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2 Korintus 4

7 terjemahan · baca melalui 12 tradisi.

NCB · Alkitab Konsensus Baru

1Therefore, having this ministry, as we received mercy, we do not lose heart; 2but we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully, but by the manifestation of the truth commending ourselves to every human conscience in the sight of God. 3And even if our gospel is veiled, it is veiled among those who are perishing, 4in whom the god of this age has blinded the minds of the unbelievers, so that the light of the gospel of the glory of Christ, who is the image of God, should not dawn upon them. 5For we do not preach ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus' sake. 6For it is God who said, “Out of darkness light will shine,” who shone in our hearts for the illumination of the knowledge of the glory of God in the face of Jesus Christ. 7But we have this treasure in clay jars, so that the surpassing greatness of the power may be of God and not from ourselves; 8afflicted in every way, but not crushed; at a loss, but not utterly at a loss; 9pursued, but not abandoned; struck down, but not destroyed; 10always carrying around in the body the dying of the Lord Jesus, so that the life of Jesus may also be revealed in our body. 11For we who are living are always handed over to death for Jesus' sake, so that the life of Jesus may also be revealed in our mortal flesh. 12So then, death is at work in us, but life in you. 13But having the same spirit of faith, according to what is written: “I believed, therefore I spoke,” we also believe, and therefore we also speak, 14knowing that he who raised the Lord Jesus will also raise us with Jesus and will present us with you. 15For all things are for your sake, so that the grace that is multiplying through the many may cause thanksgiving to abound to the glory of God. 16Therefore we do not lose heart. But even if our outer person is decaying, yet our inner person is being renewed day by day. 17For our momentary light affliction is producing for us an eternal weight of glory from excess to excess, 18while we do not look at the things that are seen, but at the things that are not seen; for the things that are seen are temporary, but the things that are not seen are eternal.

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Hal yang disepakati oleh tradisi

Broadly across traditions, Paul's metaphor of the 'treasure in earthen vessels' underscores that human frailty is deliberately ordained so that all glory for the success of the gospel belongs to God alone. The nature of spiritual blindness and the identity of the 'god of this world,' however, are highly disputed; traditions debate whether this blinding is caused by Satan's active deception, an inherent total human depravity, a lack of irresistible divine grace, or God's withdrawal of grace from… Masuk untuk membaca konsensus penuh →

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  • The 'treasure in earthen vessels' underscores that human frailty is deliberately ordained so that all glory for the success of the gospel goes to God alone. (8 affirm)

Letak perbedaan tradisi

  • The truth commending itself to 'every man's conscience' implies the presence of prevenient grace equipping all humanity to freely recognize the gospel.

    lutheran: DENY; reformed: DENY; baptist: DENY; methodist: AFFIRM

  • The 'god of this world' who blinds unbelievers refers to God withdrawing grace from the reprobate, rather than an evil deity or Satan.

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

  • The 'god of this world' refers to Satan, who actively deceives humanity and obscures the truth in a cosmic conflict.

    orthodox: QUALIFY; reformed: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

  • The spiritual blindness of unbelievers demonstrates total human depravity and an inability to comprehend the gospel without sovereign, monergistic divine grace.

    lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: DENY; adventist: QUALIFY; restorationist: DENY

  • The blinding of unbelievers is caused by Satan's active deception rather than an inherent human inability or a lack of irresistible divine grace.

    lutheran: DENY; reformed: DENY; baptist: DENY; adventist: QUALIFY; restorationist: AFFIRM

  • Effectual calling requires a sovereign, creative command from God to shine spiritual light into the human heart, completely apart from human cooperation.

    lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: DENY; restorationist: DENY

  • The 'treasure' refers specifically to the rational Gospel message itself, possessing inherent power to convert without an independent mystical operation of the Spirit.

    lutheran: DENY; reformed: DENY; baptist: DENY; methodist: DENY; pentecostal: DENY; adventist: DENY; restorationist: AFFIRM

  • The 'exceeding greatness of the power' within earthen vessels refers specifically to the empowering, manifest presence of the Holy Spirit.

    pentecostal: AFFIRM; restorationist: DENY

  • The daily renewal of the 'inward man' refers to the progressive restoration of the image of God in the soul through sanctifying grace.

    catholic: AFFIRM; methodist: QUALIFY; adventist: QUALIFY

  • Pastoral comfort for the dying is grounded in shifting focus from physical decay toward the objective hope of future bodily resurrection and unseen eternal realities.

    catholic: QUALIFY; anglican: QUALIFY; lutheran: AFFIRM; baptist: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

Bagaimana setiap tradisi membacanya

Setiap bacaan dihasilkan secara terpisah — tidak ada tradisi yang melihat jawaban tradisi lainnya.

