realized that the same epistle made you sorrowful,
{7:9} nunc gaudeo: non quia contristati estis, sed quia contristati estis ad pœnitentiam. Contristati enim estis ad Deum, ut in nullo detrimentum patiamini ex nobis.
{7:9} now I am glad: not because you were sorrowful, but because you were sorrowful unto repentance. For you became sorrowful for God, so that you might not suffer any harm from us.
{7:10} Quæ enim secundum Deum tristitia est, pœnitentiam in salutem stabilem operatur: sæculi autem tristitia mortem operatur.
{7:10} For the sorrow that is according to God accomplishes a repentance which is steadfast unto salvation. But the sorrow that is of the world accomplishes death.
{7:11} Ecce enim hoc ipsum, secundum Deum contristari vos, quantam in vobis operatur solicitudinem: sed defensionem, sed indignationem, sed timorem, sed desiderium, sed æmulationem, sed vindictam. In omnibus exhibuistis vos, incontaminatos esse negotio.
{7:11} So consider this same idea, being sorrowful according to God, and what great solicitude it accomplishes in you: including protection, and indignation, and fear, and desire, and zeal, and vindication. In all things, you have shown yourselves to be uncorrupted by this sorrow.
{7:12} Igitur, etsi scripsi vobis, non propter eum, qui fecit iniuriam, nec propter eum, qui passus est: sed ad manifestandam solicitudinem nostram, quam habemus pro vobis coram Deo:
{7:12} And so, though I wrote to you, it was not because of him who caused the injury, nor because of him who suffered from it, but so as to manifest our solicitude, which we have for you before God.
{7:13} ideo consolati sumus. In consolatione autem nostra, abundantius magis gavisi sumus super gaudio Titi, quia refectus est spiritus eius ab omnibus vobis.
{7:13} Therefore, we have been consoled. But in our consolation, we have rejoiced even more abundantly over the joy of Titus, because his spirit was refreshed by all of you.
{7:14} Et si quid apud illum de vobis gloriatus sum, non sum confusus: sed sicut omnia vobis in veritate locuti sumus, ita et gloriatio nostra, quæ fuit ad Titum, veritas facta est,
{7:14} And if I have gloried in anything to him about you, I have not been put to shame. But, just as we have spoken all things to you in truth, so also our glorying before Titus has been the truth.
{7:15} et viscera eius abundantius in vobis sunt: reminiscentis omnium vestrum obedientiam: quomodo cum timore, et tremore excepistis illum.
{7:15} And his feelings are now more abundant toward you, since he remembers the obedience of you all, and how you received him with fear and trembling.
{7:16} Gaudeo quod in omnibus confido in vobis.
{7:16} I rejoice that in all things I have confidence in you.
{8:1} Notam autem facimus vobis, fratres, gratiam Dei, quæ data est in Ecclesiis Macedoniæ:
{8:1} And so we are making known to you, brothers, the grace of God that has been given in the churches of Macedonia.
{8:2} quod in multo experimento tribulationis abundantia gaudii ipsorum fuit, et altissima paupertas eorum abundavit in divitias simplicitatis eorum:
{8:2} For within a great experience of tribulation, they have had an abundance of joy, and their profound poverty has only increased the richness of their simplicity.
{8:3} quia secundum virtutem testimonium illis reddo, et supra virtutem voluntarii fuerunt,
{8:3} And I bear witness to them, that they were willing to accept what was in accord with their ability, and even what was beyond their ability.
{8:4} cum multa exhortatione obsecrantes nos gratiam, et communicationem ministerii, quod fit in sanctos.
{8:4} For they were begging us, with great exhortation, for the grace and the communication of the ministry that is with the saints.
{8:5} Et non sicut speravimus, sed semetipsos dederunt primum Domino, deinde nobis per voluntatem Dei,
{8:5} And this is beyond what we had hoped, since they gave themselves, first of all to the Lord, and then also to us, through the will of God,
~ Paul says ‘non sicut speravimus,’ which would seem to indicate that the situation was not what he had hoped it would be. But the meaning here is that the situation was much better than what he had hoped, hence ‘beyond’ rather than ‘not.’
{8:6} ita ut rogaremus Titum: ut quemadmodum cœpit, ita et perficiat in vobis etiam gratiam istam.
{8:6} so much so that we petitioned Titus, that in the same manner as he had begun, he would also complete in you this same grace.
{8:7} Sed sicut in omnibus abundatis fide, et sermone, et scientia, et omni solicitudine, insuper et charitate vestra in nos, ut et in hac gratia abundetis.
