The Meaning of 2 Corinthians 9:13 Explained

2 Corinthians 9:13

KJV: Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men;

YLT: through the proof of this ministration glorifying God for the subjection of your confession to the good news of the Christ, and for the liberality of the fellowship to them and to all,

Darby: they glorifying God through the proof of this ministration, by reason of your subjection, by profession, to the glad tidings of the Christ, and your free-hearted liberality in communicating towards them and towards all;

ASV: seeing that through the proving of you by this ministration they glorify God for the obedience of your confession unto the gospel of Christ, and for the liberality of your contribution unto them and unto all;

KJV Reverse Interlinear

Whiles by  the experiment  of this  ministration  they glorify  God  for  your  professed  subjection  unto  the gospel  of Christ,  and  for [your] liberal  distribution  unto  them,  and  unto  all  [men]; 

What does 2 Corinthians 9:13 Mean?

Verse Meaning

The Jerusalem believers and others who heard about the Corinthians" gift would glorify God because it demonstrated the vitality of the donors" faith (cf. James 2:14-26 for the alternative). News of the Corinthians" former conduct probably raised some questions about their faith among the Christians in the other churches. All who confess the gospel imply that they follow the teachings of Jesus and His apostles who taught us to love the brethren ( Romans 12:13; et al.). Another reason these onlookers would thank God was that the Corinthians had been sacrificially generous (Gr. haplotes) in their giving. Paul apparently believed that there would be more thanksgiving for the virtues of the Corinthians than for their gift.

Context Summary

2 Corinthians 9:8-15 - Enriched Unto Liberality
We are not really poorer by what we give away; and God will never starve His own almoners. Note the comprehensiveness of 2 Corinthians 9:8. God's grace is like an ocean at full tide. Count the alls: all grace, always, all sufficiency, every good work, and twice the verb abound. When you are going forth to sow, ask God to give you the seed. When after sowing you are hungry, ask God to supply you with bread. When you are discouraged at the results, ask God to increase the fruit. We sow the seed, whether of the gospel, or of money to aid its circulation, and lo! we reap a harvest of thanksgiving to God and of love to those who have given. But who can ever measure the thanks and love which are due to God for having given the Gift that includes all gifts! But have we accepted it? Do we use it?
Remember to look to God for your own supplies of spiritual nourishment, and specially for your seed of thought or money, of word or act. Leave the increase with Him. Hold all that God has given you as a trustee holds property for others. Administer God's good gifts, giving people continual cause to glorify and praise Him for your exhibition of the essential nature of His holy gospel. [source]

Chapter Summary: 2 Corinthians 9

1  He yields the reason why he sent Titus and his brothers beforehand
6  And he proceeds in stirring them up to a bountiful alms, as being but a kind of sowing of seed,
10  which shall return a great increase to them,
13  and occasion a great sacrifice of thanksgivings unto God