Catholic

Paul defends the authenticity of his apostolic ministry against detractors. He attributes his endurance to divine mercy, renouncing deception and emphasizing the clear manifestation of truth. He explains that his gospel is veiled only to those whose minds are blinded by the god of this world. Paul then highlights the paradoxical nature of his ministry: the glorious, divine light of the gospel is carried in profoundly fragile 'earthen vessels.' He contextualizes his severe physical sufferings and near-death experiences not as signs of failure, but as a direct participation in the dying of Jesus, which results in spiritual life for the Corinthian church. Concluding with eschatological hope, he asserts that physical decay is offset by daily inner spiritual renewal, and that temporary, momentary afflictions produce an overwhelmingly eternal weight of glory. He urges his readers to fix their gaze on the unseen, eternal realities rather than the decaying visible world. Reception: The Catholic communion reads this chapter as a foundational text for the theologies of sacramental ministry, redemptive suffering, and theosis. The Greek tradition, typified by John Chrysostom, views the 'earthen vessels' as a testament to the divine origin of apostolic and sacramental power, emphasizing that human frailty does not hinder God's grace but rather magnifies its divine source. Eastern Catholic theology deeply emphasizes the 'light of the knowledge of the glory of God' as the real, experiential illumination of the soul, often reading this verse in continuity with the uncreated light of the Transfiguration. In the Latin tradition, Augustine connects the daily renewal of the 'inward man' to the lifelong, progressive restoration of the imago Dei in the baptized through sanctifying grace. Thomas Aquinas utilizes the 'eternal weight of glory' to articulate the doctrine of merit, teaching that earthly afflictions, when borne in a state of grace, are proportionally ordered toward an increase in eternal reward. Furthermore, the modern Magisterium, articulated prominently by Pope John Paul II, draws heavily on 'bearing about in the body the dying of Jesus' to solidify the doctrine of redemptive suffering, wherein the Christian's physical suffering actively participates in Christ's salvific work for the Church.

Eastern Orthodox

The apostle Paul defends his ministerial integrity, asserting that he relies on the plain manifestation of truth rather than deceit or hidden shame. He explains that if the gospel is veiled, it is only to those who are perishing, whose minds have been blinded by the ruler of the present age. Paul grounds his apostolic commission in the God of creation, who shines light into the human heart to reveal His glory in the face of Christ. He then contrasts this supreme divine treasure with the frailty of the 'earthen vessels'—the apostles' own mortal bodies—that contain it. Through a series of paradoxes, Paul demonstrates that his physical suffering, persecution, and constant exposure to death are precisely the means by which the life of Jesus is manifested to the Corinthians. This eschatological reality gives him boldness to speak and endurance to persist, knowing that his physical decay corresponds to an ongoing inner renewal and an eternal weight of glory that far outstrips any temporary affliction. Reception: Eastern Orthodox reception heavily engages this chapter in historical controversies over dualism and the nature of divine grace. In his Homilies on 2 Corinthians, John Chrysostom addresses the phrase 'the god of this world' to combat Manichean dualism. To prevent reading this as acknowledging an evil creator-deity, Chrysostom interprets the Greek syntax to mean 'God has blinded the minds of the unbelievers of this world,' attributing the blindness to God's withdrawal of grace rather than the devil's sovereign power. Later Orthodox tradition, however, also comfortably identifies the devil as the usurping 'god of this age.' Verse 6 is a cornerstone for Hesychast theology; Gregory Palamas identifies the 'light of the knowledge of the glory of God' shining in the heart not as a created illumination, but as the uncreated Taboric light of the Transfiguration. Verses 10-11 and 16 are foundational for Orthodox anthropology and the doctrine of theosis, where the 'dying of Jesus' is understood as the ascetic mortification of the passions, necessary for the uncreated life of Christ to transfigure the 'inward man.'

