2 Coríntios 5

7 traduções · lido através de 12 tradições.

NCB · Nova Bíblia do Consenso

¹For we know that if the earthly house of our tent is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. ²For indeed in this we groan, longing to be clothed upon with our habitation, the one from heaven; ³if indeed even having been unclothed, we will not be found naked. ⁴For indeed we who are in the tent groan, being burdened, because we do not wish to be unclothed, but to be clothed upon, so that what is mortal may be swallowed up by life. ⁵Now the one who prepared us for this very thing is God, who also gave us the down payment of the Spirit. ⁶Therefore we are always confident, and we know that while being at home in the body, we are away from home from the Lord; ⁷for through faith we walk, not through sight— ⁸we are confident, I say, and are well pleased rather to be away from home from the body and to be at home with the Lord. ⁹Therefore also we make it our aim, whether at home or whether away from home, to be well pleasing to him. ¹⁰For all of us must be made manifest before the judgment seat of Christ, so that each one may receive the things done through the body, according to what he has done, whether good or whether bad. ¹¹Knowing therefore the fear of the Lord, we persuade men, but to God we have been made manifest; and I hope also to have been made manifest in your consciences. ¹²For we are not again commending ourselves to you, but are giving you an occasion of boasting on our behalf, so that you may have something to answer those boasting in appearance and not in heart. ¹³For whether we were beside ourselves, it was to God; whether we are of sound mind, it is for you. ¹⁴For the love of Christ constrains us, having judged this: that one died for all, therefore the all died. ¹⁵And he died for all, so that the living should no longer live for themselves, but for the one having died and having been raised on their behalf. ¹⁶So that from now on we know no one according to the flesh; and even if we have known Christ according to the flesh, yet now we know him so no longer. ¹⁷Therefore if anyone is in Christ, he is a new creation; the old things have passed away, look, the all things have become new. ¹⁸But the all things are from God, the one having reconciled us to himself through Jesus Christ and having given us the ministry of reconciliation, ¹⁹namely, that God was in Christ reconciling a world to himself, not reckoning their trespasses to them, and having placed in us the word of reconciliation. ²⁰Therefore we are ambassadors on behalf of Christ, as though God were entreating through us; we beg on behalf of Christ: be reconciled to God. ²¹For the one not having known sin, he made sin on our behalf, so that we might become the righteousness of God in him.

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No que as tradições concordam

Several traditions emphasize that Paul's desire to be 'clothed' reflects a longing for the future resurrection of the physical body, though it is disputed whether the promise of being absent from the body indicates that righteous souls immediately enter conscious fellowship with God. The mechanics of salvation are widely disputed, with traditions divided over whether Christ being 'made sin' establishes penal substitution and double imputation, or whether He assumed the mortal consequences of… Faça login para ler o consenso completo →

