Boasting and Integrity: A Koine and Classical Greek Comparison of 2 Corinthians 7:14

Ὅτι εἴ τι αὐτῷ ὑπὲρ ὑμῶν κεκαύχημαι, οὐ κατῃσχύνθην, ἀλλ’ ὡς πάντα ἐν ἀληθείᾳ ἐλαλήσαμεν ὑμῖν, οὕτω καὶ ἡ καύχησις ἡμῶν ἡ ἐπὶ Τίτου ἀλήθεια ἐγενήθη. (2 Corinthians 7:14)

For if I have boasted anything to him about you, I was not put to shame; but just as everything we said to you was in truth, so also our boasting to Titus proved to be true.

Koine Greek Grammar and Syntax Analysis

• ὅτι — Causal conjunction: “for,” introducing the reason for the previous statement.
• εἴ τι… κεκαύχημαι — Conditional clause: εἴ + aorist or perfect. κεκαύχημαι is perfect middle/passive indicative, 1st person singular of καυχάομαι: “I have boasted.” τι = “anything.”
• αὐτῷ — Dative singular masculine: “to him,” i.e., Titus.
• ὑπὲρ ὑμῶν — Preposition ὑπὲρ + genitive: “about you,” with a sense of advocacy or representation.
• οὐ κατῃσχύνθην — Aorist passive indicative, 1st person singular from καταισχύνω: “I was not put to shame.” Implying that his confidence in them was vindicated.
• ἀλλ’ ὡς πάντα ἐν ἀληθείᾳ ἐλαλήσαμεν — Contrast clause: “but just as everything we spoke to you was in truth.” ἐλαλήσαμεν = aorist active indicative, 1st plural.
• οὕτω καὶ ἡ καύχησις… ἀλήθεια ἐγενήθη — οὕτω καὶ = “so also.” ἡ καύχησις ἡμῶν ἡ ἐπὶ Τίτου: “our boasting concerning Titus.” ἐγενήθη = aorist middle indicative 3rd singular of γίνομαι: “became.” The boast proved to be true.

Comparison with Classical Greek Usage

• καυχάομαι / καύχησις — Rare in Classical Greek, where boasting (if mentioned) is generally negative and expressed with verbs like ἀλαζονεύομαι or μεγαλοπρεπέομαι. In Koine, καυχάομαι is redefined as spiritual confidence or joy.
• ὑπὲρ + genitive — Classical Greek uses ὑπὲρ with genitive for “on behalf of” or “concerning.” The usage here is consistent with both dialects, though in Paul it often carries emotional or pastoral weight.
• ἐν ἀληθείᾳ — Both Classical and Koine use ἐν + dative for manner. However, in Koine this phrase often reflects theological truth, not just factual correctness.
• οὐ κατῃσχύνθην — Classical authors rarely speak of “shame” in such relational, communal contexts. In Koine, “being put to shame” often reflects divine or communal vindication.
• ἡ καύχησις… ἀλήθεια ἐγενήθη — The personification of καύχησις becoming ἀλήθεια is a Pauline rhetorical flourish. Classical Greek would express this through an impersonal verb or metaphorical phrase, avoiding identity-equivalence between abstract nouns.

Semantic and Stylistic Shifts

• Redemption of boasting — In Koine, especially Paul, καυχάομαι is redeemed to express appropriate pride or joyful confidence in others. In Classical Greek, boasting is almost always censured.
• Pastoral rhetoric — Paul’s phrase “I was not put to shame” conveys emotional investment and vindication. Classical writers would use honor/shame language more formally (e.g., in civic or forensic contexts).
• Truth as alignment — The phrase “our boasting… became truth” reflects the Koine idea of speech aligning with reality and God’s work. Classical Greek separates logos from ontological outcomes more strictly.
• Parallel structure for emphasis — The repetition of “just as… so also…” (ὡς… οὕτω καὶ…) is a Hebraic and Koine rhetorical device. Classical Greek tends toward chiastic or more varied parallelism.

Koine and Classical Comparison Table