Artists for Israel International · Online Exhibit

2 Corinthians & Yiddishkait Iggeret Shniyah el HaKorintim — הָאִגֶּרֶת הַשְּׁנִיָּה אֶל הַקּוֹרִנְתִּים

Shaul's deeply personal letter of consolation, suffering, reconciliation, generosity, and covenant ministry — read through the vocabulary of Yiddishkait, with shliach rendered as Emissary, the instrument of Roman execution spoken of by reverent circumlocution as the accursed tree or as being put to death upon the tree, and the letter's own Tanakh-shaped language brought to the foreground across all thirteen chapters.

Soaked in Tanakh: Four Threads

Comfort in Affliction

  • The opening turns immediately to nechamah — the comfort of Elohim — and repeatedly connects the suffering of Shaul and his companions with the consolation that overflows toward the kehillah (1:3-7).
  • Death and life are held together throughout the letter: "death works in us, but life in you" (4:12), while the outer person wastes away and the inner person is renewed day by day (4:16).
  • The language of affliction, endurance, consolation, and hope belongs to the Tanakh's own vocabulary of the servant who suffers without being abandoned.

Covenant Ministry & the Written Heart

  • Shaul contrasts letters written with ink and stone with a letter written by the Ruach on human hearts (3:2-3), deliberately recalling the covenant promises of Jeremiah and Ezekiel.
  • The "new covenant" is presented not as the erasure of Israel's Scriptures but as the fulfillment of their promise: the veil is removed when one turns to Adonoi (3:14-16).
  • Ministry is therefore described in covenant terms — servants, stewards, ambassadors, and workers whose sufficiency comes from Elohim rather than from themselves.

The Tent, the Presence & the Coming Age

  • The earthly body is a temporary ohel — a tent — while the future dwelling is "from Elohim" (5:1-5), echoing Israel's wilderness vocabulary.
  • The letter repeatedly turns from what is seen to what is unseen: the present affliction is "light" and temporary when compared with the eternal kavod it is preparing (4:17-18).
  • Even reconciliation is framed in Presence-language: Elohim was in Moshiach reconciling the world to Himself (5:19).

The Reverence-Pattern of Circumlocution

  • Where the letter speaks of Moshiach's death, this exhibit avoids the later technical term and retains the reverent pattern: "put to death upon the accursed tree", or simply "hung upon the tree."
  • Where later vocabulary might impose "apostle," this exhibit uses shliach (Emissary), preserving the Jewish sending-language of the text.
  • Where a later institution or building might be named, the exhibit uses kehillah for the gathered community, keeping the letter's covenant-community register visible.

Reading Key — One Ministry, One Comfort

This exhibit reads Shniyah el HaKorintim as one sustained pastoral defense: a wounded relationship being repaired, a ministry being defended, a generous collection being encouraged, and a congregation being called back into holiness and reconciliation.

➤ Nechamah (ch. 1-2) — consolation received from Elohim and transmitted to others through affliction.

➤ Brit & Ruach (ch. 3-4) — covenant ministry written on hearts, the veil removed, and treasure carried in earthen vessels.

➤ Ritzui (ch. 5-7) — reconciliation with Elohim, the ministry of reconciliation, separation from uncleanness, and the restoration of the kehillah.

➤ Nedivut (ch. 8-9) — generosity made visible through the collection for the kedoshim in Yerushalayim.

➤ Shlichut & Milchemet HaRuach (ch. 10-13) — the Emissary's authority, spiritual warfare, warnings against deception, and the final call to examine oneself and live in shalom.

I. Nechamat Elohim The Comfort of Elohim (ch. 1)

  1. 1Greeting — Shaul, a shliach of Yeshua HaMoshiach by the ratzon of Elohim, with Timothy, to the kehillah at Corinth 2Co 1:1-2The opening keeps the Jewish sending-language visible: shliach means an Emissary — one sent with authority.
  2. 2Blessed is Elohim, the Father of mercies and Elohim of all comfort 2Co 1:3-7Nechamah is not abstract sympathy; it is divine consolation received in affliction and then passed on to others.
  3. 3Shaul's severe affliction in Asia — he despaired even of life 2Co 1:8-10The language moves from human extremity to reliance on the Elohim who raises the dead.
  4. 4The Corinthians help through tefillah; thanksgiving rises for the deliverance 2Co 1:11Intercession is treated as genuine participation in the Emissary's ministry.
  5. 5Shaul's conduct has been in simplicity and godly sincerity, not fleshly wisdom 2Co 1:12-14Peshitut and sincerity stand against manipulation and worldly calculation.
  6. 6His travel plans changed, not because of fickleness but because of care for them 2Co 1:15-24"Yes" and "No" are framed through Elohim's faithfulness; Shaul's ministry is not built on double-minded promises.

