2 Corinthians 3

Do we begin again to commend ourselves? Or do we need (as some do) epistles of commendation to you, or from you?

Incipimus iterum nosmetipsos commendare? aut numquid egemus (sicut quidam) commendatitiis epistolis ad vos, aut ex vobis?

Ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν; ἢ μὴ χρῄζομεν ὥς τινες συστατικῶν ἐπιστολῶν πρὸς ὑμᾶς ἢ ἐξ ὑμῶν;

You are our epistle, written in our hearts, which is known and read by all men:

Epistola nostra vos estis, scripta in cordibus nostris, quæ scitur, et legitur ab omnibus hominibus:

ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε, ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων:

Being manifested, that you are the epistle of Christ, ministered by us, and written: not with ink but with the Spirit of the living God: not in tables of stone but in the fleshly tables of the heart.

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.

φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ διακονηθεῖσα ὑφ' ἡμῶν, ἐγγεγραμμένη οὐ μέλανι ἀλλὰ πνεύματι θεοῦ ζῶντος, οὐκ ἐν πλαξὶν λιθίναις ἀλλ' ἐν πλαξὶν καρδίαις σαρκίναις.

And such confidence we have, through Christ, towards God.

Fiduciam autem talem habemus per Christum ad Deum:

πεποίθησιν δὲ τοιαύτην ἔχομεν διὰ τοῦ Χριστοῦ πρὸς τὸν θεόν.

Not that we are sufficient to think any thing of ourselves, as of ourselves: but our sufficiency is from God.

non quod sufficientes simus cogitare aliquid a nobis, quasi ex nobis : sed sufficientia nostra ex Deo est:

οὐχ ὅτι ἀφ' ἑαυτῶν ἱκανοί ἐσμεν λογίσασθαί τι ὡς ἐξ ἑαυτῶν, ἀλλ' ἡ ἱκανότης ἡμῶν ἐκ τοῦ θεοῦ,

Who also hath made us fit ministers of the new testament, not in the letter but in the spirit. For the letter killeth: but the spirit quickeneth.

qui et idoneos nos fecit ministros novi testamenti : non littera, sed Spiritu : littera enim occidit, Spiritus autem vivificat.

ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος: τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζῳοποιεῖ.

Now if the ministration of death, engraven with letters upon stones, was glorious (so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance), which is made void:

Quod si ministratio mortis litteris deformata in lapidibus fuit in gloria, ita ut non possent intendere filii Israël in faciem Moysi propter gloriam vultus ejus, quæ evacuatur:

εἰ δὲ ἡ διακονία τοῦ θανάτου ἐν γράμμασιν ἐντετυπωμένη λίθοις ἐγενήθη ἐν δόξῃ, ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ πρόσωπον Μωϋσέως διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην,

How shall not the ministration of the spirit be rather in glory?

quomodo non magis ministratio Spiritus erit in gloria?

πῶς οὐχὶ μᾶλλον ἡ διακονία τοῦ πνεύματος ἔσται ἐν δόξῃ;

For if the ministration of condemnation be glory, much more the ministration of justice aboundeth in glory.

Nam si ministratio damnationis gloria est : multo magis abundat ministerium justitiæ in gloria.

εἰ γὰρ ἡ διακονίᾳ τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης δόξῃ.

For even that which was glorious in this part was not glorified by reason of the glory that excelleth.

Nam nec glorificatum est, quod claruit in hac parte, propter excellentem gloriam.

καὶ γὰρ οὐ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μέρει εἵνεκεν τῆς ὑπερβαλλούσης δόξης.

For if that which is done away was glorious, much more that which remaineth is in glory.

Si enim quod evacuatur, per gloriam est : multo magis quod manet, in gloria est.

εἰ γὰρ τὸ καταργούμενον διὰ δόξης, πολλῷ μᾶλλον τὸ μένον ἐν δόξῃ.

Having therefore such hope, we use much confidence.

Habentes igitur talem spem, multa fiducia utimur:

Ἔχοντες οὖν τοιαύτην ἐλπίδα πολλῇ παρρησίᾳ χρώμεθα,

And not as Moses put a veil upon his face, that the children of Israel might not steadfastly look on the face of that which is made void.

et non sicut Moyses ponebat velamen super faciem suam, ut non intenderent filii Israël in faciem ejus, quod evacuatur,

καὶ οὐ καθάπερ Μωϋσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον αὐτοῦ, πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ τέλος τοῦ καταργουμένου.

But their senses were made dull. For, until this present day, the selfsame veil, in the reading of the old testament, remaineth not taken away (because in Christ it is made void).

sed obtusi sunt sensus eorum. Usque in hodiernum enim diem, idipsum velamen in lectione veteris testamenti manet non revelatum (quoniam in Christo evacuatur),

ἀλλὰ ἐπωρώθη τὰ νοήματα αὐτῶν. ἄχρι γὰρ τῆς σήμερον ἡμέρας τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει μὴ ἀνακαλυπτόμενον, ὅτι ἐν Χριστῷ καταργεῖται:

But even until this day, when Moses is read, the veil is upon their heart.

sed usque in hodiernum diem, cum legitur Moyses, velamen positum est super cor eorum.

ἀλλ' ἕως σήμερον ἡνίκα ἂν ἀναγινώσκηται Μωϋσῆς κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται:

But when they shall be converted to the Lord, the veil shall be taken away.

Cum autem conversus fuerit ad Dominum, auferetur velamen.

ἡνίκα δὲ ἐὰν ἐπιστρέψῃ πρὸς κύριον, περιαιρεῖται τὸ κάλυμμα.

Now the Lord is a Spirit. And where the Spirit of the Lord is, there is liberty.

Dominus autem Spiritus est : ubi autem Spiritus Domini, ibi libertas.

ὁ δὲ κύριος τὸ πνεῦμά ἐστιν: οὗ δὲ τὸ πνεῦμα κυρίου, ἐλευθερία.

But we all, beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord.

Nos vero omnes, revelata facie gloriam Domini speculantes, in eamdem imaginem transformamur a claritate in claritatem, tamquam a Domini Spiritu.

ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν κυρίου κατοπτριζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ κυρίου πνεύματος.