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2 Korintus 12

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NCB · Alkitab Konsensus Baru

1To boast is necessary, though indeed not profitable; but I will come to visions and revelations of the Lord. 2I know a man in Christ who fourteen years ago—whether in the body I do not know, or whether outside the body I do not know, God knows—was caught up as far as the third heaven. 3And I know such a man—whether in the body or apart from the body I do not know, God knows— 4that he was caught up into Paradise and heard unutterable utterances, which it is not permitted for a man to speak. 5On behalf of such a one I will boast, but on behalf of myself I will not boast, except in my weaknesses. 6For if I want to boast, I will not be a fool, for I will speak the truth; but I refrain, so that no one may credit to me more than what he sees in me or hears anything from me. 7And because of the extraordinary greatness of the revelations—therefore, so that I might not be overly exalted, a thorn was given to me in the flesh, a messenger of Satan to batter me, so that I might not be overly exalted. 8Concerning this I pleaded with the Lord three times that it might depart from me. 9And he has said to me, “My grace is sufficient for you, for my power is perfected in weakness.” Most gladly therefore I will rather boast in my weaknesses, so that the power of Christ may dwell upon me. 10Therefore I take pleasure in weaknesses, in insults, in hardships, in persecutions and in distresses, for Christ; for whenever I am weak, then I am powerful. 11I have become a fool in boasting; you compelled me. For I ought to have been commended by you, for I was in nothing inferior to the super-apostles, even if I am nothing. 12The signs indeed of an apostle were accomplished among you in all endurance, in signs and wonders and works of power. 13For in what were you made inferior to the rest of the churches, except that I myself was not a burden to you? Forgive me this injustice! 14Look, this is the third time I am ready to come to you, and I will not be a burden to you; for I do not seek what is yours, but you. For the children ought not to save up for the parents, but the parents for the children. 15And I will most gladly spend and be fully expended for your souls. If I love you more abundantly, am I loved less? 16But let it be so, I myself did not burden you; but being crafty, I took you by deceit. 17Did I exploit you through anyone of those whom I have sent to you? 18I urged Titus, and I sent the brother with him. Did Titus exploit you? Did we not walk in the same spirit? Did we not walk in the same steps? 19All this time do you think that we are defending ourselves to you? In the sight of God we speak in Christ. But all things, beloved, are for your building up. 20For I fear, lest somehow when I come, I may find you not what kind I want, and I may be found by you what kind you do not want; lest somehow there be strife, jealousy, outbursts of wrath, selfish ambitions, slanders, gossipings, arrogant swellings, disorders; 21lest when I come again my God should humble me before you, and I should mourn over many of those who have sinned previously and have not repented of the uncleanness, sexual immorality, and sensuality which they practiced.

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Hal yang disepakati oleh tradisi

Christian traditions widely agree that Paul defends his apostleship by paradoxically boasting of his weaknesses and the grace given to endure them, rather than relying on his profound mystical experiences. There is also extensive agreement that the 'thorn in the flesh' demonstrates God's sovereign providence in utilizing severe spiritual trials to foster humility, and that God's denial of Paul's prayer establishes He does not guarantee physical healing but may instead provide sufficient grace… Masuk untuk membaca konsensus penuh →

Letak perbedaan tradisi

  • Paul's translation to the 'third heaven' represents a temporary participation in the beatific vision and the highest form of intellectual vision.

    catholic: AFFIRM; orthodox: DENY

  • Paul's journey to the 'third heaven' serves as a biblical template validating modern prophetic visions and continuing ecstatic realities of life in the Spirit.

    orthodox: DENY; lutheran: DENY; reformed: DENY; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: DENY

  • Paul's refusal to boast in his extraordinary visions serves as a scriptural warning against 'enthusiasm' and the active seeking of unmediated spiritual revelations or ecstatic consolations.

    orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; pentecostal: DENY

  • Authentic Christian mysticism requires holding transcendent ecstatic revelation and acute human frailty in inseparable tension.

    orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; pentecostal: AFFIRM; restorationist: DENY

  • The 'thorn in the flesh' is interpreted primarily as external human adversaries and persecutors of the Gospel, rather than a literal physical illness.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: DENY; lutheran: DENY; methodist: DENY; pentecostal: QUALIFY; restorationist: DENY

  • The 'signs, wonders, and mighty deeds' mentioned by Paul were distinct, unrepeatable authentications of the foundational apostolic office that ceased after the apostolic era.