{8:7} But, just as in all things you abound in faith and in word and in knowledge and in all solicitude, and even more so in your charity toward us, so also may you abound in this grace.
{8:8} Non quasi imperans dico: sed per aliorum solicitudinem, etiam vestræ charitatis ingenium bonum comprobans.
{8:8} I am speaking, not commanding. But through the solicitude of others, I approve of the good character of your charity.
{8:9} Scitis enim gratiam Domini nostri Iesu Christi, quoniam propter vos egenus factus est, cum esset dives, ut illius inopia vos divites essetis.
{8:9} For you know the grace of our Lord Jesus Christ, that though he was rich, he became poor for your sakes, so that through his poverty, you might become rich.
{8:10} Et consilium in hoc do: hoc enim vobis utile est, qui non solum facere, sed et velle cœpistis ab anno priore:
{8:10} And about this, I give my counsel. For this is useful to those of you who, only a year earlier, had just begun to act, or even to be willing to act.
{8:11} nunc vero et facto perficite: ut quemadmodum promptus est animus voluntatis, ita sit et perficiendi ex eo, quod habetis.
{8:11} So, truly now, accomplish this in deed, so that, in the same manner as your willing mind is prompted, you may also act, out of that which you have.
{8:12} Si enim voluntas prompta est, secundum id, quod habet, accepta est, non secundum id, quod non habet.
{8:12} For when the will is prompted, it receives according to what that person has, not according to what that person does not have.
{8:13} Non enim ut aliis sit remissio, vobis autem tribulatio, sed ex æqualitate.
{8:13} And it is not that others should be relieved, while you are troubled, but that there should be an equality.
{8:14} In præsenti tempore vestra abundantia illorum inopiam suppleat: ut et illorum abundantia vestræ inopiæ sit supplementum, ut fiat æqualitas, sicut scriptum est:
{8:14} In this present time, let your abundance supply their need, so that their abundance may also supply your need, in order that there may be an equality, just as it was written:
{8:15} Qui multum non abundavit: et qui modicum, non minoravit.
{8:15} “He with more did not have too much; and he with less did not have too little.”
{8:16} Gratias autem Deo, qui dedit eandem solicitudinem pro vobis in corde Titi,
{8:16} But thanks be to God, who has granted to the heart of Titus, this same solicitude for you.
{8:17} quoniam exhortationem quidem suscepit: sed cum solicitior esset, sua voluntate profectus est ad vos.
{8:17} For certainly, he accepted the exhortation. But since he was more solicitous, he went to you of his own free will.
{8:18} Misimus etiam cum illo fratrem, cuius laus est in Evangelio per omnes Ecclesias:
{8:18} And we have even sent with him a brother whose praise accompanies the Gospel throughout all the churches.
{8:19} non solum autem, sed et ordinatus est ab Ecclesiis comes peregrinationis nostræ in hanc gratiam, quæ ministratur a nobis ad Domini gloriam, et destinatam voluntatem nostram:
{8:19} And not only that, but he was also chosen by the churches to be a companion for our sojourn in this grace, which is ministered by us with our determined will, to the glory of the Lord.
{8:20} devitantes hoc, ne quis nos vituperet in hac plenitudine, quæ ministratur a nobis.
{8:20} So let us avoid this, lest anyone disparage us over the abundance that is ministered by us.
{8:21} Providemus enim bona non solum coram Deo, sed etiam coram hominibus.
{8:21} For we provide for what is good, not only in the sight of God, but also in the sight of men.
{8:22} Misimus autem cum illis et fratrem nostrum, quem probavimus in multis sæpe solicitum esse: nunc autem multo solicitiorem, confidentia multa in vos,
{8:22} And we have also sent with them our brother, whom we have proven to be frequently solicitous in many matters. But now there is a greater solicitousness, which is greatly entrusted to you;
{8:23} sive pro Tito, qui est socius meus, et in vos adiutor, sive fratres nostri, Apostoli Ecclesiarum, gloria Christi.
{8:23} and whether it concerns Titus, who is a companion to me and a helper to you, or whether it concerns our brothers, the Apostles of the churches, it is to the glory of Christ.
{8:24} Ostensionem ergo, quæ est charitatis vestræ, et nostræ gloriæ pro vobis, in illos ostendite in faciem Ecclesiarum.
{8:24} Therefore, in the sight of the churches, show them the proof of your charity and of our glorying about you.
{9:1} Nam de ministerio, quod fit in sanctos ex abundanti est mihi scribere vobis.
{9:1} Now, concerning the ministry that is done toward the saints, it is not necessary for me to write to you.
