2 Corinthians 10

2 Corinthians 10


I myself, Paul,I appealII to you by the meeknessIII

Notes on verse 1a

I “Paul” = Paulos. From Latin Paulus (small, little). This is Paul or Paulos, meaning little.
II “appeal” = parakaleo. From para (beside, by, in the presence of) + kaleo (to call by name, invite, to name, bid, summon, call aloud) {related to keleuo (to command, order, direct); from kelomai (to urge on)}. This is to call to, summon, invite, request, or beg. It can also be exhort or admonish. Also, this can be encourage, comfort, or console. This word has legal overtones and is used of one’s advocate in a courtroom. It is the root of the name of the Holy Spirit “paraclete” is our advocate and comforter.
III “meekness” = prautes. 12x in NT. From praus (gentle, meek, which implies humility); related to praios (meek, gentle, kind); related to praotes (mildness kindness, meekness; being temperate – gentle, but strong; implies humility). This is gentleness, mildness, meekness, or humility. It is strength mixed with gentleness.

and gentlenessIV of ChristV—I who amVI humbleVII

Notes on verse 1b

IV “gentleness” = epieikeia. 2x in NT. From epieikes (yielding, gentle, reasonable, moderate, patient, equitable, forbearing); {from epi (on, upon, against, what is fitting) + eoika (to be like); {related to eiko (be like, resemble); perhaps akin to eiko (to be weak, submit, yield, give way)}}. This is graciousness, gentleness, kindness, equity.
V “Christ” = Christos. From chrio (consecrate by anointing with oil; often done for prophets, priests, or kings). Literally, the anointed one, Christ. The Greek word for Messiah.
VI {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
VII “humble” = tapeinos. 8x in NT. This is low in position, depressed, low in circumstance, meek, cast down. Figuratively, it can be humiliated or low in spirit.

when faceVIII to face with you but boldIX toward you when I am away!X— 

Notes on verse 1c

VIII “face” = prosopon. From pros (at, towards, with) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is the face, surface, or front. It can imply presence more generally.
IX “bold” = tharreo. 6x in NT– 5x in 2 Corinthians and 1x in Hebrews. From tharseo (to have courage or good cheer, to be bold or confident); from tharsos (courage, confidence, boldness); from thrasus (bold, daring). This is to have courage, confidence, or good cheer.
X “am away” = apeimi. 7x in NT. From apo (from, away from) + eimi (to be, exist). This is being away or absent.

I askXI that when I am presentXII IXIII need not

Notes on verse 2a

XI “ask” = deomai. From deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited) This is having an urgent need because one is missing or needing something so it is an earnest appeal or pressing request.
XII “am present” = pareimi. Related to “am away” in v1. From para (from beside, by, in the presence of) + eimi (see note X above). This is to be near, to be there, to come.
XIII {untranslated} = logizomai. From logos (word, statement, speech, analogy; here, word as an account or accounting; can also be a word that carries an idea or expresses a thought, a saying; a person with a message or reasoning laid out in words; by implication, a topic, line of reasoning, or a motive; can be used for a divine utterance or as Word – Christ); from lego (to speak, tell, mention). This is this is to compute or reckon up, to count; figuratively, it is coming to a conclusion or decision using logic; taking an inventory in a literal or figurative sense.

show boldnessXIV by daringXV to oppose those who thinkXVI we are actingXVII

Notes on verse 2b

XIV “show boldness” = tharreo + ho + pepoithesis. Tharreo is the same as “bold” in v1. See note IX above. Pepoithesis is 6x in NT. From peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is persuasion, confidence, trust. It is related to the Greek word for faith – pistis.
XV “daring” = tolmao. 16x in NT. From tolma (boldness); perhaps from telos (an end, aim, purpose, completion, end goal, consummation, tax); from tello (to start out with a definite goal in mind). This is to show courage to take a risk, to venture decisively, to put it on the line for something that matters.
XVI “think” = logizomai. Same as {untranslated} in v2. See note XIII above.
XVII “acting” = peripateo. From peri (about, concerning, around, encompassing) + pateo (to read, trample on; to trample literally or figuratively); {from patos (trodden) OR from paio (to strike, smite, sting; a hit like a single blow)}. This is to walk. Going from Hebrew figurative language, to walk referred to how you conducted your life, how you chose to live. This word is most literally walking around. Figuratively, it is living, behaving, following, how you occupy yourself. This is where “peripatetic” comes from.

