2 Corinthians chapters 1-3: New vocabulary and serious anti-Semitism: "Paul" annuls the Torah

Παυλος αποστολος Χριστου Ιησου δια θεληματος θεου και Τιμοθεος ο αδελφος τη εκκλησια του θεου τη ουση εν κορινθω συν τοις αγιοις πασιν τοις ουσιν εν ολη τη Αχαια

* Paul, one sent out for Christ Jesus by the will of God, and Timothy our brother, to the church of God that is at Corinth, with all the saints who are in the whole of Achaia:

χαρις υμιν και ειρηνη απο θεου πατρος ημων και κυριου Ιησου Χριστου

* Favor to you and peace from God our Father and the Lord Jesus Christ

.

ευλογητος ο θεος και πατηρ του κυριου ημων Ιησου Χριστου ο πατηρ των οικτιρμων και θεος πασης παρακλησεως

* The God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, blessed,

ο παρακαλων ημας επι παση τη θλιψει εις το δυνασθαι ημας παρακαλειν τους εν παση θλιψει δια της παρακλησεως ης παρακαλουμεθα αυτοι υπο του θεου

 * Who comforting us in each affliction, for to be able us to comfort thow is each tribulation through the comfort we ourselves are comforted by God.

Οτι καθως περισσευει τα παθηματα του χριστου εις ημας ουτως δια του χριστου περισσευει και η παρακλησις ημων

* As Christ’s sufferings abound toward us, thus through Christ our comfort abounds

ειτε δε θλιβομεθα υπερ της υμων παρακλησεως και σωτηριας ειτε παρακαλουμεθα υπερ της υμων παρακλησεως της ενεργουμενης εν υπομονη  των αυτων παθηματων ων και ημεις πασχομεν

* If we are troubled, it is about your comfort and salvation; and if we are comforted, it is for your comfort, which being done in the patient endurance of the same sufferings which we suffer.

Και η ελπις ημων βεβαια υπερ υμων ειδοτες οτι ως μοινωνοι εστε των πευηματων ουτως και της παρακλησεως

 * Our hope about you is sure, knowing that community you are of the sufferings, thus also of the comfort.

Ου γαρ θελομεν αγνοειν αδελφοι υπερ της θλιψεως ημων της γενομενης εν τη Ασια οτι καθ υπερβολην υπερ δθναμιν εβαρηθημεν ωστε εξαπορηθηναι ημας και του ζην

* We do not wish you to be ignorant, brothers, of our tribulation having happened in Asia. That excessively against power we were burdened so as to despair us of the desire to live. 

Αλλα αυτοι εν εαυτοις το αποκριμα του θανατου εσχηκαμεν ινα μη πεποιθοτες ωμεν εφ εαυτοις αλλ επι τω θεω τω εγειροντι τους νεκρους

* We have had in ourselves the sentence of death. In order that we should not be trusting in ourselves but on God who raises the corpses.

ος εκ τηλικουτου θανατου ερρθσατο ημας και ρυσεται εις ον ηλπικαμεν οτι και ετι ρυσεται

* He delivered us so great a death, and delivers. in whom we have hope that he will deliver.

            The verb is ερρυσατο not παραδιδωμι as previously.

Συνυπουργουντων και υμων υπερ ημων τη δεησει ινα εκ πολλων προσωπων το εις ημας χαρισμα δια πολλων ευχαριστηθη υπερ ημων

* Straining together of you for us by the supplication in order that of many persons to us gift,  through many might be subject of thanksgiving for us.

Η γαρ καυχησις ημων αυτη εστιν το μαρτθριον της συνειδησεως ημων οτι εν απλοτητι και ειλικρινεια του θεου και ουκ εν σοφια σαρκικη αλλ εν χαριτι θεου ανεστραφημεν εν τω κοσμω περισσοτερως δε προς υμας

* For our boasting is this, the testimony of our conscience, that in God’s simplicity and sincerity, not in fleshly wisdom but in the favor of God, we had our conduct in the world more abundantly toward you.