    reformed: AFFIRM; pentecostal: DENY; restorationist: AFFIRM

  • The 'signs of an apostle' represent normative, eschatological manifestations of the Holy Spirit that continue to validate gospel ministry today.

    lutheran: DENY; reformed: DENY; pentecostal: AFFIRM; restorationist: DENY

  • Paul's sacrificial willingness to 'spend and be spent' for the Corinthians establishes the foundational model for selfless, cross-bearing pastoral and priestly ministry.

    orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: QUALIFY; baptist: QUALIFY; methodist: AFFIRM; anabaptist: QUALIFY; adventist: QUALIFY

  • Paul's refusal to burden the church financially provides a biblical model for unpaid, bi-vocational ministry and congregational mutual aid.

    baptist: QUALIFY; anabaptist: AFFIRM; restorationist: QUALIFY

  • Paul's fear of finding unrepentant uncleanness, factions, and strife provides a direct biblical mandate for rigorous communal church discipline and the ban.

    oriental-orthodox: QUALIFY; reformed: QUALIFY; baptist: QUALIFY; methodist: QUALIFY; anabaptist: AFFIRM; restorationist: QUALIFY

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Catholic

In this chapter, Paul concludes his 'fool's speech' by defending his apostolic authority not through his undeniable spiritual privileges, but through his profound weaknesses. He reluctantly recounts a deeply personal mystical experience of being caught up to the 'third heaven' and 'paradise' fourteen years prior (vv. 1-4). However, to prevent pride, he was given a 'thorn in the flesh'—a messenger of Satan (v. 7). Paul's three-fold plea for its removal is answered by the Lord's declaration that divine power is perfected in human weakness (vv. 8-9). Paul thus frames his apostolic credentials not only through the 'signs and wonders' he performed (v. 12) but through his willing endurance of suffering. The chapter closes with Paul's pastoral anxiety that upon his return, he will find the Corinthian community fractured by discord and unrepentant of severe moral failings (vv. 20-21). Reception: This chapter is a foundational text for Catholic mystical theology, with distinct but complementary emphases in the Latin and Eastern traditions. In the Latin West, Augustine's 'De Genesi ad litteram' uses Paul's ascent to the 'third heaven' (v. 2) to establish a tripartite hierarchy of vision (corporeal, spiritual/imaginative, and intellectual), placing Paul's experience at the pinnacle as an intellectual vision of divine truth. Thomas Aquinas ('Summa Theologica') builds upon this, concluding that Paul was granted a transient experience of the beatific vision—seeing God's essence—while still a pilgrim. In the Eastern Catholic tradition, the emphasis is heavily apophatic. Gregory Palamas ('The Triads') points to Paul's repeated epistemological suspension—'whether in the body, or out of the body, I know not' (vv. 2-3)—as proof that the experience of the uncreated light supersedes the natural capacities of both the body and the intellect. The 'thorn in the flesh' (v. 7) has been diversely interpreted. While some later Western ascetics read it as concupiscence or carnal temptation, the dominant Patristic view, championed by John Chrysostom ('Homilies on 2 Corinthians'), identifies the 'messenger of Satan' as the external adversaries and persecutors who violently opposed Paul's ministry. Dogmatically, the Lord's response, 'My grace is sufficient for thee' (v. 9), was employed by the Council of Trent ('Decree on Justification') to affirm that God never abandons the justified; He always provides adequate grace to endure trials and resist mortal sin. Furthermore, the Latin reception of verse 21 was deeply shaped by the Vulgate translation 'non egerunt poenitentiam' ('have not done penance' in the Douay-Rheims), firmly rooting the necessity of external, sacramental acts of penance for grave sins like fornication and uncleanness.