{9:2} Scio enim promptum animum vestrum: pro quo de vobis glorior apud Macedones. Quoniam et Achaia parata est ab anno præterito, et vestra æmulatio provocavit plurimos.
{9:2} For I know your willing mind. I glory about you, concerning this, to the Macedonians. For Achaia has also been prepared, for the past year. And your example has inspired very many others.
{9:3} Misi autem fratres: ut ne quod gloriamur de vobis, evacuetur in hac parte, ut (quemadmodum dixi) parati sitis:
{9:3} Now I have sent the brothers, so that what we glory about concerning you might not be empty in this matter, in order that (as I have explained) you may be prepared.
{9:4} ne cum venerint Macedones mecum, et invenerint vos imparatos, erubescamus nos (ut non dicamus vos) in hac substantia.
{9:4} Otherwise, if the Macedonians arrive with me and find you unprepared, we (not to mention you) would be ashamed in this matter.
{9:5} Necessarium ergo existimavi rogare fratres, ut præveniant ad vos, et præparent repromissam benedictionem hanc paratam esse sic, quasi benedictionem, non tamquam avaritiam.
{9:5} Therefore, I considered it necessary to ask the brothers to go to you in advance and to prepare this blessing as promised, and in this way, you may be ready as a blessing, not as an excess.
~ In this context, ‘avaritiam’ is not so much avarice or greed as excess. Paul is saying that these spiritual preparations are not superfluous or excessive, but are a promised and necessary blessing.
{9:6} Hoc autem dico: Qui parce seminat, parce et metet: et qui seminat in benedictionibus, de benedictionibus et metet.
{9:6} But I say this: Whoever sows sparingly will also reap sparingly. And whoever sows with blessings shall also reap from blessings:
{9:7} Unusquisque prout destinavit in corde suo, non ex tristitia, aut ex necessitate: hilarem enim datorem diligit Deus.
{9:7} each one giving, just as he has determined in his heart, neither out of sadness, nor out of obligation. For God loves a cheerful giver.
{9:8} Potens est autem Deus omnem gratiam abundare facere in vobis: ut in omnibus semper omnem sufficientiam habentes, abundetis in omne opus bonum,
{9:8} And God is able to make every grace abound in you, so that, always having what you need in all things, you may abound unto every good work,
{9:9} sicut scriptum est: Dispersit, dedit pauperibus: iustitia eius manet in sæculum sæculi.
{9:9} just as it was written: “He has distributed widely, he has given to the poor; his justice remains from age to age.”
{9:10} Qui autem administrat semen seminanti: et panem ad manducandum præstabit, et multiplicabit semen vestrum, et augebit incrementa frugum iustitiæ vestræ:
{9:10} And he who ministers seed to the sower will offer you bread to eat, and will multiply your seed, and will increase the growth of the fruits of your justice.
{9:11} ut in omnibus locupletati abundetis in omnem simplicitatem, quæ operatur per nos gratiarum actionem Deo.
{9:11} So then, having been enriched in all things, you may abound in all simplicity, which works thanksgiving to God through us.
{9:12} Quoniam ministerium huius officii non solum supplet ea, quæ desunt sanctis, sed etiam abundat per multas gratiarum actiones in Domino,
{9:12} For the ministration of this office not only supplies whatever the saints need, but also abounds through many thanksgivings in the Lord.
{9:13} per probationem ministerii huius, glorificantes Deum in obedientia confessionis vestræ, in Evangelium Christi, et simplicitate communicationis in illos, et in omnes,
{9:13} And so, through the evidence of this ministry, you glorify God by the obedience of your confession in the Gospel of Christ, and by the simplicity of your communion with them and with everyone,
{9:14} et in ipsorum obsecratione pro vobis, desiderantium vos propter eminentem gratiam Dei in vobis.
{9:14} and they offer prayers for you, being solicitous about you, because of the excellent grace of God within you.
{9:15} Gratias Deo super inenarrabili dono eius.
{9:15} Thanks be to God for his ineffable gift.
{10:1} Ipse autem ego Paulus obsecro vos per mansuetudinem, et modestiam Christi, qui in facie quidem humilis sum inter vos, absens autem confido in vos.
{10:1} But I myself, Paul, am begging you, through the meekness and modesty of Christ. I am certainly, by appearances, lowly among you, yet I have confidence in you, even while I am absent.
{10:2} Rogo autem vos ne præsens audeam per eam confidentiam, qua existimor audere in quosdam, qui arbitrantur nos tamquam secundum carnem ambulemus.