Ου γαρ αλλα γραφομεν αλλ η α αναγινωσκετε η και επιγινωσκετε ελπιζω δε οτι εως τελους επιγνωεσεθε 

* For no other things do we wright to you but what you read and acknowledge and I hope you will acknowledge to the end—

καθως και επεφγωτε ημας απο μερους οτι καθχημα υμων εσμεν καθαπερ και υμεις ημων εν τη ημερα του κυριου ημων Ιησου

* Just as you did partly acknowledge us—that we are boasting of you, eve as you us in the day of our lord Jesus. 

Και ταυτη πεποιθησει εβουλομην προτερον προς υμας ελθειν ινα δευτεραν χαριν σχητε

* with this confidence I purposed previously to come to you in order that you might have a second favor.

Και δι υμων διελθειν εις μακεδονιαν και παλιν απο μακεδονιας ελθειν προς υμας καιυφ υμων προοεμφθηναι εις την Ιουδαιαν

* And through you to pass into Macedonia, and from Macedonia to come to you and to be sent by you to Judea.

Τουτο ουν βουλομενος μητι αρα τη ελαφρια εχρησαμην η α βουλευομαι κατα σαρκα βουλευομαι ινα η παρ εμοι το ναι ναι και το ου ου

* Thus purposing, did I not use lightness? Or what I purpose do I purpose according to flesh, that there should be with me “Yes, yes” and “No, no”?

τισπος δε ο θεος οτι ο λογος ημων ο προς υμας ουκ εστιν ναι και ου

 *  God is faithful, that our word to you has not been Yes and No.

ο του θεου γαρ υιος χριστος Ιησους ο εν υμιν δι ημων κηρθχθεις δι εμου και Σιλουανου και Τιμοθεου ουκ εγενετο ναι και ου αλλα ναι εν αυτω γεγονεν

*  Of the Son of God, Jesus Christ, having been proclaimed among you, through me  and Silvanus and Timoth, was not Yes and No, but in him has always been Yes.

Οσαι γαρ επαγγελιαι θεου εν αυτω το ναι διο και δι αυτου το αην τω θεω προς δοξαν δι ημων

 * As many as God’s promises in him the Yes. Therefore through him Amen to God for glory through us.

Ο δε βεβαιων ημας συν υμιν εις Χριστον και χρισας υμας θεος

* God is establishing us with you in Christ, and having anointed us,

ο και σφραγισαμενος ημας και δους τον αρραβωνα του πνευματος εν ταις καρδιαις ημων

 * Having sealed us and given the pledge of the spirit in our hearts.

 Εγω δε μαρτυρα τον θεον επικαλουμαι επι την εμην ψυχην οτι φειδομενος υμων ουκετι υλθον εις κορινθον

* I call God witness on my soul—that sparing you I did not yet come to Corinth.

This is the first reference we have seen to the “soul.”

Ουχ οτι κυριευομεν υμων της πιστεως αλλα συνεργοι εσμεν της χαρας υμων τη γαρ πιστει εστηκατε

* Not that we lord it over your faith, but we are fellow-workers of your joy, you stand firm in faith.

Εκρινα γαρ μεαυτω τουτο το μη παλιν εν λυπη προς υμας ελθειν

*  I judged this with myself not to come to you again in grief.

Ει γαρ εγω λυπω υμας και τις ο ευφραινων με ει μη ο λυπουμενος εξ εμου

 * I grieve you, and who is gladdening me but the one is grieved by me?

Και εγρφψα τουτο αυτο ινα μη ελθων λυπην σχω αφ ων εδει μυ χαιρειν πεποιυως τπι παντας υμας οτι μη εμη χαρα παντων υμων εστιν

* I wrote this same, in order not having come, I might have from those of whom it is necessary for me to rejoice, trusting in you all, that my joy is all of you.

Εκ γαρ πολλης θλιψεως και συνοχης καρδιας εγραψα υμιν δια πολλων δακρυων ουχ ινα λυπηθητε αλλα την αγαπην ινα φνωτε ην εχω περισσοτερως εις υμας

* From much tribulation and distress of heart and through many tears, not that you might be grieved but that you might know the abundant love which I have toward you.

Ει δε τις λελυπηκεν ουκ εμε λελυπηκεν αλλα απο μερους ινα μη επιβαρω παντας υμας

* If Anyone has grieved, he has not grieved me, but in part—in order that I might not put it too severely—all of you.

ικανον τω τοιουτω η επιτιμια αυτη η υπο των πλειονων 

* Sufficient to such a one is this punishment, from the majority,

Paul got into a fight with someone and pissed the community off.