according to human standards.XVIII Indeed, we liveXIX as humansXX but do not wage warXXI according to human standards, 

Notes on verses 2c-3

XVIII “human standards” = sarx. May be from saroo (to sweep, cleanse by sweeping); from sairo (to brush off). This is flesh, the body, human nature, materiality, kindred. Flesh is not always evil in scripture (as when it refers to Jesus taking on a human body). However, it is generally used in a negative way for actions made selfishly and not through faith. This can mean animal flesh, i.e. meat, or refer to body in contrast to soul/spirit. Flesh can be a way of talking about how things or people are related or talking about human frailty (physical or moral).
XIX “live” = peripateo. Same as “acting” in v2. See note XVII above.
XX “humans” = sarx. Same as “human standards” in v2. See note XVIII above.
XXI “wage war” = strateuo. 7x in NT. From stratos (encamped army) OR from stratia (army; used figuratively for large, organized groups like the angels and the hosts of heaven, which is to say the stars); from the same as strateuo (to wage war, fight, serve as a soldier; used figuratively for spiritual warfare); or from the base of stronnuo (to spread, to spread out like a bed). This is to fight a war, be a soldier, doing military service. It can also mean doing spiritual warfare figuratively.

for the weaponsXXII of our warfareXXIII are not merely human,XXIV but they have divineXXV powerXXVI

Notes on verse 4a

XXII “weapons” = hoplon. 6x in NT. This is a tool or implement. It can also be armor or weapons in a literal or figurative sense.
XXIII “warfare” = strateia. Related to “wage war” in v3. 2x in NT. From strateuo (see note XXI above). This is a fight, expedition, or warfare.
XXIV “human” = sarkikos. Related to “human standards” in v2. 7x in NT. From sarx (see note XVIII above). This is bodily, material, animal.
XXV “divine” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
XXVI “power” = dunatos. From dunamai (to be able, have power or ability). This is mighty or powerful. It speaks of ability of persons, possibility of things. It is what can be given the power or ability that the subject exhibits. The root verb is also related to miracles i.e. deeds of power.

to destroyXXVII strongholds.XXVIII We destroyXXIX argumentsXXX 

Notes on verse 4b

XXVII “destroy” = kathairesis. 3x in NT – 2x in 2 Corinthians 10 & 1x in 2 Corinthians 13. From kathaireo (to take down, destroy, depose, forcibly yank; to lower violently, whether literally or figuratively); from kata (down, against, throughout, among) + haireo (to take, choose, or prefer) {probably related to airo (raise, take up, lift, remove)}. This is destruction, tearing down, extinction.
XXVIII “strongholds” = ochuroma. 1x in NT. From ochuroo (to fortify) OR related to echo (to have, hold, possess; to hold secure). This is a walled, military fortress or castle. It also sometimes meant prison.
XXIX “destroy” = kathaireo. Related to “destroy” in v4. 9x in NT. See note XXVII above.
XXX “arguments” = logismos. Related to {untranslated} in v2. 2x in NT. From logizomai (see note XIII above). This is a reasoning, thought, imagination, opinion, conscience.

and everyXXXI proud obstacleXXXII raised upXXXIII

Notes on verse 5a

XXXI “every” = pas. This is all or every.
XXXII “obstacle” = hupsoma. 2x in NT. From hupsoo (to elevate in a literal or figurative sense; to raise up or set something in a high place or to exalt or make something great); from hupsos (height, high position, heaven, dignity, eminence; elevation, altitude; to be exalted); from hupsi (on high, aloft); from huper (over, above, beyond). This is something that is lifted up. So, it could be height, barrier, or bulwark. It could also be a lofty thing or elevated place – altitude, presumption.
XXXIII “raised up” = epairo. Related to “destroy” and “destroy” in v4. 19x in NT. From epi (on, upon, among, what is fitting) + airo (see note XXVII above). This is to lift up or raise in a literal or figurative sense. Figuratively, it could mean to exalt oneself.