Eastern Orthodox

In response to the boasting of rival 'super-apostles,' Paul reluctantly recounts a profound mystical experience from fourteen years prior—an ascent to the third heaven and Paradise, where he heard unspeakable words (vv. 1-4). Deliberately subverting the expected apostolic boast, he shifts his focus from these unutterable revelations to his present weaknesses. He reveals that a 'thorn in the flesh, a messenger of Satan' was given to him to prevent spiritual pride (v. 7). When he begged for its removal, the Lord replied that divine power is perfected in human weakness (v. 9). Paul concludes by defending his apostolic signs and his self-supporting ministry, expressing deep pastoral anxiety that he might find the Corinthians unrepentant of their factionalism and immorality upon his arrival (vv. 12-21). Reception: The Eastern Orthodox Church receives this chapter as a primary scriptural foundation for apophatic theology, hesychasm, and the ascetic understanding of trials. Paul’s rapture to the 'third heaven' and his hearing of 'unspeakable words' (vv. 2-4) solidify the Orthodox insistence that the true experience of God transcends human language and rational concepts. St. Gregory Palamas repeatedly appeals to this passage to defend the hesychastic vision of the uncreated light. For Palamas, Paul’s confession of not knowing 'whether in the body or out of the body' proves that the highest vision of God is neither a natural sensory function nor a purely intellectual one; rather, it is a spiritual illumination that transcends natural faculties, even while the body miraculously participates in it. Regarding the 'thorn in the flesh' (v. 7), Orthodox tradition often emphasizes spiritual and external trials over literal medical diagnoses. St. John Chrysostom explicitly rejects the interpretation that the thorn was a bodily illness (such as a chronic headache), arguing instead that it refers to the unrelenting adversaries, persecutors, and enemies of the Gospel who constantly hindered Paul's work. God permitted these demonic hindrances to safeguard Paul's humility. The Lord's response, 'My power is made perfect in weakness' (v. 9), perfectly articulates the Orthodox understanding of synergy and theosis: God's uncreated energies operate most fully in a soul that has achieved kenosis (self-emptying) and profound humility, thus preventing spiritual delusion (prelest).

Oriental Orthodox

Paul recounts an extraordinary visionary experience from fourteen years prior, in which a man in Christ was caught up to the 'third heaven' and 'Paradise,' hearing unutterable words (vv. 1-4). To prevent him from becoming spiritually proud due to these surpassing revelations, Paul states he was given a 'thorn in the flesh,' described as a messenger of Satan to buffet him (v. 7). Despite pleading with the Lord three times for its removal, he receives the profound answer that divine grace is sufficient and that divine power is perfected in human weakness (vv. 8-9). Consequently, Paul chooses to boast not in his visions, but in his infirmities, persecutions, and distresses, recognizing that his weakness is the conduit for Christ's strength (v. 10). He then defends his apostolic legitimacy—evidenced by signs, wonders, and patient endurance—while expressing his deep love for the Corinthians and his refusal to be a financial burden to them (vv. 11-18). The chapter concludes with Paul's anxious fear that upon his return, he might find the community fractured by strife and unrepentant of sexual immorality, which would cause him great mourning and require God to humble him among them (vv. 19-21). Reception: In the Oriental Orthodox tradition, this chapter is a foundational text for ascetic theology and mystical experience. The Coptic and Syriac desert traditions read Paul's ascent to the 'third heaven' and 'Paradise' (vv. 2-4) as the paradigm for the contemplative soul's encounter with the divine. Ephrem the Syrian interprets this vision as revealing the layered, exalted topography of the spiritual realm, where the 'unspeakable words' reflect the hidden, inaccessible mysteries of God. Simultaneously, the 'thorn in the flesh' (v. 7) serves as a crucial ascetic principle. Writers such as Pseudo-Macarius view the thorn—a 'messenger of Satan'—as a divine economy: God permits demonic affliction or physical suffering even for the most spiritually advanced, precisely to safeguard them from the passion of pride. Humility, therefore, remains the necessary counterbalance to divine revelation. Furthermore, a miaphysite Christological lens is applied to the Lord’s response, 'my power is made perfect in weakness' (v. 9). Severus of Antioch emphasizes that just as the incarnate Word assumed genuine human frailty, divine power is manifestly glorified through human weakness. The patient endurance of suffering, rather than the mere performance of 'signs and wonders' (v. 12), becomes the ultimate validation of apostolic and Christian witness.