ωστε τουναντιον υμας χαρισασθαι και παρακαλεσαι μη πως τη περσσοτερα λυπη καταποθη ο τοιουτος

* On the contrary, you should forgive and encourage so such a one should not be swallowed up by more abundant grief. 

Διο παρακαλω υμας κυρωσαι εις αυτον αγαπην

 *  I urge you to confirm love to him.

εις τουτο γαρ και εγραψα ινα γνω την δοκιμην υμων ει εις παντα υπηκοοι εστε

* This is why I wrote, in order that I might know the proof of you and know if you are obedient in everything.

Ω δε τι χαριζεσθε καγω και γαρ εγω ο κεχαρισμαι ει τι κεχαρισμαι δι υμας εν προσωπω Χριστου

* To whom you forgive something, I also.  Whom I have forgiven, if I have forgiven anything, through you in the person of Christ,

ινα μη πλεονεκτηθωμεν υπο του Σατανα ου γαρ αυτου τα ωοηματα αγνοουμεν

* In order that we would not be outwitted by Satan; for we are not ignorant of his thoughts.

Ελθων δε εις την Τρωαδα εις το ευαγγελιον του Χριστου και θυρας μοι ανεωγμενης εν κυριω

*Having come to Troas for the good news of Christ, a door having been opened to me in the Lord,

ουκ εσχηκα ανεσιν τω πνευματι μου τω μη ευρειν με Τιτον τον αδελφον μου αλλα αποταξαμενος αυτοις εξηλθον εις μακεδονιαν

* I did not have ease in my spirit  my brother Titus not finding me. But having taken leave of them and I went out to Macedonia.

Τω δε θεω χαρις τω παντοτε θριαμβευοντι ημας εν τω κριστω και την οσμην της γνωσεως αυτου φαρνρουντι δι ημων εν πατνι τοπω

* Favor to God, always leads us in triumph in Christ, and the fragrance his knowledge being made manifest in us in every place

Οτι χριστω ευωδια εσμεν τω θεω εν τοις σωζομενοις και εν τοις απολλυμενοις

 * We are Christ’s sweet perfume to God in those being saved and in those perishing,

οις μεν οσμη εκ θανατου εις θανατον οις δε οσμη εκ ζωης εις ζωην και προς ταθτα τις ικανος

* To some death’s odor to death, to some life’s fragrance to life. Who is competent for these things?

Ου γαρ εσμεν ως οι πολλοι καπηλευοντες τον λογον του θεου αλλ ως εξ ειλικρινειας αλλ ως εκ θεου κατεναντι θεου εν χριστω λαλουμεν

 * We we are not, as so many, peddling God’s word, but sincerity, as of God, before of God we speak in Christ.

Αρχομεθα παλιν συνιστανειν η μη χρηζομεν ως τινες συστατικων επιστολων προς υμας η εξ υμων

* Do we begin to commend ourselves again? Or do we need, as some do, letters of commendation to you, or from you?

            “Letters of commendation” is a new idea for Paul—this not something that has appeared before in other letters.

Η επιστολη υμων υμεις εστε ενγεγραμμενη εν ταις καρδιας ημων γινωσκομενη και αναγινωσκομενη υπο παντων ανθρωπων

* You are our letter of commendation, having been inscribed in our hearts, being known and read by all men.

Φανερουμενοι οτι εστε επιστολη χριστου διακονηθεισα υφ ημων ενγεγραμμενη ου μελανι αλλα πνευματι θεου ζωντος ουκ εν παλξιν λιθιναις αλλ εν παλξιν καρδιαις σαρκιναις

* You should that you are a letter from Christ having been ministered to by us, having been inscribed not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.

 Πεποιθησιν δε τοιαυτην εχομεν δια του χριστου προς τον θεον

* We have such confidence through Christ toward God.

Ουχ οτι αφ εαυτων ικανοι εσμεν λογισασθαι τι ως εξ εαυτων αλλ η ικανοτης ημων εκ του θεου

* We are not competent for ourselves to reckon anything or ourselves but our sufficiency is from God.