{10:2} So I am petitioning you, lest I be bold, when present, with that bold confidence that I am considered to have by certain ones who judge us as if we were walking according to the flesh.
{10:3} In carne enim ambulantes, non secundum carnem militamus.
{10:3} For though we walk in the flesh, we do not battle according to the flesh.
{10:4} Nam arma militiæ nostræ non carnalia sunt, sed potentia Deo ad destructionem munitionum, consilia destruentes,
{10:4} For the weapons of our battles are not carnal, yet still they are powerful with God, unto the destruction of fortifications: tearing down every counsel
{10:5} et omnem altitudinem extollentem se adversus scientiam Dei, et in captivitatem redigentes omnem intellectum in obsequium Christi,
{10:5} and height that extols itself contrary to the wisdom of God, and leading every intellect into the captivity of obedience to Christ,
{10:6} et in promptu habentes ulcisci omnem inobedientiam, cum impleta fuerit vestra obedientia.
{10:6} and standing ready to repudiate every disobedience, when your own obedience has been fulfilled.
{10:7} Quæ secundum faciem sunt, videte. Si quis confidit sibi Christi se esse, hoc cogitet iterum apud se: quia sicut ipse Christi est, ita et nos.
{10:7} Consider the things that are in accord with appearances. If anyone trusts that by these things he belongs to Christ, let him reconsider this within himself. For just as he belongs to Christ, so also do we.
{10:8} Nam, etsi amplius aliquid gloriatus fuero de potestate nostra, quam dedit nobis Dominus in ædificationem, et non in destructionem vestram: non erubescam.
{10:8} And if I were even to glory somewhat more about our authority, which the Lord has given to us for your edification, and not for your destruction, I should not be ashamed.
{10:9} Ut autem non existimer tamquam terrere vos per epistolas:
{10:9} But let it not be said that I am scaring you by means of epistles.
{10:10} quoniam quidem epistolæ, inquiunt, graves sunt et fortes: præsentia autem corporis infirma, et sermo contemptibilis:
{10:10} For they say: “His epistles, indeed, are weighty and strong. But his bodily presence is weak, and his speech is contemptible.”
{10:11} hoc cogitet qui eiusmodi est, quia quales sumus verbo per epistolas absentes, tales et præsentes in facto.
{10:11} Let someone like this realize that whatever we are in word through epistles, while absent: we are much the same in deed, while present.
{10:12} Non enim audemus inserere, aut comparare nos quibusdam, qui seipsos commendant: sed ipsi in nobis nosmetipsos metientes, et comparantes nosmetipsos nobis.
{10:12} For we would not dare to interpose or compare ourselves with certain ones who commend themselves. But we measure ourselves by ourselves, and we compare ourselves with ourselves.
{10:13} Nos autem non in immensum gloriabimur, sed secundum mensuram regulæ, qua mensus est nobis Deus, mensuram pertingendi usque ad vos.
{10:13} Thus, we will not glory beyond our measure, but rather according to the measure of the limit which God has measured out to us, a measure which extends even to you.
{10:14} Non enim quasi non pertingentes ad vos, superextendimus nos: usque ad vos enim pervenimus in Evangelio Christi.
{10:14} For we are not overextending ourselves, as if we are not able to reach as far as you are able. For we have gone even as far as you have in the Gospel of Christ.
{10:15} Non in immensum gloriantes in alienis laboribus: spem autem habentes crescentis fidei vestræ, in vobis magnificari secundum regulam nostram in abundantiam,
{10:15} We are not glorying immeasurably over the labors of others. Instead, we hold on to the hope of your growing faith, so as to be magnified in you, according to our own limits, but in abundance,
{10:16} etiam in illa, quæ ultra vos sunt, evangelizare, non in aliena regula in iis quæ præparata sunt gloriari.
{10:16} and even so as to evangelize in those places that are beyond you, not in order to glory in the measure of others, but rather in those things which have already been prepared.
{10:17} Qui autem gloriatur, in Domino glorietur.
{10:17} But whoever glories, let him glory in the Lord.
{10:18} Non enim qui seipsum commendat, ille probatus est: sed quem Deus commendat.
{10:18} For it is not he who commends himself who is approved, but rather he whom God commends.
{11:1} Utinam sustineretis modicum quid insipientiæ meæ, sed et supportare me:
{11:1} I wish that you would endure a small amount of my foolishness, so as to bear with me.
{11:2} Æmulor enim vos Dei æmulatione. Despondi enim vos uni viro virginem castam exhibere Christo.
{11:2} For I am jealous toward you, with the jealousy of God. And I have espoused you to one husband, offering you as a chaste virgin to Christ.
