2 Corinthians 7

2 Corinthians 7


Since we haveI these promises,II beloved,III

Notes on verse 1a

I “have” = echo. This is have, hold, possess.
II “promises” = epaggelia. From epi (on, upon, against, what is fitting) + aggello (to announce, report); {from aggelos (angel, messenger); probably from ago (to lead, bring, carry, guide, drive)}. This is a summons, promise, or message. It is a formal promise that is officially sanctioned. In the New Testament, this usually refers to a promise made in the Old Testament.
III “beloved” = agapetos. From agape (love, goodwill, benevolence; God’s divine love); from agapao (to love, take pleasure in, esteem; to prefer); perhaps from agan (much). This is Beloved or very dear one. It is a title for the Messiah, but also for Christians. Properly, this is one who personally experiences God’s love.

let us cleanseIV ourselves from everyV defilementVI

Notes on verse 1b

IV “cleanse” = katharizo. From katharos (clean, clear, pure, unstained; clean in a literal, ritual, or spiritual sense; so, also guiltless, innocent or upright; something that is pure because it has been separated from the negative substance or aspect; spiritually clean because of God’s act of purifying). This is to cleanse, make clean, purify, purge, or declare to be clean. Like its roots, it includes cleansing in a literal, ritual, or spiritual sense. Being pure or purified is not something that is only available to the rare few or the innocent. Anyone can be purified.
V “every” = pas. This is all or every.
VI “defilement” = molusmos. 1x in NT. From moluno (to stain, defile, pollute); perhaps from melas (black, ink). This is stain, pollution, or immorality.

of fleshVII and of spirit,VIII making holinessIX

Notes on verse 1c

VII “flesh” = 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).
VIII “spirit” = pneuma. From pneo (to blow, breathe, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.
IX “holiness” = hagiosune. 3x in NT. From hagios (sacred, holy, set apart, different other; physically pure, morally blameless, or ceremonially set apart); from hagnos (holy, sacred, pure ethically, ritually, or ceremonially; prepared for worship, chaste, unadulterated, pure to the core; undefiled by sin; figurative for innocent, modest, perfect). This is holiness or sanctification. It is also the state or quality thereof.

perfectX in the fearXI of God.XII

Notes on verse 1d

X “making…perfect” = epiteleo. 10x in NT. From epi (on, upon, against, what is fitting) + teleo (to complete, fulfill, accomplish, end); {from telos (an end, aim, purpose, completion, end goal, consummation, tax; going through the steps to complete a stage or phase and then moving on to the next one)}. This is to complete or make perfect, execute, accomplish, undergo or finish.
XI “fear” = phobos. From phebomai (to flee, withdraw, be put to flight). This is panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect.
XII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

Make room in your heartsXIII for us; we have wrongedXIV no one; we have corruptedXV no one; we have taken advantage ofXVI no one. 

Notes on verse 2

XIII “make room in…hearts” = choreo. 10x in NT. From choros (a particular space or place); from chora (space, land, region, fields, open area); from chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn). This is to leave in order to make room or space. It can also be to advance, receive, accept, or make progress. Figuratively, it can also refer to being open-hearted.
XIV “wronged” = adikeo. From adikos (unjust, unrighteous, wicked, treacherous); {from a (not, without) + 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 harm, damage, behave in an unjust way. It can also refer to an offender. It is moral wrong, especially caused by neglecting justice.
XV “corrupted” = phtheiro. 9x in NT. From phthio (perish, waste away). This is to destroy, corrupt, ruin, deteriorate, wither. It is also used of moral corruption.
XVI “taken advantage of” = pleonekteo. Related to “have” in v1. 5x in NT. From pleonektes (one who covets more, covetousness, avariciousness, one who defrauds or harms others’ rights; one eager for gain); {from pleion (many, more, great, having a greater value, more excellent); from polus (much, often, plenteous – a large number or a great extent) + echo (see note I above)}. This is to overreach, outwit, defraud, exploit, want more, lust for someone else’s possessions. It can also be to take advantage of.