ος και ικανωσεν ημας διακονουσ καινης διαθηκης ου γραμματος αλλα πνεθματος το γαρ γραμμα αποκτεννει το δε πνευμα ζωοποιει

* Who made us competent as servants of a new contract, not of letter but of spirit. For letter kills, but spirit gives life.

            Taking over from Romans in rejecting the Law.  The grammar is not consistent with the parts of the letters that complain about travel, etc.

ει δε η διακονια του θανατου εν γραμμασιν εντετυπωμενη λιθοις εγνηθη εν δοξη ωστε μη δυνασθαι ατενισαι τους υιους Ισραηλ εις το προσωπον Μωςσεως δια την δοξαν του προσοπου αυτου την καταργουμενην

* If the ministry of death, in letters having been engraved in stones, was produced in glory that the sons of Israel were not able to look intently into Moses’ face on account of the glory of his face, which is being annulled,

This is the first time “Paul” says the Law is being annulled.  Previously, “Paul” has just been negative about it, or has attempted to dismiss it.  The reason the Torah has been “annulled” by Paul is that it prohibits disowning progeny from a family line.  But since the new “Christian” movement meant disowning the family gods, it therefore meant disowning the family those gods belonged to.  This was NOT directed at Judeans, who had not disowned themselves from Judean tradition and praxis, but to Greco-Romans who had attempted to be accepted by Judeans into the  Temple community. When the Temple was destroyed and rededicated to Jupiter, there was no hope for them to become participating members of the Temple cult, and they had distanced themselves from Greco-Roman cultic praxis.  The only other option they saw was to appropriate the text, and redact the text to annul the parts of it that were law that prohibited them from doing what they were doing, and redact themselves into the text via a theology of “adoption.”

πως ουχι μαλλον η διακονια του πνευματος εσται εν δοξη 

* How will the ministry of spirit not be in glory?

Ει γαρ τη διακονια της κατακρισεως δοξα πολλω μαλλον περισσευει η διακονια της δικιαοσυνης δοξη

* If the ministry of condemnation [was] glory, more glory  abounds in the ministry of righteousness.

και γαρ ου δεδοξασται το δεδοξασμενον εν τουτ τω μερει εινεκεν της υπερβαλλουσης δοξης

* it has not been made glorious in this respect on account of the surpassing glory.

Ει γαρ το καταργουμενον δια δοξης πολλω μαλλον το μενον εν δοξη

* If that which was being annulled [was] through glory, [that which] remains in more glory.

εχοντες ουν τοιαυτην ελπιδα πολλη παρρησια χρωμεθα

* Having such hope, we use much boldness,

Redacting yourself into someone else’s history is bold.  Overturning their law is also bold.

και ου καθαπερ ετιθει καλυμα επι το προσωπον αυτου πορς το μη ατενισαι τους υους Ισραηλ εις το τελος του καταργουμενου 

* Not as Moses, he would put a veil on his face for not to look intently [at] the sons of Israel in the end of what [is] being annulled.

Αλλα επωρωθη τα νοηματα αυτων αχρι γαρ της σημερον ημερας το αυτο καλυμμα επι τη αναγνωσει της παλαιας διαθηκης μενει μη ανακαλυπτομενον οτι εν Χριστω καταργειται

* But their minds were hardened. Until the present day, the same veil remains at the reading of the old contract, not revealed, which in Christ is being annulled.

And this is our first reference to “old contract.”

Αλλ εως σημερον ηνικα αν αναγινωσκηται Μωυσης καλυμμα επι την καρδιαν αυτων κειται

* To this day when anyone reads Moses, a veil lies on their hearts.

This is not the statement of a “Pharisee.”

Ηνικα δε εαν επιστρεψη προς κυριον περιαιρειται το καλυμμα

 * If one should have turned to the Lord, the veil is taken away.

Ο δε κυριος το πνευμα εστιν ου δε το πνευμα κυριου ελευθερια

 *  The Lord is the spirit, and where the spirit of the lord is, there is freedom.

ημεις δε παντες ανακεκαλυμμενω προσωπω την δοξαν κυριου κατοπτριζομενοι την αυτην εικονα μεταμορφουμεθα απο δοξης εις δοξαν καθαπερ απο κριου πνευματος

 * We all, with unveiled face, beholding the Lord’s glory, are being transformed into the same image from glory to glory. Even as from [the] Lord [the] spirit.