{11:3} Timeo autem ne sicut serpens Hevam seduxit astutia sua, ita corrumpantur sensus vestri, et excidant a simplicitate, quæ est in Christo.
{11:3} But I am afraid lest, as the serpent led astray Eve by his cleverness, so your minds might be corrupted and might fall away from the simplicity which is in Christ.
{11:4} Nam si is, qui venit, alium Christum prædicat, quem non prædicavimus, aut alium spiritum accipitis, quem non accepistis: aut aliud Evangelium, quod non recepistis: recte pateremini.
{11:4} For if anyone arrives preaching another Christ, one whom we have not preached; or if you receive another Spirit, one whom you have not received; or another Gospel, one which you have not been given: you might permit him to guide you.
{11:5} Existimo enim nihil me minus fecisse a magnis Apostolis.
{11:5} For I consider that I have done nothing less than the great Apostles.
{11:6} Nam etsi imperitus sermone, sed non scientia, in omnibus autem manifestati sumus vobis.
{11:6} For although I may be unskilled in speech, yet I am not so in knowledge. But, in all things, we have been made manifest to you.
{11:7} Aut numquid peccatum feci, me ipsum humilians, ut vos exaltemini? Quoniam gratis Evangelium Dei evangelizavi vobis?
{11:7} Or did I commit a sin by humbling myself so that you would be exalted? For I preached the Gospel of God to you freely.
{11:8} Alias Ecclesias expoliavi, accipiens stipendium ad ministerium vestrum.
{11:8} I have taken from other churches, receiving a stipend from them to the benefit of your ministry.
{11:9} Et cum essem apud vos, et egerem; nulli onerosus fui: nam quod mihi deerat, suppleverunt fratres, qui venerunt a Macedonia: et in omnibus sine onere me vobis servavi, et servabo.
{11:9} And when I was with you and in need, I was burdensome to no one. For the brothers who came from Macedonia supplied whatever was lacking to me. And in all things, I have kept myself, and I will keep myself, from being burdensome to you.
{11:10} Est veritas Christi in me, quoniam hæc gloriatio non infringetur in me in regionibus Achaiæ.
{11:10} The truth of Christ is in me, and so this glorying shall not be broken away from me in the regions of Achaia.
{11:11} Quare? Quia non diligo vos? Deus scit.
{11:11} Why so? Is it because I do not love you? God knows I do.
{11:12} Quod autem facio, et faciam: ut amputem occasionem eorum, qui volunt occasionem, ut in quo gloriantur, inveniantur sicut et nos.
{11:12} But what I am doing, I will continue to do, so that I may take away an opportunity from those who desire an opportunity by which they may glory, so as to be considered to be like us.
{11:13} Nam eiusmodi pseudoapostoli, sunt operarii subdoli, transfigurantes se in apostolos Christi.
{11:13} For false apostles, such as these deceitful workers, are presenting themselves as if they were Apostles of Christ.
{11:14} Et non mirum: ipse enim Satanas transfigurat se in Angelum lucis.
{11:14} And no wonder, for even Satan presents himself as if he were an Angel of light.
{11:15} Non est ergo magnum, si ministri eius transfigurentur velut ministri iustitiæ: quorum finis erit secundum opera ipsorum.
{11:15} Therefore, it is no great thing if his ministers present themselves as if they were ministers of justice, for their end shall be according to their works.
{11:16} Iterum dico, (ne quis me putet insipientem esse, alioquin velut insipientem accipite me, ut et ego modicum quid glorier)
{11:16} I say again. And let no one consider me to be foolish. Or, at least, accept me as if I were foolish, so that I also may glory a small amount.
{11:17} quod loquor, non loquor secundum Deum, sed quasi in insipientia, in hac substantia gloriæ.
{11:17} What I am saying is not said according to God, but as if in foolishness, in this matter of glorying.
{11:18} Quoniam multi gloriantur secundum carnem: et ego gloriabor.
{11:18} Since so many glory according to the flesh, I will glory also.
{11:19} Libenter enim suffertis insipientes: cum sitis ipsi sapientes.
{11:19} For you freely accept the foolish, though you yourselves claim to be wise.
{11:20} Sustinetis enim si quis vos in servitutem redigit, si quis devorat, si quis accipit, si quis extollitur, si quis in faciem vos cædit.
{11:20} For you permit it when someone guides you into servitude, even if he devours you, even if he takes from you, even if he is extolled, even if he strikes you repeatedly on the face.