Onde as tradições diferem

The promise of being 'absent from the body and present with the Lord' indicates that the souls of the righteous immediately enter conscious fellowship with God upon physical death.
catholic: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; adventist: DENY; restorationist: AFFIRM
The promise of receiving a heavenly dwelling is applied in burial liturgies to comfort mourners regarding the immediate afterlife of deceased believers.
catholic: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; adventist: DENY; restorationist: AFFIRM
Every person undergoes a particular judgment immediately after physical death to evaluate their earthly deeds.
catholic: AFFIRM; adventist: DENY
The judgment seat of Christ demonstrates that believers remain accountable for their earthly deeds, making active obedience necessary for final vindication.
catholic: AFFIRM; reformed: DENY; methodist: AFFIRM; anabaptist: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM
Christ's death 'for all' demonstrates a universal atonement in which salvation is provided for every human being.
lutheran: AFFIRM; reformed: DENY; methodist: AFFIRM; restorationist: AFFIRM
Christ's death for 'all' and the reconciliation of the 'world' apply effectually only to the elect.
lutheran: DENY; reformed: AFFIRM; methodist: DENY; restorationist: DENY
God accomplished objective, universal justification at the cross, reconciling the entire world to Himself prior to any individual's faith.
lutheran: AFFIRM; reformed: DENY; restorationist: DENY
Christ being 'made sin' means He assumed the mortal consequences of the fall to heal human nature as a sin-offering, without bearing God's penal wrath.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: QUALIFY; lutheran: DENY; reformed: DENY; baptist: DENY
Christ being 'made sin' establishes the doctrine of penal substitution, where human sin is objectively borne and punished by God in Christ.
catholic: DENY; orthodox: DENY; oriental-orthodox: QUALIFY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM
Justification consists of a double imputation wherein the believer's sin is legally reckoned to Christ and Christ's perfect righteousness is reckoned to the believer.
catholic: DENY; orthodox: DENY; oriental-orthodox: QUALIFY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; adventist: QUALIFY
Becoming a 'new creation' refers to a radical inward regeneration that produces visible ethical obedience, rather than a mere forensic change in status.
catholic: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY; baptist: AFFIRM; methodist: AFFIRM; anabaptist: AFFIRM; adventist: AFFIRM
The status of being a 'new creation' is objectively realized at the moment of water baptism.
catholic: AFFIRM; oriental-orthodox: AFFIRM; baptist: DENY; restorationist: AFFIRM
The longing to be 'clothed' is interpreted ascetically as the recovery of the baptismal 'garment of light' lost at the Fall.
oriental-orthodox: AFFIRM; adventist: DENY
The call to be ambassadors for Christ constitutes a mandate for the entire church to actively engage in personal evangelism and global missions.
anglican: QUALIFY; lutheran: QUALIFY; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

Como cada tradição interpreta

Cada leitura foi gerada isoladamente — nenhuma tradição vê a resposta da outra.

Catholic

In this chapter, Paul addresses the existential reality of mortality by contrasting the temporary 'earthly tent' of the physical body with the eternal 'building from God' in the heavens. He articulates a profound desire not for disembodied existence ('unclothed'), but for eschatological transfiguration where mortality is absorbed by life. This future reality, guaranteed by the Spirit as a down payment, grants Paul confidence in the face of death and affliction. He asserts that all must face the judgment seat of Christ to be held accountable for bodily deeds. Moved by the compelling love of Christ and the substitutionary nature of His death, Paul describes the fundamental shift in reality for the believer: the 'new creation.' Because God has reconciled the world to Himself in Christ, Paul defends his apostolic vocation as an embassy of this reconciliation, urgently appealing to the Corinthians to receive God's peace, which is made possible because the sinless Christ bore our sin so that we might embody God's righteousness. Reception: Catholic reception of 2 Corinthians 5 relies heavily on this chapter for its doctrines of eschatology, justification, and sacramental theology. The passage concerning the 'judgment seat of Christ' (verse 10) is a primary proof text for the doctrine of the Particular Judgment, asserting that each soul is evaluated immediately upon death based on merits and demerits acquired while in the body, a point heavily emphasized by Thomas Aquinas in his commentary on the epistle. The assertion of being 'absent from the body' and 'present with the Lord' (verse 8) was formally utilized by Pope Benedict XII in 'Benedictus Deus' to dogmatically define that the purified souls of the just enjoy the Beatific Vision immediately after death, prior to the general resurrection. On sacramental theology, the 'ministry of reconciliation' entrusted to the apostles (verses 18-20) is foundational for the Sacrament of Penance; the Council of Trent explicitly roots the institutional authority of priests to forgive sins in this apostolic commission. Regarding justification, Catholic exegesis strongly opposes penal substitutionary accounts of verse 21. Following Augustine's 'Enchiridion', Latin and Eastern traditions alike understand Christ being 'made sin' as being made a 'sacrifice for sin' (drawing on the Septuagint usage of hamartia). Furthermore, 'becoming the righteousness of God' is understood not as a mere legal imputation, but as an interior, transformative infusion of grace, aligning with the reality of the 'new creation' (verse 17). Finally, the Eastern tradition, particularly through John Chrysostom's 'Homilies on 2 Corinthians', utilizes verses 1-4 to rigorously defend the goodness of the material body against Manichean or dualist heresies, arguing that Paul groans not to escape the body itself, but only its corruption.