Oriental Orthodox

In this chapter, the Apostle Paul defends the integrity, transparency, and endurance of his apostolic ministry. He asserts that the gospel's power comes entirely from God, who illuminates the human heart just as He called light out of darkness at creation. Paul contrasts the supreme value of this message with the frailty of its human messengers, whom he describes as 'earthen vessels.' He frames his severe physical afflictions and daily proximity to death not as signs of divine disfavor, but as the paradoxical means by which the resurrected life of Jesus is made visible. The chapter concludes by contrasting the decay of the physical body and temporary suffering with the daily renewal of the inner person and the unseen, eternal weight of glory. Reception: The Oriental Orthodox tradition relies heavily on this chapter to articulate its miaphysite Christology and its theology of asceticism. Verses 4 and 6 are foundational texts for the Alexandrian Christological framework established by the early councils. Athanasius of Alexandria reads verse 4 ('Christ, who is the image of God') as absolute proof of the Son's co-eternality and consubstantiality with the Father; the Image cannot be a lesser, created reality if it perfectly reflects the Father. Cyril of Alexandria turns to verse 6 ('the glory of God in the face of Jesus Christ') to defend the single, undivided subjectivity of the Incarnate Word against Nestorianism. For Cyril, the glory radiating from Christ's face is not the derived glory of an inspired human vessel, but the uncreated glory of God Himself, proving that humanity and divinity are united in one nature (physis) of the Word Incarnate without separation. Simultaneously, the Coptic and Syriac traditions read verses 10 and 11 ('always bearing about in the body the dying of the Lord Jesus') as the charter for monasticism and martyrdom. The 'white martyrdom' of the desert fathers is understood not merely as moral discipline, but as an ontological participation in the cross. The Macarian tradition interprets the light shining in the heart (v. 6) and the daily renewal of the 'inward man' (v. 16) as the mystical, experiential illumination of the ascetic by the Holy Spirit, which occurs precisely as the outward body is subjected to fasting, vigil, and decay.

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Setiap terjemahan

Pasal yang sama dalam 7 terjemahan domain publik.

WEB · World English Bible

1Therefore, seeing we have this ministry, even as we obtained mercy, we don’t faint. 2But we have renounced the hidden things of shame, not walking in craftiness nor handling the word of God deceitfully, but by the manifestation of the truth commending ourselves to every man’s conscience in the sight of God. 3Even if our Good News is veiled, it is veiled in those who are dying, 4in whom the god of this world has blinded the minds of the unbelieving, that the light of the Good News of the glory of Christ, who is the image of God, should not dawn on them. 5For we don’t preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake, 6seeing it is God who said, “Light will shine out of darkness,” who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. 7But we have this treasure in clay vessels, that the exceeding greatness of the power may be of God and not from ourselves. 8We are pressed on every side, yet not crushed; perplexed, yet not to despair; 9pursued, yet not forsaken; struck down, yet not destroyed; 10always carrying in the body the putting to death of the Lord Jesus, that the life of Jesus may also be revealed in our body. 11For we who live are always delivered to death for Jesus’ sake, that the life also of Jesus may be revealed in our mortal flesh. 12So then death works in us, but life in you. 13But having the same spirit of faith, according to that which is written, “I believed, and therefore I spoke.” We also believe, and therefore we also speak, 14knowing that he who raised the Lord Jesus will raise us also with Jesus, and will present us with you. 15For all things are for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound to the glory of God. 16Therefore we don’t faint, but though our outward person is decaying, yet our inward person is renewed day by day. 17For our light affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory, 18while we don’t look at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal.

KJV · King James Version

1Therefore seeing we have this ministry, as we have received mercy, we faint not; 2But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God. 3But if our gospel be hid, it is hid to them that are lost: 4In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. 5For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake. 6For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. 7But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. 8We are troubled on every side, yet not distressed; we are perplexed, but not in despair; 9Persecuted, but not forsaken; cast down, but not destroyed; 10Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. 11For we which live are alway delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh. 12So then death worketh in us, but life in you. 13We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; 14Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you. 15For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God. 16For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. 17For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 18While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.