{11:21} Secundum ignobilitatem dico, quasi nos infirmi fuerimus in hac parte. In quo quis audet (in insipientia dico) audeo et ego:
{11:21} I speak according to disgrace, as if we had been weak in this regard. In this matter, (I speak in foolishness) if anyone dares, I dare also.
{11:22} Hebræi sunt, et ego: Israelitæ sunt, et ego: Semen Abrahæ sunt, et ego:
{11:22} They are Hebrews; so am I. They are Israelites; so am I. They are the offspring of Abraham; so am I.
{11:23} Ministri Christi sunt, (ut minus sapiens dico) plus ego: in laboribus plurimis, in carceribus abundantius, in plagis supra modum, in mortibus frequenter.
{11:23} They are the ministers of Christ (I speak as if I were less wise); more so am I: with many more labors, with numerous imprisonments, with wounds beyond measure, with frequent mortifications.
{11:24} A Iudæis quinquies, quadragenas, una minus, accepi.
{11:24} On five occasions, I received forty stripes, less one, from the Jews.
{11:25} Ter virgis cæsus sum, semel lapidatus sum, ter naufragium feci, nocte et die in profundo maris fui,
{11:25} Three times, I was beaten with rods. One time, I was stoned. Three times, I was shipwrecked. For a night and a day, I was in the depths of the sea.
{11:26} in itineribus sæpe, periculis fluminum, periculis latronum, periculis ex genere, periculis ex Gentibus, periculis in civitate, periculis in solitudine, periculis in mari, periculis in falsis fratribus:
{11:26} I have made frequent journeys, through dangerous waters, in danger of robbers, in danger from my own nation, in danger from the Gentiles, in danger in the city, in danger in the wilderness, in danger in the sea, in danger from false brothers,
{11:27} in labore et ærumna, in vigiliis multis, in fame, et siti, in ieiuniis multis, in frigore, et nuditate,
{11:27} with hardships and difficulties, with much vigilance, in hunger and thirst, with frequent fasts, in cold and nakedness,
{11:28} præter illa, quæ extrinsecus sunt, instantia mea quotidiana, sollicitudo omnium Ecclesiarum.
{11:28} and, in addition to these things, which are external: there is my daily earnestness and solicitude for all the churches.
{11:29} Quis infirmatur, et ego non infirmor? Quis scandalizatur, et ego non uror?
{11:29} Who is weak, and I am not weak? Who is scandalized, and I am not being burned?
{11:30} Si gloriari oportet: quæ infirmitatis meæ sunt, gloriabor.
{11:30} If it is necessary to glory, I will glory of the things that concern my weaknesses.
{11:31} Deus et Pater Domini nostri Iesu Christi, qui est benedictus in sæcula, scit quod non mentior.
{11:31} The God and Father of our Lord Jesus Christ, who is blessed forever, knows that I am not lying.
{11:32} Damasci præpositus gentis Aretæ regis, custodiebat civitatem Damascenorum ut me comprehenderet:
{11:32} At Damascus, the governor of the nation under Aretas the king, watched over the city of the Damascenes, so as to apprehend me.
{11:33} et per fenestram in sporta dimissus sum per murum, et sic effugi manus eius.
{11:33} And, through a window, I was let down along the wall in a basket; and so I escaped his hands.
{12:1} Si gloriari oportet (non expedit quidem): veniam autem ad visiones, et revelationes Domini.
{12:1} If it is necessary (though certainly not expedient) to glory, then I will next tell of visions and revelations from the Lord.
{12:2} Scio hominem in Christo ante annos quattuordecim, sive in corpore nescio, sive extra corpus nescio, Deus scit, raptum huiusmodi usque ad tertium cælum.
{12:2} I know a man in Christ, who, more than fourteen years ago (whether in the body, I do not know, or out of the body, I do not know: God knows), was enraptured to the third heaven.
{12:3} Et scio huiusmodi hominem sive in corpore, sive extra corpus nescio, Deus scit:
{12:3} And I know a certain man (whether in the body, or out of the body, I do not know: God knows),
{12:4} quoniam raptus est in Paradisum: et audivit arcana verba, quæ non licet homini loqui.
{12:4} who was enraptured into Paradise. And he heard words of mystery, which it is not permitted for man to speak.
{12:5} Pro huiusmodi gloriabor: pro me autem nihil gloriabor nisi in infirmitatibus meis.
{12:5} On behalf of someone like this, I will glory. But on behalf of myself, I will not glory about anything, except my infirmities.
{12:6} Nam, et si voluero gloriari, non ero insipiens: veritatem enim dicam: parco autem, ne quis me existimet supra id, quod videt in me, aut aliquid audit ex me.