II. Selichah v'Shalom Forgiveness & Restoration (ch. 2)

  1. 7Shaul resolved not to come in sorrow and to spare the congregation further grief 2Co 2:1-4The severe letter was written "out of much affliction and anguish of heart," yet also out of abundant ahavah.
  2. 8The disciplined offender has caused grief to the majority 2Co 2:5-6Communal discipline is acknowledged as having reached its proper limit.
  3. 9Forgive and comfort him, lest excessive sorrow overwhelm him 2Co 2:7-11RestorationSelichah becomes active restoration: the congregation must confirm its ahavah and not give the Adversary an advantage.
  4. 10Shaul's restless search for Titus and concern for the Corinthians 2Co 2:12-13The personal narrative reveals how deeply the congregation's condition affects the Emissary.
  5. 11Elohim always leads us in triumph and spreads the fragrance of the knowledge of Moshiach 2Co 2:14-17The reiach — fragrance — image turns ministry into something publicly perceived, whether as life or judgment.

III. Luchot Lev Letters on the Heart & the Glory of the Covenant (ch. 3)

  1. 12"Are we beginning again to commend ourselves?" — the Corinthians themselves are Shaul's letter 2Co 3:1-3Not ink but the Ruach writes upon hearts, recalling the covenant promise of the prophets.
  2. 13Our sufficiency is from Elohim, who made us servants of a new covenant 2Co 3:4-6The brit chadashah is described as a ministry of the Ruach rather than mere letters engraved on stone.
  3. 14The ministry associated with stone had glory; the ministry of righteousness exceeds it in glory 2Co 3:7-11Moshe's radiant face becomes the comparison point for a greater, enduring kavod.
  4. 15The veil remains when Moshe is read, but in Moshiach the veil is taken away 2Co 3:12-16Covenant TypologyShemot 34's veil becomes a figure for perception; "when one turns to Adonoi, the veil is removed."
  5. 16"Adonoi is the Ruach," and where the Ruach is there is freedom 2Co 3:17-18The chapter closes with transformed faces beholding kavod and being changed "from kavod to kavod."

IV. Otzar B'Klei Cheres Treasure in Earthen Vessels (ch. 4)

  1. 17Shaul does not lose heart; he renounces hidden things of shame and refuses deception 2Co 4:1-2Ministry is measured by truth spoken openly before Elohim and every human conscience.
  2. 18The besurah is veiled only to those who are perishing; the Adversary blinds minds 2Co 4:3-6The same light that shone in creation now shines in hearts to reveal the knowledge of Elohim's kavod in Moshiach.
  3. 19Treasure is carried in earthen vessels so that the surpassing power is seen to belong to Elohim 2Co 4:7-12Earthen-Vessel TypologyKlei cheres — fragile pottery — makes the contrast between divine power and human weakness unmistakable.
  4. 20"I believed, therefore I spoke"; the same spirit of faith sustains proclamation 2Co 4:13-15Tehillim 116:10 stands behind the statement of faith amid suffering.
  5. 21Outer person wasting away, inner person renewed; temporary affliction produces eternal kavod 2Co 4:16-18The visible and invisible are deliberately reversed: what is unseen is eternal.

V. Ohel Min HaShamayim The Tent and the Heavenly Dwelling (ch. 5)

  1. 22If the earthly tent is destroyed, we have a building from Elohim, eternal in the heavens 2Co 5:1Ohel language recalls the temporary dwelling of Israel in the wilderness.
  2. 23Longing to be clothed with the heavenly dwelling; Elohim prepares us and gives the Ruach as guarantee 2Co 5:2-5The Ruach is the eravon — pledge or guarantee — of what is still to come.
  3. 24To be absent from the body is to be at home with Adonoi; therefore we aim to please Him 2Co 5:6-10The coming judgment before the judgment seat of Moshiach gives present conduct eternal weight.
  4. 25Elohim reconciled us to Himself through Moshiach and entrusted us with the ministry of reconciliation 2Co 5:11-19ReconciliationRitzui is not merely private peace; it becomes a public ministry entrusted to the reconciled.
  5. 26"We are ambassadors for Moshiach"; be reconciled to Elohim 2Co 5:20Shluchei Moshiach — emissaries of Moshiach — speak as those carrying a royal appeal.
  6. 27He who knew no sin was made to be sin for us, that we might become righteousness in Him 2Co 5:21The exchange is stated in covenant and sacrificial vocabulary without importing later technical terminology.