against the knowledgeXXXIV of God,XXXV and we take every thoughtXXXVI

Notes on verse 5b

XXXIV “knowledge” = gnosis. From ginosko (to know, recognize, realize, perceive, learn; gaining knowledge through personal experience). This is knowing, knowledge, understanding, wisdom. It is direct knowledge – working knowledge that links theory and application.
XXXV “God” = Theos. Same as “divine” in v4. See note XXV above.
XXXVI “thought” = noema. Related to “knowledge” in v5. 6x in NT. From noeo (to think, understand, conceive, realize, see; one who thinks things through sufficiently to reach a conclusion or value judgment; moral reasoning.); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from noos (mind); probably from the base as ginosko (see note XXXV above)}. This is thought, scheme, feeling, heart, purpose, understanding, perception, intellect. It is what the mind produces – the result of thinking.

captiveXXXVII to obeyXXXVIII Christ. We areXXXIX readyXL

Notes on verses 5c-6a

XXXVII “take…captive” = aichmalotizo. Related to “destroy” and “destroy” in v4 & “raised up” in v5. 4x in NT. From aichmalotos (a prisoner or captive in war); {from aichme (a spear) + haliskomai (taken or conquered) or halosis (capturing); from haliskomai (see above); from haireomai (see note XXVII above)}. This is to take captive, ensnare, subdue, lead captive, or make a prisoner.
XXXVIII “obey” = hupakoe. 15x in NT. From hupoakouo (to listen, to attend to, or obey; acting subordinate to one who speaks – heeding a command or authority); {from hupo (by, under, about, subordinate to) + akouo (listen, hear, understand through hearing)}. This is obedience, submissiveness – listening attentively and acting in response.
XXXIX “are” = echo. Related to “strongholds” in v4. See note XXVIII above.
XL “ready” = hetoimos. 17x in NT. From heteos (fitting, fitness). This is make ready, be ready because of being prepared, standing by, adjusted; ready to meet some opportunity or challenge.

to punishXLI every disobedienceXLII when your obedience is complete.XLIII

Notes on verse 6b

XLI “punish” = ekdikeo. 6x in NT. From ekdikos (to avenge, enact a just punishment or judgment); {from ek (from, from out of) + dike (the principle of justice; that which is right in a way that is very clear; a decision or the execution of that decision; originally, this word was for custom or usage; evolved to include the process of law, judicial hearing, execution of sentence, penalty, and even vengeance; more commonly, it refers to what is right); {may be from deiknumi (to show, point out, exhibit; figurative for teach, demonstrate, make known)}}. This is to defend, vindicate, dole out justice, or avenge. It can also mean retaliate.
XLII “disobedience” = parakoe. Related to “obey in v5. 3x in NT. From parakouo (to hear improperly because of not paying attention or disregarding good advice; disobey); {from para (beside, by, in the presence of) + akouo (see note XXXVIII above)}. This is literally contrary hearing. So, it could be disobedience or inattention.
XLIII “is complete” = pleroo. From pleres (to be full, complete, abounding in, occupied with). This is to fill, make full or complete. Properly, this is filling something up to the maximum extent that it can be filled – an appropriate amount for its individual capacity. So, this is used figuratively for furnish, influence, satisfy, finish, preach, perfect, and fulfill.

LookXLIV at what is before your eyes.XLV If you are confidentXLVI that you belongXLVII to Christ, remindXLVIII yourself of this, that just as you belong to Christ, so also do we. 

Notes on verse 7

XLIV “look” = blepo. This is literally to see – it is primarily used in the physical sense. However, figuratively it can be seeing, which includes attention and so to watchfulness, being observant, perceiving, and acting on the visual information. It can also mean beware.
XLV “eyes” = prosopon. Same as “face” in v1. See note VIII above.
XLVI “are confident” = peitho. Related to “show boldness” in v2. See note XIV above.
XLVII “belong” = eimi. Related to “am away” in v1 & “am present” in v2. See note X above.
XLVIII “remind” = logizomai + palin. Logizomai is the same as {untranslated} in v2. See note XIII above. Palin is perhaps from the same as pale (wrestling, struggle, conflict); from pallo (to sway or vibrate). This is back, again, anew.