I do not sayXVII this to condemnXVIII you, for I have already saidXIX

Notes on verse 3a

XVII “say” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
XVIII “condemn” = katakrisis. 2x in NT– both in 2 Corinthians. From katakrino (judging down, which is to say to vote guilty or deserving of punishment, to condemn; a decisive judgment of guilt; also to damn someone); {from kata (down, against, throughout, among) + 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 censure, condemnation, guilty verdict.
XIX “already said” = prolego. Related to “say” in v3. 14x in NT. From pro (before, earlier than, ahead, prior) + lego (see note XVII above). This is to forewarn, state clearly, predict. It is saying ahead of time.

that you areXX in our hearts,XXI to die togetherXXII and to live together.XXIII 

Notes on verse 3b

XX “are” = eimi. This is to be, exist.
XXI “hearts” = kardia. Literally the heart, but figuratively mind, character, inner self, will, intention, thoughts, feelings. Also, the center of something. The word heart is only used figuratively in the Old and New Testaments. This is where “cardiac” comes from.
XXII “die together” = sunapothnesko. 3x in NT. From sun (with, together with) + apothnesko (to die off; death with an emphasis on the way that death separates; to wither or decay); {from apo (from, away from) + thnesko (to die, be dead)}. This is to die with or similarly to.
XXIII “live together” = suzao.  3x in NT. From sun (with, together with) + zao (to live literally or figuratively). This is to live with or co-survive. It can be literal or figurative.

I am being completelyXXIV frankXXV with you; I have greatXXVI prideXXVII in you;

Notes on verse 4a

XXIV “completely” = polus. Related to “taken advantage of” in v2. See note XVI above.
XXV “frank” = parresia. Related to “every” in v1. From pas (see note V above) + rhesis (speech); {from rheo (say, speak of, command)}. This is confidence, openness, boldness, outspokenness. It can imply assurance – free speech.
XXVI “great” = polus. Same as “completely” in v4. See note XXIV above.
XXVII “pride” = kauchesis. 11x in NT. From kauchaomai (literally holding one’s head high – to boast proudly or to glory, joy, exult, rejoice; boasting in a positive or negative sense); {perhaps from auxen (neck)} + euchomai (to pray, wish, or will). This can be boasting, glorying, or rejoicing. It can be boasting in a positive or negative sense.

I am filledXXVIII with consolation;XXIX I am overjoyedXXX

Notes on verse 4b

XXVIII “filled” = 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.
XXIX “consolation” = paraklesis. From parakaleo (to call to, summon, invite, request, or beg; to exhort or admonish; to encourage, comfort, or console; has legal overtones and is used of one’s advocate in a courtroom); {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 calling someone for help, a personal exhortation, comfort, encouragement, joy, entreaty, urging. This word comes from a legal setting – as bringing evidence to advocate for another in court. This word is related to the word “Advocate” or paraclete used for the Holy Spirit.
XXX “am overjoyed” = huperperisseuo + ho + chara. Huperperisseuo is 2x in NT. From huper (by, under, over, above, under the authority of another) + perisseuo (more than what is ordinary or necessary; abounding, overflowing, being leftover, going above and beyond; super-abounding in number or quality); from perissos (abundant, more, excessive, advantage, vehemently); from peri (all-around, encompassing, excess). This is to overflow, go past what exceeds. Chara is from chairo (to rejoice, be glad or cheerful; a greeting); from char– (to extend favor, lean towards, be inclined to be favorable towards). This is joy, delight, gladness. Can be understood as the feeling you get when you are aware of grace.

in allXXXI our affliction.XXXII

For even when we cameXXXIII into Macedonia,XXXIV

Notes on verses 4c-5a

XXXI “all” = pas. Same as “every” in v1. See note V above.
XXXII “affliction” = thlipsis. From thlibo (to press in on and make narrow, rub together, constrict; figuratively to oppress or afflict). This is pressure that hems us in – used often of internal pressure that makes us feel like we have no other options and are confined or restricted. So, this is persecution, affliction, trouble, distress, and anguish. There is a different word, stenoxoria, that refers to external pressure that we feel from what’s going on.
XXXIII “came” = erchomai. This is to come or go.
XXXIV “Macedonia” = Makedonia. From makedonia (Macedonia, highland); from makednos (high or tall). This is Macedonia in Greece. See https://en.wiktionary.org/wiki/Macedonia

our flesh had no rest,XXXV but we were afflictedXXXVI in every wayXXXVII—disputesXXXVIII without and fears within. 