VI. Kedushah v'Ratzon Holiness & the Day of Favor (ch. 6)

  1. 28"Do not receive the grace of Elohim in vain" 2Co 6:1-2Isaiah 49:8 supplies the language of the acceptable time and day of salvation.
  2. 29Shaul commends the ministry through endurance, affliction, purity, patience, and the Ruach HaKodesh 2Co 6:3-10The Emissary's credentials are paradoxes: sorrowful yet rejoicing, poor yet making many rich, having nothing yet possessing all things.
  3. 30"Our mouth is open to you, our heart is enlarged" 2Co 6:11-13The personal appeal becomes almost familial: "widen your hearts also."
  4. 31Do not be unequally yoked; separate from uncleanness and Elohim will receive you 2Co 6:14-18KedushahVayikra's separation language is joined to promises from Shemot, Vayikra, and Yechezkel: "I will dwell among them."

VII. Taharah v'Simchah Cleansing, Repentance & Joy (ch. 7)

  1. 32Having these promises, cleanse ourselves from every defilement of flesh and spirit 2Co 7:1Taharah is the practical response to the promise of Elohim's dwelling Presence.
  2. 33Shaul asks them to make room for him; he has wronged, corrupted, or taken advantage of no one 2Co 7:2-4His defense is relational rather than merely institutional.
  3. 34Titus brings good news of their longing, mourning, and zeal for Shaul 2Co 7:5-7The arrival of Titus turns anxiety into simchah.
  4. 35Godly sorrow produces repentance leading to salvation, while worldly sorrow produces death 2Co 7:8-11TeshuvahTeshuvah is visible in changed conduct: earnestness, clearing of wrong, indignation, fear, longing, zeal, and readiness to do justice.
  5. 36Shaul rejoices because Titus was refreshed by them and found their obedience genuine 2Co 7:12-16The restored relationship becomes the emotional hinge into the collection chapters.

VIII. Nedivut HaKedoshim The Generosity of the Macedonians (ch. 8)

  1. 37The grace given to the kehillot of Macedonia: joy and deep poverty overflowed in rich generosity 2Co 8:1-5Nedivut begins with giving themselves first to Adonoi.
  2. 38Shaul urges the Corinthians to complete the generous work they began 2Co 8:6-8The collection is tested not by command but by the genuineness of ahavah.
  3. 39The grace of Adoneinu: though rich, He became poor for their sake 2Co 8:9The pattern of self-emptying generosity becomes the theological model for the collection.
  4. 40The goal is equality — abundance supplying another's need 2Co 8:10-15Shemot 16's manna principle is echoed: "the one who gathered much had nothing over, and the one who gathered little had no lack."
  5. 41Titus and the unnamed brothers are commended as trustworthy servants in the collection 2Co 8:16-24The handling of communal funds is treated as a matter of kavod before Adonoi and before people.

IX. Tzedakah B'Simchah Sowing Generously (ch. 9)

  1. 42Shaul knows their readiness and uses their zeal to encourage others 2Co 9:1-5Preparation prevents a forced collection; generosity should appear as willingness.
  2. 43Whoever sows sparingly reaps sparingly; whoever sows bountifully reaps bountifully 2Co 9:6-7TzedakahTzedakah is to be given as one has resolved in the heart — not reluctantly or under compulsion.
  3. 44Elohim is able to make all grace abound so that they have enough for every good work 2Co 9:8-11Tehillim 112's righteous giver stands behind the language of scattering abroad and giving to the poor.
  4. 45The ministry of this service supplies the needs of the kedoshim and causes thanksgiving to Elohim 2Co 9:12-14Generosity becomes hoda'ah: the gift produces thanksgiving, prayer, and glory to Elohim.
  5. 46"Thanks be to Elohim for His indescribable gift" 2Co 9:15The collection ends not in fundraising rhetoric but in gratitude for the greater gift.

X. Milchemet HaRuach Spiritual Warfare & the Obedience of Moshiach (ch. 10)

  1. 47Shaul appeals by the meekness and gentleness of Moshiach, though some regard him as bold only in writing 2Co 10:1-2Authority is deliberately framed through anavah rather than worldly force.
  2. 48The weapons of our warfare are not fleshly but powerful through Elohim for destroying strongholds 2Co 10:3-5Spiritual WarfareEvery proud argument is brought down, and every thought is taken captive to the obedience of Moshiach.
  3. 49Shaul's authority is for building up, not tearing down 2Co 10:6-8Even his strongest authority remains pastoral in purpose.
  4. 50His letters are said to be weighty, though his bodily presence is judged weak 2Co 10:9-11The critics' standard is exposed by the consistency between word and action.
  5. 51Shaul refuses to measure himself by those who commend themselves 2Co 10:12-18The true measure is not self-commendation but whom Adonoi commends.