Now, even if I boastXLIX a little too muchL of our authority,LI which the LordLII gaveLIII

Notes on verse 8a

XLIX “boast” = kauchaomai. Perhaps from auxen (neck). This is literally holding one’s head high – to boast proudly or to glory, joy, exult, rejoice. It can be boasting in a positive or negative sense.
L “too much” = perissos. From peri (all-around, encompassing, excess). This is abundant, more, excessive, advantage, vehemently.
LI “authority” = exousia. Related to “am away” in v1 & “am present” in v2 & “belong” in v7. From exesti (to be permitted or lawful); {from ek (out, out of) + eimi (see note X above)}. This is power to act or weight. It especially denotes moral authority or influence. It can mean domain, liberty, freedom, capacity, mastery, right, force, or strength.
LII “Lord” = Kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.
LIII “gave” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.

for building you upLIV and not for tearing you down,LV I will not be ashamedLVI of it. 

Notes on verse 8b

LIV “building…up” = oikodome. 18x in NT. From oikos (house – the building, the household, the family, descendants; the temple) + doma (house, housetop; often used to refer to the roof) {from demo (to build a house)}. This is the act of building, structure, architecture, a building, upbuilding. It is a building that is used as a home. Figuratively, this refers to spiritual progress – becoming a person who is a better home in which God can reside.
LV “tearing…down” = kathairesis. Same as “destroy” in v4. See note XXVII above.
LVI “be ashamed” = aischuno. 5x in NT. From aischos (shame, disgrace, disfigurement). This is to dishonor, put to shame, shrink, disfigure.

I do not want to seemLVII as though I am trying to frightenLVIII you with my letters.LIX 

Notes on verse 9

LVII “seem” = dokeo. From dokos (opinion). This is to have an opinion, seem, appear, think, suppose. It deals with a personal judgment. This is the root of the word “doxology.”
LVIII “frighten” = ekphobeo. 1x in NT. From ek (from, from out of) + phobeo (to put to flight, terrify, frighten, dread, reverence, to withdraw or avoid; sometimes used in a positive sense to mean the fear of the Lord); {from phobos (panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect); from phebomai (to flee, withdraw, be put to flight)}. This is to scare away, terrify.
LIX “letters” = epistole. From epistello (to write, communicate through letter); {from epi (on, upon, against, what is fitting) + stello (to send, set, arrange, prepare, gather up); {from histemi (to stand, place, set up, establish, stand firm)}}. This is an epistle, letter, or other written message. This is where the word “epistle” comes from.

10 For someone says,LX “His lettersLXI are weightyLXII

Notes on verse 10a

LX “says” = phemi. From phao (to shine). This is to declare, say, or use contrasts in speaking to shed light on one point of view.
LXI {untranslated} = men. Same as {untranslated} in v1. See note VI above.
LXII “weighty” = barus. 6x in NT. Perhaps from the same as baros (weight, burden in a literal or figurative sense; authority); from the same as basis (foot, step, pace) {from baino (to walk to go). This is heavy, burdensome, oppressive, serious. It is weighty in a literal or figurative sense.

and strong,LXIII but his bodilyLXIV presenceLXV

Notes on verse 10b

LXIII “strong” = ischuros. Related to “strongholds” in v4 & “are” in v6. From ischuo (to be strong, healthy and vigorous, able, have power, prevail; strength that engages a resisting force); from ischus (strength, might, power, force, ability; power that engages immediate resistance); {perhaps from is (force) + echo (see note XXVIII above)}. This is strong – first of physical strength. Later, also used figuratively for forcible, powerful, mighty, vehement, or sure.
LXIV “bodily” = soma. Perhaps from sozo (to save, heal, rescue); from sos (safe, well, rescued). This is body or flesh. It can be body in a literal or figurative sense (as the body of Christ). This is where the word “somatic” comes from.
LXV “presence” = parousia. Related to “am away” in v1 & “am present” in v2 & “belong” in v7 & “authority” in v8. From pareimi (to be present, have come) {from para (from beside, by, in the presence of) + eimi (see note X above)}. This is presence, coming, arrival, advent. Properly, it was the term for an official visit of a king or someone else with formal authority. It is used specifically in the New Testament to refer to Jesus’s second coming.

is weakLXVI and his speechLXVII contemptible.”LXVIII 

Notes on verse 10c

LXVI “weak” = asthenes. From a (not) + sthenes (strong, vigor); {from the base of sthenoo (to strengthen so that one can be mobile); from sthenos (strength)}. This is without strength so weak, sick, helpless, frail, feeble. It can also be unimpressive or impotent. It can be used for physical or moral weakness.
LXVII “speech” = logos. Related to {untranslated} in v2 & “arguments” in v4. See note XIII above.
LXVIII “is…contemptible” = exoutheneo. 11x in NT. From ek (from, from out of) + oudeis (no one, none, nothing; ruling out absolutely); {from oude (and not, neither, not even) {from ou (not, no) + de (but, and, now, indeed)} + heis (one, first, alone)}. Properly, this is casting someone or something out as nothing, consider someone or something nothing – of no account. This would be to treat someone with utter contempt or to ignore them.