{12:6} For even though I am willing to glory, I will not be foolish. But I will speak the truth. Yet I will do so sparingly, lest anyone may consider me to be anything more than what he sees in me, or anything more than what he hears from me.
{12:7} Et ne magnitudo revelationum extollat me, datus est mihi stimulus carnis meæ Angelus Satanæ, qui me colaphizet.
{12:7} And lest the greatness of the revelations should extol me, there was given to me a prodding in my flesh: an angel of Satan, who struck me repeatedly.
{12:8} Propter quod ter Dominum rogavi ut discederet a me:
{12:8} Because of this, three times I petitioned the Lord that it might be taken away from me.
{12:9} et dixit mihi: Sufficit tibi gratia mea: nam virtus in infirmitate perficitur. Libenter igitur gloriabor in infirmitatibus meis, ut inhabitet in me virtus Christi.
{12:9} And he said to me: “My grace is sufficient for you. For virtue is perfected in weakness.” And so, willingly shall I glory in my weaknesses, so that the virtue of Christ may live within me.
~ The word ‘virtus’ can mean power or it can mean virtue; in the Christian context, and in any context referring to God, it really means both. In God, virtue and power are the same; in Christians, our power is in our virtue, and not in worldly power.
{12:10} Propter quod placeo mihi in infirmitatibus meis, in contumeliis, in necessitatibus, in persecutionibus, in angustiis pro Christo: Cum enim infirmor, tunc potens sum.
{12:10} Because of this, I am pleased in my infirmity: in reproaches, in difficulties, in persecutions, in distresses, for the sake of Christ. For when I am weak, then I am powerful.
{12:11} Factus sum insipiens, vos me coegistis. Ego enim a vobis debui commendari: nihil enim minus fui ab iis, qui sunt supra modum Apostoli: tametsi nihil sum:
{12:11} I have become foolish; you have compelled me. For I ought to have been commended by you. For I have been nothing less than those who claim to be above the measure of Apostles, even though I am nothing.
{12:12} signa tamen Apostolatus mei facta sunt super vos in omni patientia, in signis, et prodigiis, et virtutibus.
{12:12} And the seal of my Apostleship has been set over you, with all patience, with signs and wonders and miracles.
{12:13} Quid est enim, quod minus habuistis præ ceteris Ecclesiis, nisi quod ego ipse non gravavi vos? Donate mihi hanc iniuriam.
{12:13} For what is there that you have had which is less than the other churches, except that I myself did not burden you? Forgive me this injury.
~ This last part, ‘forgive me this injury,’ is said sarcastically.
{12:14} Ecce tertio hoc paratus sum venire ad vos: et non ero gravis vobis. Non enim quæro quæ vestra sunt, sed vos. Nec enim debent filii parentibus thesaurizare, sed parentes filiis.
{12:14} Behold, this is the third time I have prepared to come to you, and yet I will not be a burden to you. For I am seeking not the things that are yours, but you yourselves. And neither should the children store up for the parents, but the parents for the children.
{12:15} Ego autem libentissime impendam, et superimpendar ipse pro animabus vestris: licet plus vos diligens, minus diligar.
{12:15} And so, very willingly, I will spend and exhaust myself for the sake of your souls, loving you more, while being loved less.
{12:16} Sed esto: ego vos non gravavi: sed cum essem astutus, dolo vos cepi.
{12:16} And so be it. I have not burdened you, but instead, being astute, I obtained you by guile.
{12:17} Numquid per aliquem eorum, quod misi ad vos, circumveni vos?
{12:17} And yet, did I defraud you by means of any of those whom I sent to you?
{12:18} Rogavi Titum, et misi cum illo fratrem. Numquid Titus vos circumvenit? Nonne eodem spiritu ambulavimus? Nonne iisdem vestigiis?
{12:18} I asked for Titus, and I sent a brother with him. Did Titus defraud you? Did we not walk with the same spirit? Did we not walk in the same steps?
{12:19} Olim putatis quod excusemus nos apud vos? Coram Deo in Christo loquimur: omnia autem charissimi propter ædificationem vestram.
{12:19} Have you ever thought that we should explain ourselves to you? We speak in the sight of God, in Christ. But all things, most beloved, are for your edification.
{12:20} Timeo enim ne forte cum venero, non quales volo, inveniam vos: et ego inveniar a vobis, qualem non vultis: ne forte contentiones, æmulationes, animositates, dissensiones, detractiones, susurrationes, inflationes, seditiones sint inter vos:
{12:20} Yet I fear, lest perhaps, when I have arrived, I might not find you such as I would want, and I might be found by you, such as you would not want. For perhaps there may be among you: contention, envy, animosity, dissension, detraction, whispering, self-exaltation, and rebellion.