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Perbedaan yang mengubah makna (42)
  • v1 [grammatical]: Translation of causal phrase and participle — “Therefore seeing we have” (WEB, KJV, ASV, WEBSTER, DRC) vs “Because of” (YLT) vs “having” (DARBY)
  • v1 [lexical]: Word choice for 'diakonia' (ministry) and connective — “ministry” (KJV, DARBY, WEBSTER) vs “even” (WEB, ASV) vs “having this ministration according” (YLT) vs “ministration according” (DRC)
  • v1 [lexical]: Word choice for receiving mercy — “obtained” (WEB, ASV, DRC) vs “have received mercy” (KJV, WEBSTER) vs “did receive kindness” (YLT) vs “had shewn us” (DARBY)
  • v1 [stylistic]: Archaic phrasing versus modern contraction — “faint not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “don’t” (WEB) vs “do faint” (YLT)
  • v2 [grammatical]: Verb tense and voice for renouncing/rejecting — “we” (WEB, ASV) vs “have renounced” (KJV, WEBSTER) vs “did renounce for ourselves” (YLT) vs “we rejected” (DARBY) vs “we renounce” (DRC)
  • v2 [lexical]: Word choice for 'aischynē' (shame vs dishonesty) — “shame” (WEB, ASV, YLT, DARBY) vs “dishonesty” (KJV, WEBSTER, DRC)
  • v2 [lexical]: Word choice for 'panourgia' (craftiness vs deceit) — “craftiness” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “deceit” (DARBY)
  • v2 [lexical]: Word choice for 'dolountes' (handling vs deceitfully using) — “handling” (WEB, KJV, ASV, WEBSTER) vs “deceitfully using” (YLT) vs “falsifying” (DARBY) vs “adulterating” (DRC)
  • v3 [grammatical]: Translation of conjunction 'de' / 'kai' — “But” (KJV, DARBY, WEBSTER) vs “and” (YLT, DRC) vs “Even” (WEB) vs “And even” (ASV)
  • v4 [lexical]: Word choice for 'aiōnos' (world vs age) and verb tense — “world hath blinded” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “age did blind” (YLT)
  • v4 [lexical]: Word choice for 'noēmata' (minds vs thoughts) — “minds” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “thoughts” (DARBY)
  • v5 [lexical]: Translation of preposition and 'doulos' (servants) — “servants for” (WEB, KJV, ASV, WEBSTER) vs “because of” (YLT) vs “bondmen” (DARBY) vs “through” (DRC)
  • v6 [grammatical]: Translation of conjunction 'hoti' — “For” (KJV, WEBSTER, DRC) vs “seeing it is” (WEB, ASV) vs “because it is” (YLT) vs “Because it is the” (DARBY)
  • v6 [grammatical]: Translation of preposition 'pros' — “to give” (WEB, KJV, ASV, WEBSTER, DRC) vs “for” (YLT, DARBY)
  • v6 [lexical]: Word choice for 'phōtismon' (light vs enlightening) — “light” (WEB, KJV, ASV, WEBSTER, DRC) vs “enlightening” (YLT) vs “shining forth” (DARBY)
  • v7 [lexical]: Word choice for 'ostrakinois' (earthen vs clay) — “earthen” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “clay” (WEB)
  • v7 [lexical]: Word choice for 'hyperbolē' (greatness vs excellency) — “exceeding greatness” (WEB, ASV) vs “excellency” (KJV, YLT) vs “surpassingness” (DARBY) vs “excellence” (WEBSTER) vs “may be” (DRC)
  • v7 [grammatical]: Prepositional phrasing for source — “of us” (KJV, YLT, DRC) vs “from ourselves” (WEB, ASV) vs “from” (DARBY, WEBSTER)
  • v8 [lexical]: Word choice for 'exaporoumenoi' — “in despair” (KJV, YLT, WEBSTER) vs “to” (WEB) vs “unto” (ASV) vs “entirely shut up” (DARBY) vs “destitute” (DRC)
  • v9 [lexical]: Word choice for 'diōkomenoi' and connective — “Persecuted but” (KJV, YLT, DARBY, WEBSTER) vs “pursued yet” (WEB, ASV) vs “We suffer persecution are” (DRC)