11 Let such a personLXIX understandLXX that what we sayLXXI, LXXII

Notes on verse 11a

LXIX “such a person” = toioutos. From toios (such) + houtos (this, they, that, third person pronoun); {probably from ho (the) + autos (he, she, self, they, same)}. This is of this kind, such, like. It could refer to one’s character or individuality.
LXX “understand” = logizomai. Same as {untranslated} in v2. See note XIII above.
LXXI “say” = eimi. Same as “belong” in v7. See note XLVII above.
LXXII {untranslated} = logos. Same as “speech” in v10. See note LXVII above.

by letter when absentLXXIII weLXXIV will also doLXXV when present.LXXVI

Notes on verse 11b

LXXIII “absent” = apeimi. Same as “am away” in v1. See note X above.
LXXIV “we” = toioutos. Same as “such a person” in v11. See note LXIX above.
LXXV “do” = ergon. From ergo (to work, accomplish, do). This is work, task, deed, labor, effort.
LXXVI “present” = pareimi. Same as “am present” in v2. See note XII above.

12 We do not dare to classifyLXXVII or compareLXXVIII ourselves with some of those who commendLXXIX themselves.

Notes on verse 12a

LXXVII “classify” = egkrino. 1x in NT. From en (in, on, at, by, with) + krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging). This is to judge or count among.
LXXVIII “compare” = sugkrino. Related to “classify” in v12. 3x in NT – 1x in 1 Corinthians 2 & 2x in 2 Corinthians 10. From sun (with, together with) + krino (see note LXXVII above). This is to combine or compare in order to interpret or explain. It is fitting truths together into a cohesive whole to discern what fits and understand interrelationships.
LXXIX “commend” = sunistemi. Related to “letters” in v9. 16x in NT. From sun (with, together with) + histemi (see note LIX above). This is to establish, exhibit, demonstrate, stand together, prove.

But when they measureLXXX themselves by one another and compare themselves with one another, they do not show good sense.LXXXI 13 We, however, will not boast beyond limitsLXXXII but will keep withinLXXXIII

Notes on verses 12b-13a

LXXX “measure” = metreo. 11x in NT. From metron (a measure, whether of distance or volume; a tool for measuring or the measure itself; figuratively, that which determines what is sufficient). This is to measure or estimate.
LXXXI “show good sense” = suniemi. From sun (with, together with) + hiemi (to send, put). This is to put together – used figuratively to mean understand, consider, gain insight. It is bringing together facts or notions and synthesizing them into a whole. It is making a summary to arrive at a final conclusion that includes how to apply the insight to life. It can also imply acting piously or being wise.
LXXXII “limits” = ametros. Related to “measure” in v12. 2x in NT – 2x in 2 Corinthians 10. From a (not, without) + metron (see note LXXX above). This is without measure, to a limitless extent.
LXXXIII {untranslated} = metron. Related to “measure” in v12 & “limits” in v13. 14x in NT. See note LXXX above.

the fieldLXXXIV thatLXXXV God has assignedLXXXVI to us, to reachLXXXVII out even as far as you. 

Notes on verse 13b

LXXXIV “field” = kanon. 4x in NT. From kanna (a straight reed). This is a ruler, line, standard, doctrine, rule, boundary, sphere of activity.
LXXXV {untranslated} = metron. Same as {untranslated} in v13. See note LXXXIII above.
LXXXVI “assigned” = merizo. 14x in NT. From meros (part, share, portion figurative or literal); from meiromai (to get your share, receive one’s allotment). This is to divide, distribute, assign, apportion – separate into parts, bestow, share.
LXXXVII “reach” = ephikneomai. 2x in NT – both in 2 Corinthians 10. From epi (on, upon, what is fitting) + the same as hikanos (sufficient, suitable, adequate, competent, ample); from hiko or hikneomai (to reach, come to, attain). This is to reach, extend to, or arrive.