Eastern Orthodox

Paul addresses the Corinthian church by contrasting the vulnerability and suffering of their current physical state—an 'earthly tent'—with the eternal, incorruptible heavenly dwelling prepared by God. He defends his apostolic ministry and motivations through the realities of the impending judgment seat of Christ, the comprehensive nature of Christ's death and resurrection for all humanity, and the resulting inauguration of a 'new creation.' Based on these theological realities, Paul appeals to the Corinthians to accept his ministry as an ambassador entrusted with God's message of cosmic reconciliation. Reception: The Eastern Orthodox tradition receives this chapter as a profound exposition of theosis, the resurrection of the body, and the ontological nature of salvation. The patristic consensus strongly counters dualistic interpretations of the 'earthly tent.' John Chrysostom insists that Paul groans not to escape physical embodiment, but to see his bodily mortality 'swallowed up by life' (vv. 1-4), affirming the essential goodness of the material body and its future glorification. Athanasius of Alexandria utilizes the declaration that 'one died for all, therefore all died' (vv. 14-15) to articulate how the Incarnate Word abolished the law of death by surrendering His own body, granting humanity incorruptibility. Regarding the challenging statement that Christ was 'made to be sin' (v. 21), Orthodox theology—represented notably by Gregory of Nazianzus—rejects any notion of penal substitution wherein the Father punishes the Son or the Son becomes inherently sinful. Rather, Christ is understood to have taken upon Himself the fullness of fallen human nature and the consequences of sin (mortality and suffering) in order to heal and transform it from within, allowing humanity to 'become the righteousness of God' through participatory union.

Oriental Orthodox

In this chapter, Paul defends his apostolic ministry in the face of physical affliction and mortality. He contrasts the temporary, groaning 'earthly tent' of the mortal body with the eternal, heavenly dwelling prepared by God, expressing a desire to be clothed with immortal life rather than found naked in death. Believers walk by faith, holding the Spirit as a guarantee, and seek to please the Lord before His judgment seat. Paul explains that the love of Christ compels his ministry because Christ's substitutionary death brings about a 'new creation' where old things pass away. He outlines the core of his apostolic commission: God Himself has reconciled the world through Christ, who sinlessly bore our sin so that believers might become the righteousness of God, and has entrusted this message of reconciliation to His ambassadors. Reception: Within the Oriental Orthodox tradition, this chapter is a crucial locus for defending the miaphysite Christology of the early councils. The assertion that 'God was in Christ reconciling the world to himself' (2 Corinthians 5:19) is continually cited to emphasize the hypostatic union and the single acting subject of the Incarnate Word. Cyril of Alexandria relies on this text to argue against any Nestorian division; it was not God the Word dwelling in a distinct, ordinary man who achieved reconciliation, but rather the Incarnate Word Himself acting in and through His own flesh. Severus of Antioch applies a similar logic to verses 14 and 15 ('one died for all'), arguing that the universal, life-giving efficacy of this death is only possible because the 'one' who died was the single incarnate nature of God the Word, rather than a mere human being whose death could only save himself. Verse 21 ('made him to be sin for us') is historically read through the Greek Old Testament usage where the same word denotes a 'sin-offering.' Cyril of Alexandria explains that Christ assumed the condition of our fallen, mortal nature—bearing the penal consequences of sin, such as corruption and death—without ever committing personal sin. By becoming this sin-offering, He objectively healed human nature so that humanity could become 'the righteousness of God,' manifesting the 'new creation' (5:17).