  • v9 [lexical]: Word choice for 'egkataleipomenoi' and 'kataballomenoi' — “forsaken cast” (KJV, YLT, WEBSTER) vs “struck” (WEB) vs “smitten” (ASV) vs “abandoned” (DARBY) vs “we are” (DRC)
  • v9 [lexical]: Translation of 'all' ouk' and verb choice — “but” (KJV, YLT, DARBY, WEBSTER) vs “yet” (WEB, ASV) vs “we perish” (DRC)
  • v10 [lexical]: Word choice for 'nekrōsin' (dying vs putting to death) — “dying” (KJV, ASV, YLT, DARBY, WEBSTER) vs “putting to death” (WEB) vs “mortification” (DRC)
  • v10 [grammatical]: Singular versus plural for 'body' and phrasing order — “body” (WEB, KJV, ASV, DARBY, WEBSTER) vs “may be manifested” (YLT) vs “bodies” (DRC)
  • v11 [stylistic]: Archaic relative pronoun 'which' for persons — “who” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “which live” (KJV)
  • v11 [grammatical]: Word order and placement of adverb/participle — “always” (WEB, ASV, DARBY, WEBSTER, DRC) vs “alway” (KJV) vs “living” (YLT)
  • v11 [lexical]: Translation of preposition 'eis' — “unto” (KJV, ASV, DARBY, DRC) vs “to” (WEB, WEBSTER) vs “up to” (YLT)
  • v11 [lexical]: Translation of preposition 'dia' with accusative — “for” (WEB, KJV, ASV, WEBSTER, DRC) vs “because of” (YLT) vs “on account of” (DARBY)
  • v11 [grammatical]: Subjunctive auxiliary verb tense — “may” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “might” (KJV)
  • v11 [lexical]: Word choice for 'phanerōthē' (manifested vs revealed) — “made manifest” (KJV, WEBSTER, DRC) vs “manifested” (ASV, YLT, DARBY) vs “revealed” (WEB)
  • v12 [grammatical]: Translation of conjunction 'hōste' — “then” (WEB, KJV, ASV, WEBSTER, DRC) vs “that the” (YLT) vs “that” (DARBY)
  • v12 [lexical]: Verb form and translation of 'men' — “worketh” (KJV, ASV, WEBSTER, DRC) vs “works” (WEB, DARBY) vs “indeed” (YLT)
  • v13 [lexical]: Translation of connective — “But” (WEB, ASV, DRC) vs “We” (KJV, WEBSTER) vs “And” (YLT, DARBY)
  • v13 [grammatical]: Verb tense choice for aorist — “spoken” (KJV, DARBY, WEBSTER) vs “spoke” (WEB) vs “speak” (ASV) vs “did speak” (YLT) vs “have” (DRC)
  • v13 [grammatical]: Phrasing of correlative conjunctions — “and therefore” (KJV, WEBSTER) vs “also we” (ASV, DARBY) vs “we also” (WEB) vs “also do we” (YLT) vs “for which cause we” (DRC)
  • v14 [textual]: Textual variant: 'dia' (by) vs 'syn' (with) — “with” (WEB, ASV, DARBY, DRC) vs “by” (KJV, WEBSTER) vs “through” (YLT)
  • v16 [lexical]: Word choice for 'dio' (therefore vs wherefore) — “For which cause” (KJV, WEBSTER, DRC) vs “Wherefore” (ASV, YLT, DARBY) vs “Therefore” (WEB)
  • v16 [grammatical]: Translation of 'ei kai' (though vs if) — “though” (WEB, KJV, ASV, WEBSTER, DRC) vs “if also” (YLT) vs “if indeed” (DARBY)
  • v16 [lexical]: Word choice for 'anthrōpos' and 'diaphtheiretai' — “person is decaying” (WEB) vs “man perish” (KJV) vs “is decaying” (ASV) vs “doth decay” (YLT) vs “is consumed” (DARBY) vs “is wasted” (WEBSTER) vs “is corrupted” (DRC)
  • v16 [grammatical]: Implicit versus explicit possessive pronoun — “the” (KJV, YLT, DARBY, WEBSTER, DRC) vs “our” (WEB, ASV)
  • v18 [grammatical]: Participle phrasing and negation — “look not at” (KJV, ASV, DARBY, WEBSTER, DRC) vs “don’t” (WEB) vs “looking to” (YLT)
  • v18 [lexical]: Word choice for 'proskaira' (temporal vs temporary) — “temporal” (WEB, KJV, ASV, WEBSTER, DRC) vs “temporary” (YLT) vs “for a time” (DARBY)