Notes on verse 5b

XXXV “rest” = anesis. 5x in NT. From aniemi (to send up, loosen, sink, abandon, forbear, slacken, desert); {from ana (up, again, back, among, anew) + hiemi (to send)}. This is some kind of loosening or ease. It can also be a relief, freedom, or indulgence.
XXXVI “afflicted” = thlibo. Related to “affliction” in v4. 10x in NT. See note XXXII above.
XXXVII “every way” = pas. Same as “every” in v1. See note V above.
XXXVIII “disputes” = mache. 4x in NT. From machomai (to fight, strive, dispute, quarrel; to war). This is a fight, strife, quarrel, or controversy.

But God, who consolesXXXIX the downcast,XL consoled us by the arrivalXLI of Titus,XLII 

Notes on verse 6

XXXIX “consoles” = parakaleo. Related to “consolation” in v4. See note XXIX above.
XL “downcast” = 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.
XLI “arrival” = parousia. Related to “are” in v3. From pareimi (to be present, have come) {from para (from beside, by, in the presence of) + eimi (see note XX 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.
XLII “Titus” = Titos. 14x in NT. From Latin Titus (Titus, meaning “honorable” or “strong” or “of the giants”). This is Titus or Titius, meaning “honorable” or “strong” or “of the giants.” See https://en.wiktionary.org/wiki/Titus

and not onlyXLIII by his arrival but also by the consolation with which he was consoled about you, as he toldXLIV us of your longing,XLV

Notes on verse 7a

XLIII “only” = monon. From monos (alone, single, remaining, mere, desolate); from meno (to stay, abide, wait, endure). This is merely, only, simply, sole. It can also imply alone.
XLIV “told” = anaggello. Related to “promises” in v1. 14x in NT. From ana (up, again, back, among, by, anew) + aggello (see note II above). This is returning with word, reporting, declaring, announcing. It is to tell something all the way, which is to say to tell it clearly.
XLV “longing” = epipothesis. 2x in NT – both in 2 Corinthians 7. From epipotheo (to long for, greatly desire, or strain towards; doting or a desire to possess something or someone, whether legitimately or wrongfully); {from epi (on, upon, at, what is fitting) + potheo (to yearn)}. This is strong longing, desire, affection.

your mourning,XLVI your zealXLVII for me, so that I rejoicedXLVIII still more.XLIX 

Notes on verse 7b

XLVI “mourning” = odurmos. 2x in NT. From oduromai (to lament) OR from the base of duno (to enter, sink into; can also be set like the sun); {from duo (to sink)}. This is lamentation, mourning, sorrow. It is grieving with physical signs like tears and moaning.
XLVII “zeal” = zelos. 16x in NT– 6x in a positive sense (zeal for God) & 10x in a negative sense (jealousy/strife). Perhaps from zeo (to boil, be hot, ferment, bubble, boil, or glow; used figuratively for being fervent or earnest). This is eagerness or zeal on the one hand or rivalry and jealousy on the other. The verb is meant to echo the sound of boiling water and so it depicts burning emotion that bubbles over. So, burning anger or burning love.
XLVIII “rejoiced” = chairo. Related to “overjoyed” in v4. See note XXX above.
XLIX “still more” = mallon. This is rather, more than, or better.

For although I grievedL you with my letter,LI I do not regretLII it.