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WEB · World English Bible

1It is doubtless not profitable for me to boast, but I will come to visions and revelations of the Lord. 2I know a man in Christ who was caught up into the third heaven fourteen years ago—whether in the body, I don’t know, or whether out of the body, I don’t know; God knows. 3I know such a man (whether in the body, or outside of the body, I don’t know; God knows), 4how he was caught up into Paradise and heard unspeakable words, which it is not lawful for a man to utter. 5On behalf of such a one I will boast, but on my own behalf I will not boast, except in my weaknesses. 6For if I would desire to boast, I will not be foolish; for I will speak the truth. But I refrain, so that no man may think more of me than that which he sees in me or hears from me. 7By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, a thorn in the flesh was given to me: a messenger of Satan to torment me, that I should not be exalted excessively. 8Concerning this thing, I begged the Lord three times that it might depart from me. 9He has said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me. 10Therefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, and in distresses, for Christ’s sake. For when I am weak, then am I strong. 11I have become foolish in boasting. You compelled me, for I ought to have been commended by you, for I am in no way inferior to the very best apostles, though I am nothing. 12Truly the signs of an apostle were worked among you in all perseverance, in signs and wonders and mighty works. 13For what is there in which you were made inferior to the rest of the assemblies, unless it is that I myself was not a burden to you? Forgive me this wrong! 14Behold, this is the third time I am ready to come to you, and I will not be a burden to you; for I seek not your possessions, but you. For the children ought not to save up for the parents, but the parents for the children. 15I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less? 16Even so, I myself didn’t burden you. But you might say that being crafty, I caught you with deception. 17Did I take advantage of you by anyone of those whom I have sent to you? 18I exhorted Titus, and I sent the brother with him. Did Titus take any advantage of you? Didn’t we walk in the same spirit? Didn’t we walk in the same steps? 19Again, do you think that we are excusing ourselves to you? In the sight of God we speak in Christ. But all things, beloved, are for your edifying. 20For I am afraid that perhaps when I come, I might find you not the way I want to, and that I might be found by you as you don’t desire, that perhaps there would be strife, jealousy, outbursts of anger, factions, slander, whisperings, proud thoughts, or riots, 21that again when I come my God would humble me before you, and I would mourn for many of those who have sinned before now, and not repented of the uncleanness, sexual immorality, and lustfulness which they committed.

KJV · King James Version

1It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. 2I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. 3And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) 4How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. 5Of such an one will I glory: yet of myself I will not glory, but in mine infirmities. 6For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me. 7And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. 8For this thing I besought the Lord thrice, that it might depart from me. 9And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. 10Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong. 11I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing. 12Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. 13For what is it wherein ye were inferior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong. 14Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children. 15And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved. 16But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile. 17Did I make a gain of you by any of them whom I sent unto you? 18I desired Titus, and with him I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps? 19Again, think ye that we excuse ourselves unto you? we speak before God in Christ: but we do all things, dearly beloved, for your edifying. 20For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults: 21And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed.