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Teks sumber. Greek (TAGNT, public-domain critical text). Public domain Greek New Testament (Westminster/Nestle-Aland tradition context).

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

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Academic textual-historical analysis

In 2 Corinthians 4, historical-critical scholarship identifies Paul utilizing the form of a Hellenistic apologetic letter to defend his apostolic ministry. Philological analysis of verse 4 highlights the phrase 'the god of this age' (ho theos tou aiōnos toutou), which scholars read as reflecting Jewish apocalyptic dualism, where the present temporal age is subjected to adversarial powers. In verse 6, Paul quotes or alludes to the Genesis creation account, paralleling the original cosmological creation of light with the believer's cognitive illumination. The metaphor of 'earthen vessels' (ostrakinois skeuesin) in verse 7 relies on the Greco-Roman context of storing valuables or lighting lamps in cheap, fragile clay jars, emphasizing human frailty as a foil for divine power. Verses 8-11 feature a 'peristasen-katalog' (catalog of hardships), a rhetorical device common among Stoic and Cynic philosophers, which Paul adapts to articulate a cruciform apostolic identity ('bearing about in the body the dying of Jesus'). Finally, the contrast between the 'outward' and 'inward' person in verse 16 employs vocabulary that resonates with Hellenistic philosophical dualism but functions within Paul's eschatological framework. Verse 17's 'weight of glory' demonstrates a likely Hebrew linguistic background in Paul's thought, as the Hebrew root 'kabod' signifies both 'weight' and 'glory'.

Jewish interpretation

Because 2 Corinthians is a New Testament text, it is not part of the Tanakh (Hebrew Bible). Consequently, Jewish tradition does not regard this chapter as Scripture, and there is no immediate canonical exegesis, rabbinic commentary, or halakhic framework applied to its contents.

Latter-day Saint

Paul describes the paradox of the Christian ministry: bearing the glorious, illuminating truth of the gospel while experiencing severe mortal affliction and physical frailty. He attributes unbelief to the blinding influence of the 'god of this world' and frames his own persecution and physical decay as a temporary condition. Paul urges believers to look past present suffering, which is producing an 'eternal weight of glory,' by focusing on the unseen and eternal rather than the temporal.

Jehovah's Witnesses

In this chapter, Paul defends the integrity of his apostolic ministry, affirming that he does not handle God’s word deceitfully. He explains that if the good news is veiled, it is because the 'god of this world' (or 'system of things') has blinded the minds of unbelievers to prevent them from seeing the light of the glorious good news about Christ, who is the image of God. Paul notes that ministers carry this glorious treasure in 'earthen vessels' (fragile clay jars) to demonstrate that the extraordinary power required for the ministry originates from God, not from themselves. Consequently, despite severe persecution and the outward decay of their physical bodies, ministers do not give up; they remain focused on the eternal, unseen realities rather than their temporary, visible afflictions.