Greek Commentary for 2 Corinthians 9:13

Seeing that they glorify God [δοχαζοντες τον τεον]
Anacoluthon again. The nominative participle used independently like πλουτιζομενοι — ploutizomenoi in 2 Corinthians 9:11. [source]
Obedience [υποταγηι]
Late and rare word from υποτασσω — hupotassō to subject, middle to obey. Only in Paul in N.T. Of your confession (της ομολογιας υμων — tēs homologias humōn). Old word from ομολογεω — homologeō (ομολογοσ ομου λεγω — homologosαπλοτητι της κοινωνιας — homouκοινωνια — legō), to say together. It is either to profess (Latin profiteor, to declare openly) or to confess (Latin confiteor, to declare fully, to say the same thing as another). Both confess and profess are used to translate the verb and each idea is present in the substantive. Only the context can decide. Actions speak louder than words. The brethren in Jerusalem will know by this collection that Gentiles make as good Christians as Jews. For the liberality of your contribution This is the point that matters just now. Paul drives it home. On this use of Koinéōnia see 2 Corinthians 8:4. [source]
Of your confession [της ομολογιας υμων]
Old word from ομολογεω — homologeō Both confess and profess are used to translate the verb and each idea is present in the substantive. Only the context can decide. Actions speak louder than words. The brethren in Jerusalem will know by this collection that Gentiles make as good Christians as Jews. [source]
For the liberality of your contribution [haplotēti tēs Koinéōnias)]
This is the point that matters just now. Paul drives it home. On this use of Koinéōnia see 2 Corinthians 8:4. [source]
Experiment of this ministration [δοκιμῆς τῆς διακονίας ταύτης]
Commentators differ as to the interpretation; the difference hinging on the question whether the trial (experiment) applies to the service itself, or to those who render it: hence either “the proving of you by this ministration,” as Rev., or the tried character of this ministration. Δοκιμή may mean, either the process of proving or the state of being approved, approvedness. The difference is immaterial. [source]
Your professed subjection [ὑποταγῇ τῆς ὁμολογίας ὑμῶν]
A vicious hendiadys. Lit., as Rev., the obedience of your confession; that is, the obedience which results from your christian confession. Ὁμολογία is once rendered in A.V. confession, 1 Timothy 6:13; and elsewhere profession. Both renderings occur in 1 Timothy 6:12, 1 Timothy 6:13. Rev., in every case, confession. A similar variation occurs in the rendering of ὁμολογέω , though in all but five of the twenty-three instances confess is used. Rev. retains profess in Matthew 7:23; Titus 1:16, and changes to confess in 1 Timothy 6:12. In Matthew 14:7, promised (A.V. and Rev., see note), and in Hebrews 13:15, giving thanks; Rev., which make confession. Etymologically, confession is the literal rendering of ὁμολογία , which is from ὁμόν together λέγω tosay; con together, fateor to say. The fundamental idea is that of saying the same thing as another; while profess (pro forth, fateor to say ) is to declare openly. Hence, to profess Christ is to declare Him publicly as our Lord: to confess Christ is to declare agreement with all that He says. When Christ confesses His followers before the world, He makes a declaration in agreement with what is in His heart concerning them. Similarly, when He declares to the wicked “I never knew you” (“then will I profess, ὁμολογήσω ”), a similar agreement between His thought and His declaration is implied. The two ideas run into each other, and the Rev. is right in the few cases in which it retains profess, since confess would be ambiguous. See, for example, Titus 1:16. [source]
Liberal distribution [ἁπλότητι τῆς κοινωνίας]
Rev., correctly, liberality of your contribution. Κοινωνία communionincludes the idea of communication of material things, and hence sometimes means that which is communicated. See on Acts 2:42; so Romans 15:26; Hebrews 13:16. Compare the similar use of κοινωνέω , Romans 12:13, distributing; Philemon 4:15, communicated. [source]