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Perbedaan yang mengubah makna (57)
  • v2 [grammatical]: (vv 2, 3) Tense/aspect of the verb translated 'know' — “know” (WEB, ASV, DARBY, DRC) vs “knew” (KJV, WEBSTER) vs “have known” (YLT)
  • v2 [lexical]: (vv 2, 3) Phrasing of not knowing ('know not' vs 'cannot tell') — “know not” (ASV, DARBY, DRC) vs “cannot tell or whether” (KJV, WEBSTER) vs “don’t know” (WEB) vs “have not known” (YLT)
  • v3 [lexical]: Translation of the preposition denoting separation from the body — “or out of” (KJV, DARBY, WEBSTER, DRC) vs “outside” (WEB) vs “apart from” (ASV) vs “whether” (YLT)
  • v3 [grammatical]: Tense/aspect of the verb translated 'knows' — “knoweth” (KJV, ASV, WEBSTER, DRC) vs “knows” (WEB, DARBY) vs “hath known” (YLT)
  • v4 [lexical]: Translation of the phrase describing the words heard in paradise — “unspeakable words which” (WEB, KJV, ASV, WEBSTER) vs “unutterable sayings that” (YLT) vs “things said” (DARBY) vs “secret” (DRC)
  • v4 [lexical]: Translation of the word denoting permission or capability — “lawful for a” (WEB, KJV, ASV, WEBSTER) vs “possible” (YLT) vs “allowed to” (DARBY) vs “granted to” (DRC)
  • v5 [lexical]: Translation of the preposition meaning 'for' or 'on behalf of' — “Of” (KJV, YLT, DARBY, WEBSTER) vs “On behalf” (WEB, ASV) vs “For” (DRC)
  • v5 [lexical]: Phrasing of the exception ('except', 'but', 'save', 'unless') — “boast except” (WEB, YLT) vs “not glory but” (KJV, WEBSTER) vs “save” (ASV) vs “boast unless” (DARBY) vs “nothing” (DRC)
  • v5 [lexical]: (vv 5, 9, 10) Translation of the word for 'weaknesses' or 'infirmities' — “my weaknesses” (WEB, ASV, DARBY) vs “my” (YLT, WEBSTER, DRC) vs “mine infirmities” (KJV)
  • v6 [lexical]: Translation of the conditional conjunction — “if” (WEB, ASV, YLT, DARBY) vs “though” (KJV, WEBSTER, DRC)
  • v6 [lexical]: Translation of the verb for desiring or willing — “would desire” (WEB, KJV, WEBSTER) vs “should” (ASV) vs “may wish” (YLT) vs “shall” (DARBY) vs “should have a mind” (DRC)
  • v6 [lexical]: Translation of the verb for 'boast' or 'glory' — “glory” (KJV, ASV, WEBSTER, DRC) vs “boast” (WEB, YLT, DARBY)
  • v6 [stylistic]: Choice of future auxiliary verb ('shall' vs 'will') — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v6 [grammatical]: Rendering of the term for 'fool' as a noun or an adjective — “a fool” (KJV, YLT, DARBY, WEBSTER) vs “foolish” (WEB, ASV, DRC)
  • v6 [grammatical]: Phrasing of the comparison ('above that which' vs 'than') — “above that which” (KJV, ASV, WEBSTER, DRC) vs “than” (WEB) vs “may think anything what” (YLT) vs “what” (DARBY)
  • v6 [lexical]: Phrasing of seeing ('sees' vs 'sees in') — “seeth” (KJV, ASV, WEBSTER) vs “sees in” (WEB) vs “doth see” (YLT) vs “sees” (DARBY) vs “in” (DRC)
  • v6 [lexical]: Phrasing of hearing ('hears from' vs 'heareth of') — “hears from” (WEB) vs “that he heareth of” (KJV) vs “from” (ASV) vs “doth hear anything” (YLT) vs “whatever may hear” (DARBY) vs “what from” (WEBSTER) vs “any thing from” (DRC)
  • v9 [stylistic]: (vv 9, 17) Archaic vs modern preposition — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
  • v9 [lexical]: Phrasing of power being perfected in weakness/infirmity — “weakness Most” (WEB, KJV, ASV, DARBY, WEBSTER) vs “infirmity is perfected” (YLT) vs “infirmity” (DRC)
  • v9 [lexical]: Translation of the verb for resting or dwelling — “rest upon” (KJV, ASV, WEBSTER) vs “on” (WEB, YLT) vs “dwell” (DARBY) vs “dwell in” (DRC)
  • v10 [lexical]: Translation of the conjunction 'Therefore', 'Wherefore', or 'For which cause' — “Therefore” (WEB, KJV, WEBSTER) vs “Wherefore” (ASV, YLT, DARBY) vs “For which cause” (DRC)
  • v10 [lexical]: Translation of the verb meaning to be pleased or take pleasure — “take pleasure” (WEB, KJV, ASV, DARBY, WEBSTER) vs “am well pleased” (YLT) vs “please myself” (DRC)
  • v10 [lexical]: Translation of the word for 'reproaches' or 'insults' — “reproaches” (KJV, WEBSTER, DRC) vs “injuries” (WEB, ASV) vs “damages” (YLT) vs “insults” (DARBY)
  • v10 [lexical]: Translation of the word for 'distresses' or 'straits' — “distresses” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “straits” (DARBY)
  • v10 [interpretive]: Whether to explicitly add 'sake' when translating 'for Christ' — “Christ’s sake” (WEB, KJV, ASV, WEBSTER) vs “Christ” (YLT, DARBY, DRC)
  • v10 [lexical]: Translation of the adjective for 'strong' or 'powerful' — “strong” (WEB, KJV, ASV, WEBSTER) vs “am powerful” (YLT, DARBY) vs “powerful” (DRC)
  • v11 [grammatical]: Auxiliary verb for perfect tense ('am' vs 'have') — “am” (KJV, ASV, WEBSTER, DRC) vs “have” (WEB, YLT, DARBY)
  • v11 [lexical]: Translation of the concessive conjunction phrase — “though” (WEB, KJV, ASV, WEBSTER) vs “even if” (YLT) vs “if also” (DARBY) vs “although” (DRC)
  • v11 [grammatical]: Choice of mood for the verb 'to be' ('am' vs 'be') — “am” (WEB, ASV, YLT, DARBY, WEBSTER) vs “be” (KJV, DRC)
