Epistola II ad Corinthios

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

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

Incipie iterum nosmetior commenda? Aut numquid ege (sicut uno) commendatitias epistolos ad vos, aut ex vos?

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

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

Epistola nostro vos es, scribe in cordes nostro, que sci, et lege ab omni homines:

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.

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.

Manifesta quod epistola es de Christo, ministra ab nos, et scribe non atramento, sed Spiritu de Deo vivo: non in tabulas lapideo, sed in tabulas de corde carnali.

Fiduciam autem talem habemus per Christum ad Deum:

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

Fiducia autem tale habe per Christo ad Deo:

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

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

Non quod suffice es cogita aliquo ab nos, quasi ex nos: sed sufficientia nostro ex Deo es:

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

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 idoneo fac nos ministros novo de testamento: non littera, sed Spiritu: littera nam occide, Spiritu autem vivifica.

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:

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 ministratione de morte litteras deforma in lapides es in gloria, ita ut non filios intende Israële pote in facie de Moysi propter gloria de vultu de illo, que evacua:

quomodo non magis ministratio Spiritus erit in gloria?

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

Quomodo non magis ministratione Spiritu es in gloria?

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

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

Nam si ministratione de damnatione gloria es: multo magis ministerio de iustitia abunda in gloria.

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

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

Nam nec glorifica es, quod claresce in hoc parte, propter excelle gloria.

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

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

Si nam quod evacua, per gloria es: multo magis quod mane, in gloria es.

Habentes igitur talem spem, multa fiducia utimur:

Having therefore such hope, we use much confidence.

Habe ergo tale spe, multo fiducia ute:

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

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 Moyse pone velamine super facie suo, ut non filios Israële intende in facie de illo, quod evacua,

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

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 obtunde es sensus de illos. Usque in hodierna nam die, idipso velamine in lectione veteri de testamento mane non revela (quia in Christo evacua),

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

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

Sed usque in hodierna die, cum lege Moyse, velamine pone es super corde de illos.

Cum autem conversus fuerit ad Dominum, auferetur velamen.

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

Cum autem converte es ad Domino, velamine aufer.

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

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

Domino autem Spiritu es: ubi autem Spiritu de Domino, ibi libertate.

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

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 omni, revela facie gloria de Domino speculor, in idem imagine transforma ab claritate in claritate, sicut ab Domino Spiritu.