Pilihan terjemahan yang dibuat NCB (50)
  • v1: we do not lose heart — Uses contemporary dignified English, avoiding archaic expressions, while explicitly establishing the source text's inclusio with verse 16.
  • v1: Therefore, having — Translates the causal phrase elegantly into standard modern English syntax.
  • v1: this ministry — Maintains standard contemporary vocabulary and preserves the demonstrative pronoun.
  • v1: as we received mercy — Accurately reflects the aorist passive verb matching standard contemporary diction.
  • v2: have renounced — Translates the middle aorist with an implication of completed present state in modern English.
  • v2: the hidden things of shame — Provides a more exact lexical equivalent for aischynē.
  • v2: craftiness — Conveys the cunning and unscrupulous behavior implied by the source term.
  • v2: handling the word of God deceitfully — Fits natural English rhythm while conveying the distortion of the message.
  • v2: to every human conscience — Accurately renders the generic anthrōpōn and leaves undefined the specific mechanics of universal grace (disputed among traditions).
  • v3: And even if — Properly balances the conditional and emphatic particles.
  • v4: of this age — Highlights the apocalyptic dualism identified in historical scholarship without taking a side on whether it denotes Satan, the demiurge, or God withdrawing grace (disputed among traditions).
  • v4: has blinded the minds — Acknowledges the reality of cognitive obfuscation without taking a side on whether this demonstrates monergistic depravity or Satan's active deception (disputed among traditions).
  • v4: the light of the gospel of the glory of Christ — Preserves the exact nested genitive article pattern of the source language.
  • v5: Jesus Christ as Lord — Follows the exact source-text word order rather than swapping the names.
  • v5: your servants for Jesus' sake — Captures the relational subordination while using standard English idiom for the preposition dia with the accusative.
  • v6: For — Serves as an appropriate causal conjunction introducing the rationale.
  • v6: who said, “Out of darkness light will shine” — Directly translates the quote, reflecting the Genesis cosmological parallel, without settling whether this implies effectual calling requires a sovereign, monergistic command completely apart from human cooperation (disputed among traditions).
  • v6: for the illumination of the knowledge — Provides a precise abstract noun corresponding to phōtismon to maintain the lexical distinction from the simple word for light.
  • v7: clay jars — Best matches the Greco-Roman context of storing items or lighting lamps in cheap pottery, underscoring human frailty (a broad reception).
  • v7: this treasure — Preserves the demonstrative pronoun and leaves open whether it signifies the rational Gospel message or an independent mystical operation of the Spirit (disputed among traditions).
  • v7: the surpassing greatness of the power — Captures the noun's extreme degree without determining whether it exclusively identifies the empowering, manifest presence of the Holy Spirit (disputed among traditions).
  • v7: not from ourselves — Clarifies the source origin conceptually with modern phrasing.
  • v8: at a loss, but not utterly at a loss — Preserves the exact root verb and compound verb wordplay and cognate structure of the Greek.
  • v9: pursued — Accurately reflects the physical metaphor of a hunt or chase, establishing the parallelism.
  • v9: abandoned — Replaces archaic vocabulary with direct modern equivalents.
  • v9: but not — Maintains strict repetitive parallelism matching verse 8 exactly.
  • v10: the dying — Retains the ongoing state of bearing the death-process of Jesus.
  • v10: in the body — Accurately retains the singular without an explicit possessive in the first instance.
  • v11: always — Uses standard modern spelling.
  • v11: who are living — Accurately reflects the present active participle as an ongoing state, avoiding the archaic relative pronoun.
  • v11: we who are living ... in our mortal flesh — Accurately preserves the grammatical number shift from the plural subject to the singular flesh.
  • v11: to death — Uses standard modern prepositional phrasing.
  • v11: revealed — Employs more natural contemporary vocabulary for displaying truth.
  • v12: So then — Operates functionally to draw an inference from the preceding statements.
  • v12: death is at work in us, but life in you — Modernizes the syntax while rigorously maintaining the exact antithetical balance of the Greek particles.
  • v13: But having — Reflects the continuative/contrastive force of 'de' attached to the participle.
  • v13: spirit — Adopts lowercase to designate the disposition of faith rather than making an explicit identification of the Holy Spirit.
  • v13: I believed, therefore I spoke — Maintains the aorist tenses strictly and preserves the exact repetition with the following clause.
  • v14: with Jesus — Renders the preposition syn found in the stronger Greek manuscript tradition.
  • v15: For all things are for your sake — Accurately renders the prepositional phrase into modern singular usage.
  • v15: the grace that is multiplying through the many — Preserves the cognate relationship between the verb and the comparative adjective.
  • v16: Therefore — Provides a modern inferential conjunction, cleanly restarting the thought.
  • v16: even if — Better captures the concessive conditional structure of the Greek.
  • v16: our outer person ... our inner person — Employs contemporary inclusive language while retaining the antithesis, without settling debates over sanctifying grace or adopting strict Platonic dualism (disputed among traditions).
  • v16: day by day — Flattens the Hebraic repetition structure in favor of clear, idiomatic English phrasing.
  • v17: our momentary light affliction — Directly modifies the affliction with adjectives to reflect present trials, without ruling on debates over the objective hope of future resurrection (disputed among traditions).
  • v17: from excess to excess — Transliterates the conceptual repetition pattern found in the original Greek prepositional phrases.
  • v18: do not look at — Resolves archaic negation word order while avoiding colloquial contractions.
  • v18: temporary ... eternal — Accurately portrays the sharp antithesis between that which lasts for a season and that which is everlasting.
  • v2: God — Adheres rigorously to the global divine-name mapping rules by rendering Theos consistently.
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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