Reverse Greek Commentary Search for 2 Corinthians 9:13

Acts 2:42 Fellowship [κοινωνιαι]
Old word from κοινωνος — Koinōnos (partner, sharer in common interest) and this from κοινος — Koinos what is common to all. This partnership involves participation in, as the blood of Christ (Philemon 2:1) or co-operation in the work of the gospel (Philemon 1:5) or contribution for those in need (2 Corinthians 8:4; 2 Corinthians 9:13). Hence there is wide diversity of opinion concerning the precise meaning of κοινωνια — Koinōnia in this verse. It may refer to the distribution of funds in Acts 2:44 or to the oneness of spirit in the community of believers or to the Lord‘s Supper (as in 1 Corinthians 10:16) in the sense of communion or to the fellowship in the common meals or αγαπαε — agapae (love-feasts). The breaking of bread (τηι κλασει του αρτου — tēi klasei tou artou). The word κλασις — klasis is an old word, but used only by Luke in the N.T. (Luke 24:35; Acts 2:42), though the verb κλαω — klaō occurs in other parts of the N.T. as in Acts 2:46. The problem here is whether Luke refers to the ordinary meal as in Luke 24:35 or to the Lord‘s Supper. The same verb κλαω — klaō is used of breaking bread at the ordinary meal (Luke 24:30) or the Lord‘s Supper (Luke 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord‘s Supper at first, a combination called αγαπαι — agapai or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1 Corinthians 11:20. Hence it is possible that what is referred to here is the Lord‘s Supper following the ordinary meal. “To simply explain τηι κλασει του αρτου — tēi klasei tou artou as=‹The Holy Communion‘ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Acts 20:7 they seem to have come together especially for the observance of the Lord‘s Supper. Perhaps there is no way to settle the point conclusively here. The prayers Services where they prayed as in Acts 1:14, in the temple (Acts 3:1), in their homes (Acts 4:23). [source]
Romans 12:8 Simplicity [ἁπλότητι]
See on single, Matthew 6:22, and compare James 1:5, where it is said that God gives ἁπλῶς simplySee note there. In 2 Corinthians 8:2; 2 Corinthians 9:11, 2 Corinthians 9:13, the A.V. gives liberality; and in James 1:5, liberally. Rev. accepts this in the last-named passage, but gives singleness in margin. In all the others liberality is, at best, very doubtful. The sense is unusual, and the rendering simplicity or singleness is defensible in all the passages. [source]
Romans 12:13 Communicating [κοινωνουντες]
“Contributing.” From κοινωνεω — Koinéōneō for which see note on 2 Corinthians 9:13. Paul had raised a great collection for the poor saints in Jerusalem. [source]
Romans 15:26 A certain contribution [κοινωνιαν τινα]
Put thus because it was unknown to the Romans. For this sense of κοινωνιαν — Koinéōnian see 2 Corinthians 8:4; 2 Corinthians 9:13. For the poor among the saints (εις τους πτωχους των αγιων — eis tous ptōchous tōn hagiōn). Partitive genitive. Not all there were poor, but Acts 4:32-5:11; Acts 6:1-6; Acts 11:29.; Galatians 2:10 prove that many were. [source]
1 Corinthians 1:9 Through whom [δι ου]
God is the agent Old word from κοινωνος — Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
1 Corinthians 1:9 Into the fellowship [εις κοινωνιαν]
Old word from κοινωνος — Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
2 Corinthians 2:9 That I might know the proof of you [ινα γνω την δοκιμην υμων]
Ingressive second aorist active subjunctive, come to know. Δοκιμη — Dokimē is proof by testing. Late word from δοκιμος — dokimos and is in Dioscorides, medical writer in reign of Hadrian. Earliest use in Paul and only in him in N.T. (2 Corinthians 2:9; 2 Corinthians 8:2; 2 Corinthians 9:13; 2 Corinthians 13:3; Romans 5:4; Philemon 2:22). [source]
Galatians 2:5 We gave place by subjection [εἴξαμεν τῇ ὑποταγῇ]
We, Paul and Barnabas. Gave place or yielded, N.T.oBy the subjection which was demanded of us. The noun only in Paul and the Pastorals, and always in the sense of self- subjection. Comp. 2 Corinthians 9:13; 1 Timothy 2:11; 1 Timothy 3:4. [source]
Galatians 2:5 No, not for an hour [ουδε προς ωραν]
Pointed denial that he and Barnabas yielded at all “in the way of subjection” The compromisers pleaded for the circumcision of Titus “because of the false brethren” in order to have peace. The old verb εικω — eikō to yield, occurs here alone in the N.T. See note on 2 Corinthians 9:13 for υποταγη — hupotagē [source]
Philippians 1:5 For your fellowship [επι τηι κοινωνιαι υμων]
“On the basis of your contribution” as in 2 Corinthians 8:4; 2 Corinthians 9:13; Acts 2:42. The particular kind of “partnership” or “fellowship” involved is the contribution made by the Philippians for the spread of the gospel (Phlippians 1:7 συγκοινωνους — sugKoinéōnous and Phlippians 4:14 where συγκοινωνησαντες — sugKoinéōnēsantes occurs). [source]
Philippians 2:22 The proof [την δοκιμην]
“The test” as of metals (2 Corinthians 2:9; 2 Corinthians 9:13). Three times they had seen Timothy (Acts 16:13; Acts 19:22; Acts 20:3.). [source]
1 Thessalonians 1:5 Our gospel [το ευαγγελιον ημων]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον — euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας — egenēthē eis humās). First aorist passive indicative of γινομαι — ginomai in practically same sense as εγενετο — egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας — eis humās like the Koiné{[28928]}š is little more than the dative υμιν — humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις — logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι — dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν — dunamis In the Holy Spirit and much assurance (λογωι δυναμει — en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι — en repeated with πληροπορεω — logōiκατως οιδατε — dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
1 Timothy 6:12 Professed a good profession [ὡμολόγησας τὴν καλὴν ὁμολογίαν]