XI. Kinah L'Kehillah A Godly Jealousy & the True Moshiach (ch. 11)

  1. 52Shaul's godly jealousy: he betrothed them to one husband, to present them as a pure virgin to Moshiach 2Co 11:1-3The kinah is covenantal jealousy, echoing the marriage imagery of the prophets.
  2. 53Fear that they may be deceived as Chavah was deceived by the serpent 2Co 11:3Bereshit 3 becomes the controlling warning: deception can corrupt devotion to Moshiach.
  3. 54Warning against another Yeshua, another ruach, or another besurah 2Co 11:4The test is not impressive speech but fidelity to the received message.
  4. 55Shaul says he was not inferior to the "super-apostles"; he preached without taking support 2Co 11:5-15Shlichim who disguise themselves as servants of righteousness are exposed by their fruit.
  5. 56Shaul reluctantly boasts according to the flesh, yet boasts in what displays weakness 2Co 11:16-21The entire boasting exercise is deliberately inverted.
  6. 57Afflictions of the Emissary — imprisonments, beatings, dangers, hunger, sleeplessness, and concern for all the kehillot 2Co 11:22-29Emissary's SufferingsThe catalogue reads like a suffering-servant credential: authority demonstrated through endurance rather than privilege.
  7. 58Shaul boasts of being lowered in a basket through a window at Damascus 2Co 11:30-33The final "boast" is an escape that looks like humiliation — precisely the point.

XII. Chesed B'Choleshah Strength Made Perfect in Weakness (ch. 12)

  1. 59Visions and revelations of the Adon; a man caught up to the third heaven and Paradise 2Co 12:1-4Shaul speaks of himself indirectly, refusing to make mystical experience the ground of superiority.
  2. 60He will boast only in weaknesses, lest he be exalted by the greatness of the revelations 2Co 12:5-6The boast is redirected from revelation to dependence.
  3. 61A "thorn in the flesh" is given; three times Shaul asks that it depart, and the answer is: "My grace is sufficient" 2Co 12:7-10Grace in WeaknessThe climax reverses ordinary power-language: koach is perfected not in display but in weakness.
  4. 62The signs of a true Emissary were performed among them with patience, signs, wonders, and mighty works 2Co 12:11-12The marks of shlichut are tied to patient service, not celebrity.
  5. 63Shaul will gladly spend and be spent for their souls, even if they love him less 2Co 12:13-15A parent's posture returns: the children are not expected to store up for the parent.
  6. 64He fears he may find quarrels, jealousy, anger, slander, arrogance, and disorder 2Co 12:16-21The letter's deepest concern is not merely reputation but whether the kehillah has truly turned from uncleanness.

XIII. Bedikat HaEmunah Examine Yourselves; Live in Shalom (ch. 13)

  1. 65"This is the third time I am coming"; every matter will be established by two or three witnesses 2Co 13:1Devarim 19:15's witness principle is applied to communal discipline.
  2. 66Shaul warns those who sinned before and those who remain in sin that Moshiach speaks through him 2Co 13:2-4Moshiach was "put to death through weakness, yet lives through the power of Elohim" — this exhibit renders the death reverently as put to death upon the accursed tree, preserving the circumlocution rather than importing the later technical term.
  3. 67"Examine yourselves, whether you are in the emunah; test yourselves" 2Co 13:5-6Self-ExaminationBedikat haEmunah turns the whole argument back upon the congregation: the question is whether Moshiach is truly in them.
  4. 68Shaul prays they will do no wrong and become mature in what is good 2Co 13:7-10His authority is given "for building up, not for tearing down."
  5. 69Final exhortation: rejoice, be made complete, be comforted, agree with one another, live in shalom 2Co 13:11The opening theme of nechamah returns at the close, now joined to shalom.
  6. 70Greet one another with a holy kiss; all the kedoshim greet you 2Co 13:12The closing greeting embodies the reconciled community the whole letter has labored to restore.
  7. 71Final blessing — the grace of Adoneinu Yeshua HaMoshiach, the ahavah of Elohim, and the fellowship of the Ruach HaKodesh 2Co 13:13The letter closes with chesed, ahavah, and shutafut — grace, love, and fellowship — gathering the whole pastoral argument into one blessing.

Read the Greek Text Itself

All thirteen chapters of 2 Corinthians, word for word, at the AFII Greek NT interlinear.

2Co chp 1 chp 2 chp 3 chp 4 chp 5 chp 6 chp 7 chp 8 chp 9 chp 10 chp 11 chp 12 chp 13