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WEB · World English Bible

¹For we know that if the earthly house of our tent is dissolved, we have a building from God, a house not made with hands, eternal, in the heavens. ²For most certainly in this we groan, longing to be clothed with our habitation which is from heaven, ³if indeed being clothed, we will not be found naked. ⁴For indeed we who are in this tent do groan, being burdened, not that we desire to be unclothed, but that we desire to be clothed, that what is mortal may be swallowed up by life. ⁵Now he who made us for this very thing is God, who also gave to us the down payment of the Spirit. ⁶Therefore we are always confident and know that while we are at home in the body, we are absent from the Lord; ⁷for we walk by faith, not by sight. ⁸We are courageous, I say, and are willing rather to be absent from the body and to be at home with the Lord. ⁹Therefore also we make it our aim, whether at home or absent, to be well pleasing to him. ¹⁰For we must all be revealed before the judgment seat of Christ that each one may receive the things in the body according to what he has done, whether good or bad. ¹¹Knowing therefore the fear of the Lord, we persuade men, but we are revealed to God, and I hope that we are revealed also in your consciences. ¹²For we are not commending ourselves to you again, but speak as giving you occasion of boasting on our behalf, that you may have something to answer those who boast in appearance and not in heart. ¹³For if we are beside ourselves, it is for God. Or if we are of sober mind, it is for you. ¹⁴For the love of Christ compels us; because we judge thus: that one died for all, therefore all died. ¹⁵He died for all, that those who live should no longer live to themselves, but to him who for their sakes died and rose again. ¹⁶Therefore we know no one according to the flesh from now on. Even though we have known Christ according to the flesh, yet now we know him so no more. ¹⁷Therefore if anyone is in Christ, he is a new creation. The old things have passed away. Behold, all things have become new. ¹⁸But all things are of God, who reconciled us to himself through Jesus Christ, and gave to us the ministry of reconciliation; ¹⁹namely, that God was in Christ reconciling the world to himself, not reckoning to them their trespasses, and having committed to us the word of reconciliation. ²⁰We are therefore ambassadors on behalf of Christ, as though God were entreating by us: we beg you on behalf of Christ, be reconciled to God. ²¹For him who knew no sin he made to be sin on our behalf, so that in him we might become the righteousness of God.

KJV · King James Version

¹For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. ²For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: ³If so be that being clothed we shall not be found naked. ⁴For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. ⁵Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. ⁶Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: ⁷(For we walk by faith, not by sight:) ⁸We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. ⁹Wherefore we labour, that, whether present or absent, we may be accepted of him. ¹⁰For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. ¹¹Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences. ¹²For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart. ¹³For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. ¹⁴For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: ¹⁵And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. ¹⁶Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. ¹⁷Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. ¹⁸And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; ¹⁹To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. ²⁰Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. ²¹For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

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Diferenças que mudam o sentido (49)