Both the verb and the noun in Paul, but this combination only here. For the use of καλός goodsee 1 Timothy 1:18, and 1 Timothy 6:12. Rend. confessed the good confession, and see on your professed subjection, 2 Corinthians 9:13. It is important to preserve the force of the article, a point in which the A.V. is often at fault. [source]
1 Timothy 3:4 Having in subjection [ἔχοντα ἐν ὑποταγῇ]
The phrase is unique in N.T. Ὑποταγή subjectionis a Pauline word: see 2 Corinthians 9:13; Galatians 2:5. olxx. [source]
1 Timothy 2:11 In all subjection [εν πασηι υποταγηι]
Late word (Dion. Hal., papyri), in N.T. only here, 2 Corinthians 9:13; Galatians 2:5. See 1 Corinthians 14:33-35. [source]
Titus 1:16 They profess [ὁμολογοῦσιν]
Better, confess. See on 2 Corinthians 9:13, and comp. 1 Timothy 6:12. Not loudly and publicly profess (as Huther), but confess as opposed to deny (John 1:20); comp. Hebrews 11:13; Romans 10:9, Romans 10:10. [source]
Philemon 1:6 The communication of thy faith [ἡ κοινωνία τῆς πίστεώς σου]
Κοινωνία fellowshipis often used in the active sense of impartation, as communication, contribution, almsgiving. So Romans 15:26; 2 Corinthians 9:13; Hebrews 13:16. This is the sense here: the active sympathy and charity growing out of your faith. [source]
Hebrews 13:16 But to do good and to communicate forget [τῆς δὲ εὐποιΐ̀ας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε]
Lit. but be not forgetful of doing good and communicating. Ἑυποιΐ̀α beneficenceN.T.oolxx, oClass. For κοινωνία communicationof alms, etc., see on Luke 5:10; see on Acts 2:42. See also Romans 15:26; 2 Corinthians 8:4; 2 Corinthians 9:13. Comp. the verb κοινωνεῖν toimpart, Romans 12:13; Romans 15:27; Philemon 4:15. [source]
Hebrews 10:23 Profession of our faith [τὴν ὁμολογίαν τῆς ἐλπίδος]
Rend. “confession of our hope.” Faith does not appear among Ms. readings. It is an innovation of the translators. Hope is the rendering of Tyndale, Coverdale, the Great Bible, the Geneva, the Bishops', and Rheims. On confession see on 2 Corinthians 9:13, and comp. notes on 1 Timothy 6:12, 1 Timothy 6:13. The phrase confession of hope N.T.oThey are steadfastly to confess their hope in God's promise and salvation. Comp. Hebrews 3:6; Hebrews 6:11, Hebrews 6:18; Hebrews 7:19. Hope is here = the object of hope. [source]
Hebrews 13:16 To do good [της ευποιιας]
Genitive case. Late compound from ευποιος — eupoios Genitive case. See 2 Corinthians 9:13 for use for contribution, beneficence. Moffatt notes that the three great definitions of worship and religious service in the N.T. (here, Romans 12:1.; James 1:27) are all inward and ethical. Forget not Prohibition with μη — mē and the present middle imperative of επιλαντανω — epilanthanō (Hebrews 6:10; Hebrews 13:2). Here with the genitive case. Is well pleased Present passive indicative of ευαρεστεω — euaresteō (Hebrews 11:5). With the associative instrumental case τυσιαις — thusiais (sacrifices). [source]
Hebrews 3:1 Holy brethren [αδελποι αγιοι]
Only here in N.T., for αγιοις — hagiois in 1 Thessalonians 5:27 only in late MSS. See Hebrews 2:11 for same idea. First time the author makes direct appeal to the readers, though first person in Hebrews 2:1. Partakers See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις — hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω — katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν — ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον — Iēsoun and note the single article αποστολος — ton This is the only time in the N.T. that Jesus is called αποστελλω — apostolos though he often used απεστειλας — apostellō of God‘s sending him forth as in John 17:3 (αποστολος — apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης — apostolos is Ionic for ομολογια — presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω — homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον — homologeō (λεγω — homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
Hebrews 3:1 Partakers [μετοχοι]
See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις — hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω — katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν — ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον — Iēsoun and note the single article αποστολος — ton This is the only time in the N.T. that Jesus is called αποστελλω — apostolos though he often used απεστειλας — apostellō of God‘s sending him forth as in John 17:3 (αποστολος — apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης — apostolos is Ionic for ομολογια — presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω — homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον — homologeō (λεγω — homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
Hebrews 3:1 Of a heavenly calling [κλησεως επουρανιου]
Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις — hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω — katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν — ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον — Iēsoun and note the single article αποστολος — ton This is the only time in the N.T. that Jesus is called αποστελλω — apostolos though he often used απεστειλας — apostellō of God‘s sending him forth as in John 17:3 (αποστολος — apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης — apostolos is Ionic for ομολογια — presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω — homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον — homologeō (λεγω — homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
Hebrews 3:1 Consider [κατανοησατε]
First aorist active imperative of κατανοεω — katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν — ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον — Iēsoun and note the single article αποστολος — ton This is the only time in the N.T. that Jesus is called αποστελλω — apostolos though he often used απεστειλας — apostellō of God‘s sending him forth as in John 17:3 (αποστολος — apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης — apostolos is Ionic for ομολογια — presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω — homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον — homologeō (λεγω — homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]