{12:21} ne iterum cum venero, humiliet me Deus apud vos, et lugeam multos ex iis, qui ante peccaverunt, et non egerunt pœnitentiam super immunditia, et fornicatione, et impudicitia, quam gesserunt.
{12:21} If so, then, when I have arrived, God may again humble me among you. And so, I mourn for the many who sinned beforehand, and did not repent, over the lust and fornication and homosexuality, which they have committed.
~ The word immunditia refers to uncleanness, but in this context it is not the ritual uncleanness of the Old Testament, but an uncleanness of heart with respect to sexuality, in other words, lust. The word impudicitia can refer to serious sexual immorality in general, but it often is used to refer to homosexuality. Since the other words in this list refer more generally to sexual immorality, this word must refer to the more specific sin of homosexuality (otherwise the word would be redundant and unnecessary to the sentence). Notice the progression in this list of offenses: first inner sexual sins, then fornication, then a more serious type of fornication, homosexuality.
{13:1} Ecce tertio hoc venio ad vos: In ore duorum, vel trium testium stabit omne verbum.
{13:1} Behold, this is the third time that I am coming to you. By the mouth of two or three witnesses, every word shall stand.
{13:2} Prædixi, et prædico, ut præsens, et nunc absens iis, qui ante peccaverunt, et ceteris omnibus, quoniam si venero iterum, non parcam.
{13:2} I have preached when present, and I will preach now while absent, to those who sinned before, and to all the others, because, when I arrive again, I will not be lenient with you.
{13:3} An experimentum quæritis eius, qui in me loquitur Christus, qui in vobis non infirmatur, sed potens est in vobis?
{13:3} Do you seek evidence that it is Christ who speaks in me, who is not weak with you, but is powerful with you?
{13:4} Nam etsi crucifixus est ex infirmitate: sed vivit ex virtute Dei. Nam et nos infirmi sumus in illo: sed vivemus cum eo ex virtute Dei in vobis.
{13:4} For although he was crucified in weakness, yet he lives by the power of God. And yes, we are weak in him. But we shall live with him by the power of God among you.
{13:5} Vosmetipsos tentate si estis in fide: ipsi vos probate. An non cognoscitis vosmetipsos quia Christus Iesus in vobis est? nisi forte reprobi estis.
{13:5} Test yourselves as to whether you are in the faith. Examine yourselves. Or do you yourselves not know whether Christ Jesus is in you? But perhaps you are reprobates.
{13:6} Spero autem quod cognoscetis, quia nos non sumus reprobi.
{13:6} But I hope you know that we ourselves are not reprobates.
{13:7} Oramus autem Deum ut nihil mali faciatis, non ut nos probati appareamus, sed ut vos quod bonum est faciatis: nos autem ut reprobi simus.
{13:7} Now we pray to God that you shall do nothing evil, not so that we may seem to be approved, but so that you may do what is good, even if we seem like reprobates.
{13:8} Non enim possumus aliquid adversus veritatem, sed pro veritate.
{13:8} For we cannot do anything against the truth, but only for the truth.
{13:9} Gaudemus enim, quoniam nos infirmi sumus, vos autem potentes estis. Hoc et oramus vestram consummationem.
{13:9} For we rejoice that we are weak, while you are strong. This is also what we pray for: your perfection.
{13:10} Ideo hæc absens scribo, ut non præsens durius agam secundum potestatem, quam Dominus dedit mihi in ædificationem, et non in destructionem.
{13:10} Therefore, I write these things while absent, so that, when present, I may not have to act more harshly, according to the authority which the Lord has given to me, for edification and not for destruction.
{13:11} De cetero, fratres, gaudete, perfecti estote, exhortamini, idem sapite, pacem habete, et Deus pacis, et dilectionis erit vobiscum.
{13:11} As to the rest, brothers, rejoice, be perfect, be encouraged, have the same mind, have peace. And so the God of peace and love will be with you.
{13:12} Salutate invicem in osculo sancto. Salutant vos omnes sancti.
{13:12} Greet one another with a holy kiss. All the saints greet you.
{13:13} Gratia Domini nostri Iesu Christi, et charitas Dei, et communicatio Sancti Spiritus sit cum omnibus vobis. Amen.
{13:13} The grace of our Lord Jesus Christ, and the charity of God, and the communion of the Holy Spirit be with you all. Amen.