Notes on verse 8a

L “grieved” = lupeo. From lupe (pain, whether physical or mental; grief, sorrow, distress, a heavy heart). This is to be sad, grieve, distress, hurt, feel pain. It can be used for deep pain or severe sorrow as well as the pain that accompanies childbirth.
LI “letter” = 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, establish, appoint, stand ready, be steadfast)}. This is an epistle, letter, or other written message. This is where the word “epistle” comes from.
LII “regret” = metamelomai. 6x in NT. From meta (with, among, behind, beyond) + melo (to think about something, take an interest; to care or worry about something). This is to regret por repent. It is changing your mind – generally used in a positive sense. Often, it means experiencing an emotion that causes you to change your mind such that you care afterwards.

Although I did regret it (for I seeLIII that that letter caused you grief,LIV though only briefly),LV now I rejoice, not because you were grieved but because your griefLVI led to repentance,LVII

Notes on verses 8b-9a

LIII “see” = 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.
LIV “caused…grief” = lupeo. Same as “grieved” in v8. See note L above.
LV “briefly” = hora. This is a set time or period, an hour, instant, or season. This is where the word “hour” comes from.
LVI “grief” = lupeo. Same as “grieved” in v8. See note L above.
LVII “repentance” = metanoia. From meta (with, among, after, beyond) + noieo (to perceive, think, understand); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect)}. This is literally to change one’s mind – to choose to think differently and so to act differently because of a moral compunction. It is an intentional change to the inner self. This word shares a root with the English “paranoia.”

for you felt a godlyLVIII grief,LIX so that you were not harmedLX in any way by us. 10 For godly griefLXI produces a repentance that leads to salvationLXII

Notes on verses 9b-10a

LVIII “godly” = Theos. Same as “God” in v1. See note XII above.
LIX “felt…grief” = lupeo. Same as “grieved” in v8. See note L above.
LX “harmed” = zemioo. 6x in NT. From zemia (damage, loss, failed deal; business matter ending in fine or penalty or loss); probably related to damazo (to tame or subdue). This is to damage, cause a loss, punish, forfeit, be damaged or cast away.
LXI “grief” = lupe. Related to “grieved” in v8. 16x in NT. See note L above.
LXII “salvation” = soteria. From soter (a savior, deliverer); from sozo (to save, heal, preserve, or rescue; taking someone from danger to safety; delivering or protecting literally or figuratively); from sos (safe, rescued, well). This is deliverance, salvation, preservation, welfare, prosperity, safety.

and bringsLXIII no regret,LXIV but worldlyLXV griefLXVI

Notes on verse 10b

LXIII “brings” = ergazomai. From ergon (work, task, action, employment). This is to work, labor, perform, toil.
LXIV “no regret” = ametameletos. Related to “regret” in v8. 2x in NT. From a (not, without) + metamelomai (see note LII above). This is literally not repented of so it could mean not having regret or irrevocable. It is also not changing one’s mind or level of concern/interest in something. It is something done from deep conviction.
LXV “worldly” = kosmos. Perhaps from the base of komizo (to carry, convey, recover); from komeo (to take care of). This is order, the world, the universe, including its inhabitants. Literally, this is something that is ordered so it can refer to all creation. It can also refer to decoration in the sense that something is better ordered and, thus, made more beautiful. This is where “cosmos” and “cosmetics” come from.
LXVI “grief” = lupe. Same as “grief” in v10. See note LXI above.

producesLXVII death.LXVIII 11 For seeLXIX what earnestnessLXX

Notes on verses 10c-11a

LXVII “produces” = katergazomai. Related to “brings” in v10. From kata (down, against, throughout, among, daily) + ergazomai (see note LXIII above). This is working something until it is completed, working fully, accomplishing, producing, achieving, performing.
LXVIII “death” = thanatos. Related to “die together” in v3. From thnesko (see note XXII above). This is death, whether literal or spiritual. It can also refer to something that is fatal.
LXIX “see” = idou. From eido (to be aware, see, know, remember, appreciate). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
LXX “earnestness” = spoude. 12x in NT. From speudo (to hurry, urge on, await); probably from pous (foot in a figurative or literal sense). This is haste, diligence, earnestness, effort. It is being swift to demonstrate one’s enthusiasm. It is doing what one is told right away and with full effort.