v1 [grammatical]: Translation of the definite article and possessive pronoun regarding the earthly house. — “our” (KJV, YLT, DARBY, WEBSTER, DRC) vs “the” (WEB, ASV)
v1 [lexical]: Translating the preposition indicating source or origin. — “from” (WEB, ASV, YLT, DARBY) vs “of” (KJV, WEBSTER, DRC)
v1 [stylistic]: Word order and phrasing introducing the building from God. — “a” (WEB, ASV, DARBY, WEBSTER, DRC) vs “an” (KJV) vs “we have” (YLT)
v1 [grammatical]: Translating the plural noun for heaven as singular or plural. — “the heavens” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “heaven” (DRC)
v2 [lexical]: Lexical choice for the heavenly dwelling. — “house which” (KJV, DARBY, WEBSTER) vs “habitation” (WEB, ASV) vs “dwelling that” (YLT) vs “habitation that” (DRC)
v4 [grammatical]: Translation of the relative pronoun and the conjunction particle. — “that” (KJV, ASV, WEBSTER) vs “who” (WEB, DARBY) vs “also who” (YLT, DRC)
v4 [lexical]: Lexical choice for tent or tabernacle and translation of the definite article. — “this tabernacle do” (KJV, ASV, WEBSTER, DRC) vs “the” (YLT, DARBY) vs “tent” (WEB)
v4 [grammatical]: Preposition used to indicate the agent of swallowing up. — “by” (WEB, DARBY, DRC) vs “of” (KJV, ASV) vs “the” (YLT) vs “in” (WEBSTER)
v5 [lexical]: Lexical handling of the intensive demonstrative phrase regarding God's purpose. — “this very” (WEB, ASV, DARBY, DRC) vs “for the selfsame” (KJV) vs “to this” (YLT) vs “this same” (WEBSTER)
v5 [lexical]: Lexical choice for the guarantee or pledge of the Spirit. — “earnest” (KJV, ASV, YLT, DARBY, WEBSTER) vs “down payment” (WEB) vs “pledge” (DRC)
v8 [lexical]: Lexical translation of the verb expressing willingness or being pleased. — “are” (WEB, ASV) vs “willing rather” (KJV, WEBSTER) vs “are well pleased” (YLT) vs “pleased” (DARBY) vs “have a good will” (DRC)
v8 [lexical]: Lexical choice for being away or absent from the body. — “absent” (WEB, KJV, ASV, DARBY, WEBSTER) vs “away” (YLT) vs “rather” (DRC)
v9 [lexical]: Translation of the conjunctions connecting to the previous thought. — “also” (ASV, YLT, DARBY) vs “Wherefore” (KJV, WEBSTER) vs “Therefore also” (WEB) vs “And therefore” (DRC)
v10 [lexical]: Lexical choice for the judgment seat or tribunal. — “judgment-seat” (ASV, DARBY, WEBSTER) vs “judgment seat” (WEB, KJV) vs “tribunal” (YLT) vs “judgement” (DRC)
v10 [lexical]: Lexical translation of the distributive pronoun. — “each” (WEB, ASV, YLT, DARBY) vs “every one” (KJV, WEBSTER, DRC)
v10 [interpretive]: Translation and interpretation of the prepositional phrase describing actions done via the body. — “the” (WEB, ASV, DARBY) vs “done in his” (KJV, WEBSTER) vs “through the” (YLT) vs “of the” (DRC)
v10 [grammatical]: Phrasing of the relative clause describing actions matched to outcomes. — “what” (WEB, ASV, WEBSTER) vs “according to that” (KJV) vs “in reference the things” (YLT) vs “those” (DARBY) vs “as” (DRC)
v10 [grammatical]: Grammatical translation of the verb tense for past actions. — “hath done” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “did” (YLT)
v10 [lexical]: Lexical choice for 'bad' or 'evil'. — “bad” (WEB, KJV, ASV, WEBSTER) vs “evil” (YLT, DARBY, DRC)
v11 [lexical]: Lexical choice for the reverence or dread of the Lord. — “fear” (WEB, ASV, YLT, DRC) vs “terror” (KJV, DARBY, WEBSTER)
v11 [stylistic]: Lexical rendering of the verb for convincing or persuading. — “persuade” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “use persuasion to” (DRC)
v12 [grammatical]: Grammatical handling of the participle 'giving' and its connection to the sentence. — “give you” (KJV, WEBSTER, DRC) vs “speak as giving” (WEB, ASV) vs “we are giving” (YLT) vs “we are giving to” (DARBY)
v12 [lexical]: Lexical choice for the noun indicating boasting or glorying. — “to glory on” (KJV, WEBSTER) vs “of boasting” (WEB) vs “of glorying” (ASV) vs “you of glorifying in” (YLT) vs “of boast in” (DARBY) vs “in” (DRC)
v12 [lexical]: Lexical choice for outward appearance, face, or countenance. — “appearance” (WEB, KJV, ASV, WEBSTER) vs “face” (YLT, DRC) vs “countenance” (DARBY)
v13 [lexical]: Lexical choice for the conditional conjunction. — “whether” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “if” (WEB)