  • v12 [lexical]: Translation of the word for 'patience', 'perseverance', or 'endurance' — “patience in” (KJV, YLT, WEBSTER, DRC) vs “perseverance” (WEB) vs “by” (ASV) vs “endurance” (DARBY)
  • v12 [lexical]: Translation of the word for 'mighty deeds' or 'works' — “mighty deeds” (KJV, YLT, WEBSTER, DRC) vs “works” (WEB, ASV) vs “works of power” (DARBY)
  • v13 [grammatical]: Tense/aspect of the verb ('was' vs 'have been') — “was” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “have” (DARBY)
  • v13 [lexical]: Translation of the verb for 'forgive' or 'pardon' — “forgive” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Pardon” (DRC)
  • v13 [lexical]: Translation of the word for 'wrong' or 'injustice' — “wrong” (WEB, KJV, ASV, WEBSTER) vs “injury” (DARBY, DRC) vs “injustice” (YLT)
  • v14 [lexical]: Rendering of the demonstrative/introductory particles — “this is” (WEB, ASV) vs “Behold the” (KJV, WEBSTER) vs “Lo a” (YLT) vs “this” (DARBY) vs “now” (DRC)
  • v14 [lexical]: Translation of the verb for being a burden — “a burden” (WEB, ASV, YLT) vs “burdensome to you” (KJV, WEBSTER) vs “in laziness a charge” (DARBY) vs “burthensome unto” (DRC)
  • v14 [grammatical]: Use of 'do' support in negative phrasing — “seek” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “do” (DARBY)
  • v14 [interpretive]: Explicitation of the substantive 'yours' as 'possessions' or 'things' — “yours” (KJV, ASV, YLT, WEBSTER) vs “your possessions” (WEB) vs “seek” (DARBY) vs “the things that are” (DRC)
  • v15 [lexical]: Phrasing of the superlative adverb for 'gladly' — “most” (WEB, ASV, YLT, DRC) vs “will very” (KJV, WEBSTER) vs “shall most” (DARBY)
  • v16 [lexical]: Translation of the concession marker — “But be it” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Even” (WEB) vs “And” (YLT)
  • v16 [stylistic]: Emphatic rendering of the first-person pronoun — “did not burden” (KJV, DARBY, WEBSTER) vs “myself didn’t” (WEB) vs “myself” (ASV) vs “I” (YLT) vs “burthen” (DRC)
  • v17 [grammatical]: Choice of demonstrative or objective pronoun — “them” (KJV, ASV, WEBSTER, DRC) vs “those” (WEB, YLT, DARBY)
  • v18 [lexical]: Translation of the verb for 'desired', 'exhorted', or 'urged' — “desired” (KJV, WEBSTER, DRC) vs “exhorted” (WEB, ASV) vs “entreated” (YLT) vs “begged” (DARBY)
  • v18 [lexical]: Translation of the verb for taking advantage or exploiting — “take any advantage” (WEB, ASV) vs “make a gain of” (KJV, WEBSTER) vs “take advantage” (YLT) vs “at all” (DARBY) vs “overreach” (DRC)
  • v18 [grammatical]: Phrasing of the interrogative past verb — “walked” (KJV, ASV, WEBSTER) vs “did” (YLT, DRC) vs “Didn’t” (WEB) vs “have” (DARBY)
  • v18 [grammatical]: Syntax of the repeated negative question — “not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “walk” (WEB) vs “walk did we not” (YLT)
  • v19 [textual]: Textual variation ('Again' vs 'Of old' / 'All this time') — “Again think ye” (KJV, YLT, WEBSTER) vs “do you” (WEB) vs “think all this time” (ASV) vs “have long been supposing” (DARBY) vs “Of old you” (DRC)
  • v19 [grammatical]: Phrasing of the reflexive verb 'excuse' — “to” (YLT, DARBY, WEBSTER, DRC) vs “are excusing to” (WEB) vs “we excuse ourselves unto” (KJV) vs “are excusing” (ASV)
  • v19 [lexical]: Translation of the noun for 'edification' or 'building up' — “edifying” (WEB, KJV, ASV) vs “edification” (WEBSTER, DRC) vs “up-building” (YLT) vs “building up” (DARBY)
  • v20 [grammatical]: Preposition used for agency/relationship with 'found' — “by” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV) vs “of” (ASV)
  • v20 [lexical]: Translation of the terms for arrogance and disorder — “swellings tumults” (KJV, ASV, WEBSTER) vs “proud thoughts or riots” (WEB) vs “puffings up insurrections” (YLT) vs “puffings up disturbances” (DARBY) vs “seditions be among you” (DRC)
  • v21 [lexical]: Translation of the prepositional phrase describing relation to the Corinthians — “among” (KJV, WEBSTER, DRC) vs “before” (WEB, ASV) vs “in regard to” (YLT) vs “as to” (DARBY)
  • v21 [lexical]: Translation of the verb for 'mourn' or 'bewail' — “shall bewail” (KJV, WEBSTER) vs “would mourn for” (WEB) vs “should mourn for” (ASV) vs “may” (YLT) vs “grieve over” (DARBY) vs “mourn” (DRC)
  • v21 [grammatical]: Phrasing of the relative clause identifying the sinners — “of those who” (WEB, DARBY) vs “of them that” (ASV, DRC) vs “which have” (KJV) vs “of those having” (YLT) vs “who” (WEBSTER)
  • v21 [lexical]: Translation of the prefix indicating past action ('before', 'already') — “before” (YLT, DARBY, DRC) vs “already” (KJV, WEBSTER) vs “before now” (WEB) vs “heretofore” (ASV)
  • v21 [lexical]: Translation of the word for 'fornication' or 'sexual immorality' — “and fornication” (KJV, ASV, DARBY, DRC) vs “sexual immorality” (WEB) vs “whoredom” (YLT) vs “lewdness” (WEBSTER)
  • v21 [lexical]: Translation of the word for 'lasciviousness' or 'sensuality' — “lasciviousness which” (KJV, ASV, WEBSTER) vs “that” (YLT, DRC) vs “lustfulness” (WEB) vs “licentiousness” (DARBY)