What do the individual words in 2 Corinthians 9:13 mean?

through the proof of the service this [they] glorifying - God at the submission of confession of you to the gospel - of Christ and [the] generosity participation toward them all
διὰ τῆς δοκιμῆς τῆς διακονίας ταύτης δοξάζοντες τὸν Θεὸν ἐπὶ τῇ ὑποταγῇ ὁμολογίας ὑμῶν εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ καὶ ἁπλότητι κοινωνίας εἰς αὐτοὺς πάντας

διὰ  through 
Parse: Preposition
Root: διά  
Sense: through.
δοκιμῆς  proof 
Parse: Noun, Genitive Feminine Singular
Root: δοκιμή  
Sense: proving, trial.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
διακονίας  service 
Parse: Noun, Genitive Feminine Singular
Root: διακονία 
Sense: service, ministering, esp.
ταύτης  this 
Parse: Demonstrative Pronoun, Genitive Feminine Singular
Root: οὗτος  
Sense: this.
δοξάζοντες  [they]  glorifying 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: δοξάζω  
Sense: to think, suppose, be of opinion.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεὸν  God 
Parse: Noun, Accusative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἐπὶ  at 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
ὑποταγῇ  submission 
Parse: Noun, Dative Feminine Singular
Root: ὑποταγή  
Sense: the act of subjecting.
ὁμολογίας  of  confession 
Parse: Noun, Genitive Feminine Singular
Root: ὁμολογία  
Sense: profession.
ὑμῶν  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.
εὐαγγέλιον  gospel 
Parse: Noun, Accusative Neuter Singular
Root: εὐαγγέλιον  
Sense: a reward for good tidings.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Χριστοῦ  of  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
ἁπλότητι  [the]  generosity 
Parse: Noun, Dative Feminine Singular
Root: ἁπλότης  
Sense: singleness, simplicity, sincerity, mental honesty.
κοινωνίας  participation 
Parse: Noun, Genitive Feminine Singular
Root: κοινωνία  
Sense: fellowship, association, community, communion, joint participation, intercourse.
εἰς  toward 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.