v13 [lexical]: Lexical choice and grammatical tense for being out of one's mind. — “are” (WEB, ASV, DARBY, WEBSTER) vs “be beside ourselves” (KJV) vs “were” (YLT) vs “transported in mind” (DRC)
v13 [grammatical]: Supplying the verb and translating the dative case for God. — “is to” (KJV, DARBY, WEBSTER, DRC) vs “for” (WEB) vs “unto” (ASV) vs “was” (YLT)
v13 [grammatical]: Translation of the dative pronoun regarding the beneficiaries. — “you” (WEB, DARBY, DRC) vs “for your cause” (KJV, WEBSTER) vs “unto you” (ASV) vs “to you” (YLT)
v14 [lexical]: Lexical choice for 'love' or 'charity'. — “love” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “charity” (DRC)
v14 [lexical]: Lexical choice for the verb indicating compelling or constraining. — “constraineth” (KJV, ASV, WEBSTER) vs “compels” (WEB) vs “doth constrain” (YLT) vs “constrains” (DARBY) vs “presseth” (DRC)
v14 [grammatical]: Grammatical translation of the participle phrase indicating a judgment or conclusion. — “because we thus judge” (KJV, ASV, WEBSTER) vs “thus” (WEB) vs “having judged” (YLT) vs “having judged this” (DARBY) vs “judging this” (DRC)
v14 [interpretive]: Grammatical tense and interpretive rendering of the consequent death of all. — “therefore died” (WEB, ASV) vs “then were all dead” (KJV, WEBSTER) vs “died the whole died” (YLT) vs “have died” (DARBY) vs “were” (DRC)
v15 [grammatical]: Translation of the relative pronoun and participle for the one who died. — “who” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “which died” (KJV)
v15 [stylistic]: Interpretive or stylistic phrasing of the prepositional phrase 'for them'. — “them” (KJV, YLT, DARBY, WEBSTER, DRC) vs “their sakes died” (WEB, ASV)
v15 [grammatical]: Grammatical voice and tense used to translate the participle for resurrection. — “rose again” (WEB, KJV, ASV, WEBSTER, DRC) vs “was raised” (YLT) vs “has been raised” (DARBY)
v16 [lexical]: Lexical choice for 'no one' and phrasing of the preposition. — “one according to” (WEB, YLT, DARBY) vs “man after the” (KJV, ASV) vs “according to” (WEBSTER, DRC)
v16 [lexical]: Translation of the conjunctions introducing the concessive clause. — “from now on Even” (WEB) vs “yea though” (KJV) vs “even” (ASV) vs “and even if” (YLT) vs “but if even” (DARBY) vs “indeed” (WEBSTER) vs “And if” (DRC)
v16 [lexical]: Translation of the preposition indicating relation to the flesh. — “according to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “after the” (KJV, ASV)
v16 [lexical]: Lexical choice for the adversative conjunction. — “yet” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “but” (DRC)
v16 [lexical]: Lexical choice for the adverb indicating cessation. — “more” (WEB, KJV, ASV, YLT, WEBSTER) vs “longer” (DARBY, DRC)
v17 [grammatical]: Phrasing of the indefinite pronoun and copula in the conditional clause. — “is” (ASV, WEBSTER) vs “anyone is” (WEB) vs “any man be” (KJV) vs “one is” (YLT) vs “one” (DARBY) vs “then” (DRC)
v17 [lexical]: Lexical choice between 'creation' and 'creature'. — “the” (ASV, YLT, DRC) vs “creation The” (WEB, DARBY) vs “creature” (KJV, WEBSTER)
v17 [grammatical]: Grammatical translation of the verb tense indicating passing away. — “have” (WEB, DARBY, WEBSTER) vs “are passed” (KJV, ASV, DRC) vs “did pass” (YLT)
v18 [lexical]: Translation of the transitional conjunction. — “But” (WEB, ASV, DRC) vs “And” (KJV, DARBY, WEBSTER) vs “the” (YLT)
v18 [lexical]: Translation of the preposition indicating source. — “of” (WEB, KJV, ASV, YLT, DRC) vs “the” (DARBY) vs “from” (WEBSTER)
v19 [interpretive]: Lexical and interpretive choice for introducing the explanation of reconciliation. — “To wit that” (KJV, ASV, WEBSTER) vs “how” (YLT, DARBY) vs “namely” (WEB) vs “For” (DRC)
v19 [stylistic]: Stylistic phrasing and preposition choice for reconciliation. — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV) vs “reconciling to” (YLT)
v19 [grammatical]: Grammatical translation of the verb and preposition detailing the entrusting of the message. — “having to” (WEB) vs “hath committed unto” (KJV) vs “having” (ASV) vs “having put in” (YLT) vs “putting in” (DARBY) vs “to” (WEBSTER) vs “he placed in” (DRC)
v20 [lexical]: Lexical and grammatical translation of the participle expressing God's appeal. — “were entreating” (WEB, ASV) vs “did beseech you by” (KJV, WEBSTER) vs “were calling through” (YLT) vs “as it were beseeching” (DARBY) vs “as it were exhorting” (DRC)