Di balik halaman ini

Teks sumber. Greek (TAGNT, public-domain critical text). Provided Greek text (a critical eclectic text resembling NA28/SBL, distinct from the Byzantine/TR tradition)

Nama-nama ilahi: Kyrios (Lord), Theos (God).

Turut dikonsultasikan, tapi tidak dihitung dalam konsensus

Academic textual-historical analysis

In academic textual-historical analysis, 2 Corinthians 12 represents the climax of Paul's so-called 'Fool's Speech' (beginning in chapter 11), a sustained parody of Greco-Roman self-commendation conventions (periautologia). Verses 1-4 describe a visionary ascent to the 'third heaven' or 'Paradise.' Scholars note that Paul's use of the third person ('I know a man in Christ') functions as a rhetorical distancing device to mitigate the social stigma of self-aggrandizement. The spatial cosmology of the passage aligns closely with first-century Jewish apocalypticism, which frequently posited multiple, tiered heavens. Verse 7 introduces the heavily debated 'thorn in the flesh' (skolops tē sarki) and 'messenger of Satan.' Philological and historical analyses propose three primary identifications for this affliction: a physical illness (such as ophthalmia or malaria), a psychological/spiritual distress, or external human opposition (often linked to the rival 'super-apostles'). Theologically and rhetorically, the passage juxtaposes the pneumatic claims of Paul's opponents (visions, revelations) with Paul's own subverted boasting in his weaknesses. Verses 14-21 shift from apocalyptic boasting to administrative defense regarding travel plans and financial support, defending Paul and his associate Titus against charges of exploitation.

Jewish interpretation

Read purely as a first-century historical document, Jewish readers approach this chapter as the defense of a Hellenistic Jewish sectarian leader (Paul) attempting to secure his authority over a diaspora community. The immediate focal point for Jewish historical study is Paul's account of a visionary ascent to the 'third heaven' and 'paradise' (vv. 2-4). These verses articulate a layered cosmology and a culture of ecstatic, visionary experience that was present in various streams of Second Temple Judaism. Paul's defensive posture and his reliance on 'visions and revelations' (v. 1) to validate his authority illustrate the sociological tensions of charismatic leadership in early first-century Jewish and Jewish-adjacent assemblies.

Latter-day Saint

In this epistle, Paul reluctantly defends his apostolic authority against 'super-apostles' by boasting not in his strengths, but in his visionary experiences and his weaknesses. He describes a visionary experience of a man (widely understood as himself) being caught up to the 'third heaven' and 'paradise' fourteen years prior, hearing unutterable things (verses 1-4). To prevent him from becoming excessively proud due to these revelations, Paul receives a 'thorn in the flesh,' a messenger of Satan, to torment him. When Paul pleads for its removal, the Lord responds that His grace is sufficient and His power is perfected in weakness (verses 7-9). Paul embraces this, asserting that his weaknesses allow Christ's power to rest upon him, and points to the 'signs of an apostle' performed among the Corinthians as proof of his calling (verses 11-12).

