II Corinthians 11 Paul, [an] apostle of Christ Jesus through the will of God, and Timothy the brother, to the assembly1 which is in Corinth with all the holy [ones] which are in all Achaia, 2 grace to you and peace from God our father and [our] Lord Jesus Christ.
3 Blessed is the God and father of our Lord Jesus Christ, the father of compassions and God of all encouragement, 4 the [one] encouraging us in all our affliction, to the end that we be encouraging those in every affliction through the encouragement with which we ourselves are encouraged by God. 5 For just as the sufferings of Christ abound to us, this our encouragement abounds through the Christ. 6 So whether we are afflicted, [it is] in behalf [of your] encouragement and salvation; whether we are encouraged, [it is] in behalf [of your] encouragement [which is] effective towards endurance of the same sufferings which we also suffer. 7 And our hope is firm concerning you, knowing that as you are partners of the sufferings, thus also [are you] of the encouragement. 8 For we do not want you to be being ignorant, brothers, concerning our affliction which has come to pass in Asia, that we were utterly burdened, so that we were in great difficulty even of zoe-life2 . 9 But we had the sentence of death in ourselves, in order that we not be persuaded upon ourselves, but upon the God having raised the dead, 10 who from so great [a] death rescued us, and he does rescue, in whom we hope that he will yet rescue [us], 11 you also co-helping concerning us in prayer, in order that for the gift3 to us by means of many faces, thanks be given by many in our4 behalf. 12 For our boasting is this: the witness of our conscience, that in holiness and sincerity of God, not in fleshly wisdom, but in the grace of God, have we conducted ourselves in the world, and more abundantly towards you. 13 For we do not write to you except what you read or know. So I hope that you will know until [the] end, 14 just as you also have known us in part, that we are your boasting, just as you [are] ours in the day of our Lord Jesus. 15 And in this persuasion I intended previously to come to you in order that you have [a] second grace, 16 and to come through you to Macedonia, and again from Macedonia to come to you and to be sent on my way by you to Judea. 17 Intending this therefore did I use levity? Or what I intend, do I intend according to [the] flesh, in order that there be with the yes [which is] yes and the no [which is] no? 18 But God is trustworthy, because our word to you is not yes and no. 19 For the son of God Christ Jesus, the [one] proclaimed among you through us, through me and Silvanus and Timothy, did not become yes and no, but in him is become yes. 20 For as many as [are the] promises of God, in him [they are] yes. Therefore also through him [is] the Amen to God for glory through us. 21 Now the [one] establishing us with you in Christ and having anointed us [is] God, 22 the [one] also having sealed us and having given [us] the down-payment of the spirit in our hearts.
23 So I call God [for a] witness upon my psyche-life5 , that sparing you I came not yet to Corinth. 24 Not that we Lord over your faith, but we are co-workers [of your] joy, for by faith you do stand.
1EKKLESIA (εκκλησια) from "called out". Appears 114 times in the N.T., but only in two places in the Gospels ( Matt.16:18 (twice) and Matt.18:17 (twice)). It's worth noting that when Jesus uses the term EKKLESIA, Christian community as we know it didn't yet exist—there were only the disciples. EKKLESIA is apparently different from 'synagogue' (SYNAGOGE (συναγωγη) which occurs 56 times in the N.T.) EKKLESIA is used in secular Greek literature of a popular assembly 'called to assemble', and also of those 'called' to a cult. EKKLESIA is used frequently in the N.T. outside of the Gospels to refer to Christian communities, but in Acts.7:38 it is used of the people of Israel led through the desert by Moses, and in Acts.19:32 ff. of a secular assembly. Thus, all told, the common translation of EKKLESIA as 'church' doesn't really reflect 1st century usage—it seems to mean more like 'a group of people assembled for some specific purpose'.
2from ZOE "ZOH-ay" (ζωη)—Life 'collectively', interdependent, interconnected. Although it means 'life' in the conventional sense (for example: Matt.9:18, Matt.27:63, Luke.2:36, Acts.25:24, Rom.7:2, 2Cor.1:8, 1Thes.4:17, 1Tim.5:10, Rev.19:20), Jesus uses ZOE exclusively of 'life eternal' (with the possible exceptions of Luke.15:13, Luke.16:25). The other N.T. writers use ZOE in both senses—temporal and eternal, generally clear from the context. The Father is the 'zoe-living God' (see Matt.16:16). The Septuagint (LXX) in Gen.2:7 has "...[God] breathed into his nostrils the breath of zoe-life, and the man became a zoe-living psyche-life" (and see 1Cor.15:45); and Gen.3:20 (LXX) "And Adam called his wife's name ZOE, because she was the mother of all zoe-living." Contrast PSYCHE (ψυχη): an individual manifestation of life/consciousness. See John.12:25 where both ZOE and PSYCHE occur. Greek also has the word BIOS (βιoς ) for 'life' in the sense of biological processes.
4"our" ℵDK vg; "your" p46B
5from PSYCHE (ψυχη): an individual manifestation of life/consciousness. Animals have PSYCHEs as well as humans. Contrast ZOE (ζωη)—Life 'collectively', interdependent, interconnected.