this godly griefLXXI has produced in you, what eagerness to clearLXXII yourselves, what indignation,LXXIII

Notes on verse 11b

LXXI “grief” = lupeo. Same as “grieved” in v8. See note L above.
LXXII “clear” = apologia. Related to “say” and “already said” in v3. 8x in NT. From apologeomai (to make an accounting or defend oneself – particularly in court; present proof or evidence using sound logic); {from apo (from, away from) + logos (word, statement, speech, analogy; 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 (see note XVII above)}. This is a verbal defense, especially in a legal setting, that is well reasoned to respond to the issue at hand. It is an apology, clearing, plea, or vindication.
LXXIII “indignation” = aganaktesis. Related to “beloved” in v1. 1x in NT. From aganakteo (being greatly grieved or displeased; angry or indignant); {perhaps from agan (see note III above) + achthos (grief); {related to agkale (bent arm); from agkos (bend, ache)}}. This is indignation or anger.

what alarm,LXXIV what longing, what zeal, what punishment!LXXV At every pointLXXVI you have provedLXXVII yourselvesLXXVIII

Notes on verse 11c

LXXIV “alarm” = phobos. Same as “fear” in v1. See note XI above.
LXXV “punishment” = ekdikesis. Related to “wronged” in v2. 9x in NT. From ekdikeo (to defend, vindicate, dole out justice, avenge; to retaliate); from ekdikos (to avenge, enact a just punishment or judgment); {from ek (from, from out of) + dike (see note XIV above). This is vengeance, vindication, or punishment.
LXXVI “every point” = pas. Same as “every” in v1. See note V above.
LXXVII “proved” = sunistemi. Related to “letter” in v8. 16x in NT. From sun (with, together with) + histemi (see note LI above). This is to establish, exhibit, demonstrate, stand together, prove.
LXXVIII {untranslated} = eimi. Same as “are” in v3. See note XX above.

guiltlessLXXIX in the matter.LXXX 12 SoLXXXI although I wroteLXXXII to you,

Notes on verses 11d-12a

LXXIX “guiltless” = hagnos. Related to “holiness” in v1. 8x in NT. See note IX above.
LXXX “matter” = pragma. 11x in NT. From prasso (to do or practice – something done on an on-going basis or by habit; to accomplish, attend, or commit). This is an action, matter, or business. It is something done on a regular basis that is done in order to get something done.
LXXXI “so” = ara. Perhaps similar to aro (to join) OR from airo (raise, take up, lift, remove). This is therefore, perhaps, so, truly.
LXXXII “wrote” = grapho. This is to write or describe. It is where the word “graphic” comes from.

it was not on account of the one who did the wrongLXXXIII nor on account of the one who suffered the wrongLXXXIV but in order that your zealLXXXV for us might be made knownLXXXVI to you beforeLXXXVII God. 

Notes on verse 12b

LXXXIII “did the wrong” = adikeo. Same as “wronged” in v2. See note XIV above.
LXXXIV “suffered the wrong” = adikeo. Same as “wronged” in v2. See note XIV above.
LXXXV “zeal” = spoude. Same as “earnestness” in v11. See note LXX above.
LXXXVI “made known” = phaneroo. From phaneros (visible, apparent, clear, shining); from phos (light, a source of light, fire, or radiance; light with specific reference to what it reveals; luminousness whether natural or artificial, abstract or concrete, literal or figurative); from phao (to shine or make visible, especially with rays of light); from the same as phaino (to bring light, cause to appear, shine, become visible or clear). This is to make visible or clear, to make known. Properly, it is to illumine and so to make apparent or bring into open view.
LXXXVII “before” = enopios. From en (in, on, at, by, with) + ops (eye, face); {from optanomai (to appear, be seen); from horao (become, seem, appear)}. This is literally “in sight of.” It means before in a literal or figurative sense.

13 In this we have found consolation.LXXXVIII

In addition to our own consolation, we rejoiced stillLXXXIX moreXC at the joyXCI of Titus, because his mindXCII has been set at restXCIII by all of you. 