Jehovah's Witnesses

Paul recounts an extraordinary vision of 'the third heaven' and 'paradise' to defend his apostolic authority against detractors, though he emphasizes that he prefers to boast in his weaknesses rather than in supernatural experiences. He explains that to prevent him from becoming overly exalted by these revelations, he was given a 'thorn in the flesh.' Despite his repeated pleas for its removal, he accepts that divine power is made perfect in human weakness. He concludes by reminding the Corinthians that he served them at his own expense and expresses his deep, self-sacrificing love for them, while fearing he might find unrepentant sin and division among them upon his return.

Pilihan terjemahan yang dibuat NCB (42)
  • v1: "To boast is necessary" — Translates the infinitive and impersonal verb (δεῖ) directly.
  • v1: "Lord" — Follows the divine-name map for Kyrios.
  • v2: "know" — Renders the perfect form with its present semantic force.
  • v2: "do not know" — Employs contemporary dignified English without contraction.
  • v2: "outside" — Highlights the distinct spatial preposition contrasted with 'in'.
  • v3: "apart from" — Translates the preposition distinguishing it from 'outside' (ἐκτὸς) used in the previous verse.
  • v4: "unutterable utterances" — Preserves the alliteration and cognate relationship in the Greek.
  • v4: "permitted" — Accurately conveys the sense of divine permission rather than legal statute.
  • v5: "On behalf of" — Renders the preposition clearly in a contemporary manner.
  • v5: "except" — Provides a modern rendering of the exception clause.
  • v5: "weaknesses" — Updates archaic terminology to modern dignified English.
  • v6: "if" — Accurately translates the conditional particle.
  • v6: "want" — Uses modern English idiom for volition.
  • v6: "to boast" — Maintains lexical consistency with the root concept established in verse 1.
  • v6: "will" — Replaces archaic 'shall' with modern 'will' as required by instructions.
  • v7: "extraordinary greatness" — Captures the hyper- prefix wordplay leading into the subsequent 'overly exalted'.
  • v7: "thorn in the flesh" — Retains the literal physical metaphor which is disputed among traditions over whether it signifies human opponents or bodily affliction.
  • v7: "batter" — Conveys the literal striking action without using the archaic 'buffet'.
  • v8: "depart from me" — Translates the plea literally, leaving intact the broad consensus that God's denial establishes He does not guarantee physical healing.
  • v8: "pleaded with" — Offers dignified contemporary phrasing for intense entreaty.
  • v9: "is perfected" — Translates the present passive indicative concisely.
  • v9: "power is perfected in weakness" — Highlights the exact vocabulary that several traditions emphasize undergirds a theology of the cross.
  • v10: "take pleasure" — Conveys the willing embrace of hardship idiomatically.
  • v10: "insults" — More precisely captures verbal or social mistreatment.
  • v10: "for Christ" — Translates the prepositional phrase without adding interpretive explicitation.
  • v11: "have become" — Uses standard modern English present perfect construction.
  • v11: "super-apostles" — Accurately reflects the compound sarcastic term (hyper-lian).
  • v12: "The signs indeed of an apostle" — Retains the literal phrasing while traditions are divided over whether these signs validate a foundational office or continue to validate gospel ministry today.
  • v12: "works of power" — Retains the explicit connection to 'power' (dynamis) used earlier.
  • v13: "injustice" — Strongly renders the rhetorical irony of Paul apologizing for not burdening them.
  • v14: "Look" — Follows the rule to use 'look' or drop 'behold'.
  • v14: "what is yours" — Accurately renders the substantival adjective without overly narrowing it to physical possessions.
  • v14: "I will not be a burden to you" — Translates the metaphor directly without artificially restricting its scope to financial support.
  • v15: "be fully expended" — Captures the intensifying prefix (ek-) in contrast to the base verb.
  • v16: "deceit" — Updates archaic 'guile' to standard contemporary English.
  • v18: "exploit" — Precisely conveys the concept of taking self-serving advantage.
  • v19: "All this time do you think" — Translates the widely accepted reading (Πάλαι, long ago/all this time) over the variant (Πάλιν, again).
  • v19: "we are defending ourselves to you" — Expresses formal apologia better than the weaker 'excusing'.
  • v20: "outbursts of wrath" — Clearly conveys the plural sense of explosive anger.
  • v21: "those who have sinned" — Uses a clear modern relative clause for the substantive participle.
  • v21: "previously" — Consolidates the temporal prefix smoothly into the clause.
  • v21: "sensuality" — Updates archaic 'lasciviousness' with a dignified modern equivalent.
Batasan yang perlu diketahui
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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