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Texto original. Greek (TAGNT, public-domain critical text). Provided public-domain Greek text

Nomes divinos: Theos (God), Kyrios (Lord).

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Academic textual-historical analysis

In defending his apostolic ministry, Paul contrasts the 'earthly tent' of the present body with a heavenly building from God, expressing a strong desire to be 'clothed' with heavenly life rather than 'unclothed' (vv. 1-4). He asserts confidence despite current burdens, noting that all must eventually appear before Christ's judgment seat to receive recompense for bodily deeds (v. 10). Motivated by the fear of the Lord and constrained by the love of Christ, who died for all (vv. 11-15), Paul declares that earthly standards of judgment have ceased and that being in Christ constitutes a 'new creation' (vv. 16-17). The chapter concludes by defining the apostolic role: acting as 'ambassadors' for a divine ministry of reconciliation, grounded in the claim that God made the sinless one to be sin so that believers might become the righteousness of God (vv. 18-21).

Jewish interpretation

Viewed historically as a first-century text, 2 Corinthians 5 preserves a Hellenistic Jewish author's engagement with mortality, eschatological judgment, and atonement. Paul uses the metaphor of an earthly tent dissolving to express anxiety over mortality and hope for a heavenly dwelling (verses 1-4). He invokes the concept of the judgment seat (verse 10), reflecting standard Second Temple Jewish apocalyptic expectations of final divine judgment. The language of God reconciling the world to himself through an appointed representative (verses 18-20) operates within early Jewish conceptual frameworks of divine mediation and ambassadorial authority, though adapted to Paul's specific Christological message.

Latter-day Saint

In this chapter, Paul reflects on the temporary nature of mortal life, comparing the physical body to an earthly 'tent' or tabernacle, and expresses a longing for the eternal, immortal dwelling provided by God. He assures the Corinthians that while they must currently walk by faith rather than sight, they are ultimately accountable before the judgment seat of Christ for the deeds done in the body. Paul then transitions to the core message of the gospel: the ministry of reconciliation. He teaches that through Christ's Atonement, believers become 'new creatures,' and he implores his audience to accept this reconciliation with God.

Jehovah's Witnesses

In this chapter, the apostle Paul discusses the temporary nature of the Christian's physical body—compared to an earthly 'tent'—and the expectation of a permanent heavenly 'building' or body. Paul expresses the longing to be clothed with this heavenly dwelling, emphasizing that God has provided the spirit as a down payment or token of this future reality. He outlines the driving motivation for the Christian ministry: the love of Christ, whose sacrificial death means believers should no longer live for themselves. Consequently, those in Christ are described as a 'new creation.' Paul concludes by detailing the 'ministry of reconciliation,' positioning himself and his associates as 'ambassadors' who urgently plead with the world to be reconciled to God, who accomplished this reconciliation through Christ.