Notes on verse 13

LXXXVIII “found consolation” = parakaleo. Same as “consoles” in v6. See note XXXIX above.
LXXXIX “still” = mallon. Same as “still more” in v7. See note XLIX above.
XC “more” = perissos. Related to “am overjoyed” in v4. 17x in NT. See note XXX above.
XCI “joy” = chara. Same as “am overjoyed” in v4. See note XXX above.
XCII “mind” = pneuma. Same as “spirit” in v1. See note VIII above.
XCIII “set at rest” = anapauo. 12x in NT– including Matthew 11:28 “come to me, all you that are weary and are carrying heavy burdens, and I will give you rest.” From ana (up, again, back, among, between, anew) + pauo (to stop, refrain, pause, restrain, quit, come to an end). This is a break from work, which implies being refreshed. It denotes that rest that one gets once a necessary task is finished.

14 For if I have been somewhat boastfulXCIV about you to him, I was not put to shame,XCV but just as everythingXCVI we saidXCVII to you was true,XCVIII

Notes on verse 14a

XCIV “been…boastful” = kauchaomai. Related to “pride” in v4. See note XXVII above.
XCV “put to shame” = kataischuno. 13x in NT. From kata (down, against, according to, among) + aischunomai (to dishonor, put to shame, shrink, disfigure); {from aischos (shame, disgrace, disfigurement)}. This is literally to shame down, which is to say disgrace or implying make someone blush. It can be frustrate, dishonor, confound or shame.
XCVI “everything” = pas. Same as “every” in v1. See note V above.
XCVII “said” = laleo. From lalos (talkative). This is to talk, say, or preach.
XCVIII “true” = aletheia. From alethes (true, unconcealed; true because it is in concert with fact and reality – attested; literally, what cannot be hidden; truth stands up to test and scrutiny and is undeniable, authentic). {from a (not, without) + lanthano (unnoticed, concealed)}. Truth is literally that which is not or cannot be concealed. This word covers more than the sense of true versus false. It spoke of truth as that which corresponds to reality – reality as opposed to illusion. Thus, it includes, sincerity, straightforwardness, and reality itself.

so our boastingXCIX to Titus has provedC true as well. 15 And his heartCI goes outCII

Notes on verses 14b-15a

XCIX “boasting” = kauchesis. Same as “pride” in v4. See note XXVII above.
C “proved” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.
CI “heart” = splagchnon. 11x in NT. Perhaps from splen (spleen). This is inner organs, entrails, heart, liver. The guts were seen as the root of emotions. So, this could be visceral empathy or sympathy.
CII “goes out” = eimi. Same as “are” in v3. See note XX above.

all the moreCIII to you, as he remembersCIV the obedienceCV of all of you

Notes on verse 15b

CIII “all the more” = perissos. Same as “more” in v13. See note XC above.
CIV “remembers” = anamimnesko. Related to “only” in v7. 6x in NT. From ana (up, again, among, anew) + mimnesko (to remind or remember; memory through an active, intentional process or being mindful; not incidentally or accidentally remembering); {from mnaomai (to remember; by implication give reward or consequence); perhaps from meno (see note XLIII above)}. This is to remind, admonish; to follow the path of memory.
CV “obedience” = 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.

and how you welcomedCVI him with fear and trembling.CVII 16 I rejoice because I have completeCVIII confidenceCIX in you.

Notes on verses 15c-16

CVI “welcomed” = dechomai. This is to warmly receive, be ready for what is offered, take, accept, or welcome. It is to receive in a literal or figurative sense.
CVII “trembling” = tromos. 5x in NT. From tremo (shaking, particularly from fear or dread); from treo (to dread or terrify). This is trembling, shaking, or quaking from fear. This is the root of the term “tremolo.”
CVIII “complete” = pas. Same as “every” in v1. See note V above.
CIX “have…confidence” = 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.

Image credit: “And We’ll All Float On Okay” by Thomas Hawk, 2018.

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