14 For we were not oversteppingLXXXVIII our limits when we reached you; we were the first to comeLXXXIX all the way to you with the good newsXC of Christ. 

Notes on verse 14

LXXXVIII “overstepping” = huperekteino. 1x in NT. From huper (over, above, beyond) + ekteino (to stretch out, reach, lay hands on; casting an anchor); {from ek (from, from out of) + teino (to stretch, extend, strain)}. This is to overstretch or extend beyond.
LXXXIX “first to come” = phthano. 7x in NT. This is to arrive before, anticipate – coming before as a priority.
XC “good news” = euaggelion. From eu (well, good, rightly) + aggelos (angel, messenger; a messenger from God bringing news – whether a prophet or an angel); {from aggellos (to bring tidings); probably from ago (to bring, lead, carry, guide)}. This is literally “the good news,” used for the gospel. This is also where “evangelism” comes from.

15 We do not boast beyond limits, that is, in the laborsXCI of others,XCII but our hopeXCIII isXCIV that,

Notes on verse 15a

XCI “labors” = kopos. 18x in NT. From kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is trouble, toil, or labor. This is working to the point of exhaustion or weariness. At base, this refers to a blow that lands so swiftly that one is seriously weakened. Figuratively, this is being greatly tired or working to the point of being without strength.
XCII “others” = allotrios. 14x in NT. From allos (other, another; another of a similar kind or type). This is strange, another foreign. It is something that belongs to someone else. It could mean hostile or alien.
XCIII “hope” = elpis. From elpo (to anticipate, welcome, expect; usually to anticipate positively). This is expectation, hope, trust, confidence faith. The expectation can be abstract or concrete.
XCIV “is” = echo. Same as “are” in v6. See note XXXIX above.

as your faithXCV increases,XCVI our field among you may be greatlyXCVII enlarged,XCVIII 

Notes on verse 15b

XCV “faith” = pistis. Related to “show boldness” in v2 & “are confident” in v7. From peitho (see note XIV above). This is less about knowing, believing, and repeating a list of doctrines then it is about trusting God. Faith means listening to God and seeking to live a holy life even (and especially) when we don’t understand how everything works or fits together. Faith is about being faithful (trusting and doing) rather than being all knowing.
XCVI “increases” = auxano. From auksano (to grow or enlarge, whether literal or figurative). This is growing whether in size or mature or greatness or some other metric.
XCVII “greatly” = perisseia. Related to “too much” in v8. 4x in NT. From perisseuo (more than what is ordinary or necessary; abounding, overflowing, being leftover, going above and beyond; super-abounding in number or quality); from perissos (see note L above). This is abundance, surplus – it is more than expected.
XCVIII “enlarged” = megaluno. 8x in NT. From megas (big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.). This is the same word used in Mary’s song of praise in Luke 1:46 “my soul magnifies the Lord.” This is to make great, increase, extoll, magnify. It is increase in a literal or figurative sense.

16 so that we may proclaim the good newsXCIX in lands beyondC you, without boasting of work already doneCI in someone else’sCII field. 17 “Let the one who boasts, boast in the Lord.” 18 For it is not those who commend themselves that areCIII approvedCIV but those whom the Lord commends.

Notes on verses 16-18

XCIX “proclaim the good news” = euaggelizo. Related to “good news” in v14. From eu (see note XC above) + aggelos (see note XC above). This is evangelize – literally to preach the good news. It can be those who hear the news, the news, or a way to say gospel.
C “beyond” = huperekeina. 1x in NT. From huper (by, under, subordinate to another) + ekeinos (that one, these, that very); {from ekei (there, that place)}. This is beyond or still farther.
CI “already done” = hetoimos. Same as “ready” in v6. See note XL above.
CII “someone else’s” = allotrios. Same as “others” in v15. See note XCII above.
CIII “are” = eimi. Same as “belong” in v7. See note XLVII above.
CIV “approved” = dokimos. Related to “seem” in v9. 7x in NT. From dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense) or dokeo (see note LVII above). This is what passes the test, approved, acceptable, genuine, verified.

Image credit: “The Apostle Paul at his Writing Desk” by Jacob Gerritszoon Cuyp, 1627.

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