Escolhas de tradução feitas pela NCB (30)

v1: "the earthly house of our tent" — Renders skenous as tent to establish the precise earthly/heavenly contrast, maintaining the definite article and possessive pronoun structure.
v1: "is destroyed" — Translates katalythe cleanly as physical destruction or dismantling, fitting the building metaphor better than 'dissolved'.
v1: "from God" — Accurately reflects the preposition ek indicating source.
v1: "the heavens" — Translates the plural noun literally.
v2: "our habitation, the one from heaven" — Preserves the repeated definite article pattern and the cognate link to oikos.
v3: "having been unclothed" — Follows the provided source-language text (ekdusamenoi) rather than the variant reading (endusamenoi) followed by older translations.
v4: "to be unclothed, but to be clothed upon" — Disputed among traditions whether the longing to be clothed refers to the resurrection body or the recovery of a baptismal garment; maintaining the 'epi-' prefix in 'clothed upon' alongside the wordplay ties the imagery strictly to the lexical form.
v4: "what is mortal may be swallowed up by life" — Uses the contemporary preposition 'by' for the agent of the passive verb.
v5: "Now the one who prepared us for this very thing is God" — Clarifies the participial phrasing and avoids archaic terms like 'selfsame'.
v5: "the down payment of the Spirit" — Renders arrabon cleanly in contemporary English, avoiding 'earnest', and capitalizes Spirit to indicate divine agency.
v6: "being at home ... we are away from home" — Retains the explicit spatial wordplay between endemeo and ekdemeo.
v8: "to be away from home from the body and to be at home with the Lord" — Disputed among traditions whether righteous souls immediately enter conscious fellowship with God; retaining the explicit spatial wordplay preserves the imagery without explicitly resolving the theological sequence.
v9: "whether at home or whether away from home" — Repeats the eite structure precisely and continues the home/away wordplay.
v10: "For all of us must be made manifest" — Accurately reflects the plural 'the all of us' matching the transition to the singular 'each one'.
v10: "the things done through the body" — Disputed among traditions whether active obedience is necessary for vindication; translating the preposition dia as 'through' preserves the exact focus on bodily instrumentality without resolving the debate over justification.
v11: "the fear of the Lord" — Renders phobon as reverence or fear rather than the overly strong 'terror'.
v11: "we have been made manifest" — Captures the perfect tense indicating a completed state of being manifest to God, tying to the cognate in v10.
v12: "but are giving you an occasion of boasting" — Renders the participle active without supplying 'speak as', and reflects the boasting cognate.
v13: "For whether we were beside ourselves, it was to God; whether we are of sound mind, it is for you." — Preserves the eite...eite (whether...whether) repetition, supplies the ellipsis neutrally to balance the chiasm, and capitalizes God.
v14: "therefore the all died" — Disputed among traditions whether Christ's death provides universal atonement; retaining the definite article 'the all' preserves the structural number shift against 'one' without over-specifying the scope.
v15: "for the one having died and having been raised on their behalf" — Accurately renders the two participles governed by the single article, placing the prepositional phrase smoothly in English.
v16: "yet now we know him so no longer" — Translates ouketi cleanly as 'no longer' rather than 'no more'.
v17: "look, the all things have become new" — Disputed among traditions whether becoming a new creation refers to radical inward regeneration; replacing 'behold' with 'look' modernizes the exclamation and 'the all things' reflects the article, without pre-empting either reading.
v18: "But the all things are from God, the one having reconciled us" — Connects back to 'the all things' of v17, and parses the participle accurately.
v19: "namely, that" — Replaces the archaic idiom 'to wit' with contemporary 'namely'.
v19: "reconciling a world" — Leaves kosmon anarthrous exactly as in the Greek, instead of inserting a definite article.
v20: "Therefore we are ambassadors on behalf of Christ" — Disputed among traditions whether this mandate applies to the entire church or ordained ministers; translating literally avoids specifying the exact ecclesiastical scope of the ambassadors.
v20: "as though God were entreating through us" — Matches the genitive absolute and active participle seamlessly into English idiom while capitalizing God.
v21: "he made sin" — Disputed among traditions whether Christ being made sin establishes penal substitution or indicates a sin-offering; translating the verb literally without 'to be' avoids pre-empting either interpretation.
v21: "the righteousness of God" — Disputed among traditions whether justification consists of a double imputation; 'righteousness' captures both forensic and ethical dimensions without resolving the exact mechanism.

Limites que vale a pena conhecer

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.

Ver todo o processo passo a passo → · Gerado por IA em Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)