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2 Corinthians Chapter 12

2 Corinthians Chapter 12

(Underlining marks a quotation/allusion. [Brackets] mark a textual variant.fnWhen two (or more) different copies of an original manuscript disagree on any given word or phrase — addition, omission, word order, etc. — the disagreement is called a "textual variant". ~99% of existing textual variants are either minor (like spelling), obviously not original (often appearing only in a few late manuscripts), or don't affect meaning (like "Jesus Christ" vs. "Christ Jesus"). The ~1% that remain do not affect any central doctrine of Christianity. The BOS Bible only marks significant textual variants that affect the meaning; smaller variants that do not affect meaning won't be marked for readability.  "Love" with a caret ("^love") is agapé.fn"agapé" The Greek words ἀγάπη (agapé, noun), and ἀγαπάω (agapaó; verb) are typically translated "love".  However, unlike our English word "love" – which primarily speaks of affection and feelings — agapé centers on choice and behavior.  It’s the "love" based on will, choice, behavior, and action; not feelings.  (Feelings-based love is the Greek word φιλέω (phileó), which properly means "brotherly love/affection".)  Thus, you could hate someone passionately and still treat him with "agapé".  Agapé "love" is best understood as the pursuit of what is most beneficial to someone or something, regardless of the cost to yourself or the type of response received from the person or thing.  It can also indicate a preference for someone or something over other things. An asterisk (*) indicates a verb in the Greek perfect tense.fnThe Greek perfect tense signifies a completed action in the past with a result and/or an ongoing state that extends into the present. For example, Hebrews 12:2 says in part: "He *sat down at the right hand of the throne of God"; the verb for "sat" is in the perfect tense, indicating that He sat down once (completed action in the past), and also that He remains seated until the present moment (ongoing state).)

Glossary

Note: this glossary is currently a work in progress; entries that do not expand will be added as time permits

Ages/of ages
“ages” and “of ages” are the Greek words “αἰών” (aión, noun form) and “αἰώνιος” (aiónios, adjective form) respectively.  The adjective form is typically translated “eternal”, as in “eternal life”. The noun form refers to a whole time period, (Keizer, “Life Time Entirety”) such as a person’s lifetime (an older Greek sense), an age/epoch (e.g., 2 Cor 4:4), or even time in its entirety, making its meaning similar to “forever” (e.g., John 14:16). The adjective form is similarly context-dependent, and the New Testament context often dictates a meaning similar to “forever” (but not always: e.g. 2 Tim 1:9).  Alternately or additionally, it can indicate the quality of a time period — indicating greatness/severity — like the English idiom “of ages” (e.g. “battle of the ages”). Thus, “of ages” was chosen for the adjective form so that both the time and quality senses remain visible.

Clean/unclean

Covenant

Faith

Flesh

Forgive/forgiveness

Grace
The Greek word is “χάρις” (charis), most often translated “grace”, “gift”, or “thanks”. It was a technical term in the 1st century, referring to the Patronage system in place. The Patron (from “pater” = “father”) would give gifts or do favors (both called a charis). A charis was always given/done freely to anyone who would be grateful for it, and this person then became a “client” of the patron. The clients were expected to reciprocate by telling everyone what the patron had done, and offering their services to the patron whenever the patron needed them. This reciprocal act was also called “charis”, and the ones who reciprocated were “being faithful” by giving thanks in this way. Both were done out of gratitude, not legal obligation. A client who wasn’t faithful and grateful probably wouldn’t receive any more charis from his patron, or any other patrons. The patron was responsible for taking care of all his clients, and making sure their needs were met. New Testament usage typically casts God the Father as a Heavenly Patron, to whom Christians should be grateful and faithful because of the gifts He has given us. (e.g. salvation, provision, protection, etc.)

Holy

Justification

Law (Torah)

Make purification

Pure/Impure

Purification offering
In the Old Testament, this is typically the Hebrew “חַטָּ֖את” (khat-tat); in the New Testament, it’s typically “περὶ ἁμαρτίας” (peri hamartias), which is what the Septuagint (an ancient translation of the Old Testament into Greek) used to translate the Hebrew. It’s traditionally translated “sin offering”, but that translation has less support in high-level scholarship. The Hebrew word can mean “sin”, but it can also mean “purification” (e.g. Numbers 8:7). This offering was used to purify uncleanness, whether or not a sin was committed. Thus, it was required even when no sin was committed, such as after childbirth (Leviticus 12:1-8), for certain diseases (Leviticus 14), etc. High-level, peer-reviewed scholarship dedicated to the field (e.g. Milgrom, Levine, Gane, Sklar, Wright, Gorman, etc.) is largely united on the “purification offering” understanding. The BOS Bible has aligned itself with that high-level, peer-reviewed scholarship in its translation.

Ransom

Redemption

Repent/repentance

Righteous/righteousness

Salvation/save

Soul
“soul” is the Greek word “ψυχή/psuché” and Hebrew word “נֶפֶשׁ/nephesh”. The BOS Bible translates these words as “soul” for consistency, and so the full meaning of “soul” isn’t obscured by different translations in different places. They closely overlap in meaning and are typically translated “soul” or “life”. They refer to the animating force of a living thing, and thus can also refer to its life, or to the whole of any person or creature, including animals (e.g. fish in Revelation 8:9 and Genesis 1). They are frequently used as an emphatic reference to a person’s whole self, including longings, deep emotions, and inner life. (e.g. Ps 42:11) Note: while “soul” has significant overlap in meaning with “spirit”, the words have distinct meanings and usages throughout scripture. For example, lions tear apart a soul in Psalm 7:2, and a “dead soul” is mentioned in Leviticus 21:11; “spirit” has no analogous usages, and it returns to God at death (Ecc 12:7; Acts 7:59). The adjective forms of soul and spirit are contrasted in 1 Corinthians 2:14-15; see also: Hebrews 4:12; 1 Thessalonians 5:23.

Sin

Click to Collapse the Glossary
Paul’s Sarcastic Boasting Continues

(Parallel teachings: 2 Corinthians 4:7-12; Philippians 4:11-13; Isaiah 40:29-31)
(Thematic parallels: Matthew 26:36-46)

  • 1 To boast is necessary, but indeed not profitable, yet I will go on to visions and revelations of the Lord.
  • 2 I *knew a man in the Anointed fourteen years ago.  (I don’t *know whether in the body or out of the body, I don’t *know; God *knows) Such a man was snatched up to the third heaven.
  • 3 And I *knew such a man, (whether in the body or separate from the body, I don’t *know; God *knows)
  • 4 that he was snatched up into paradise and heard unspeakably sacredfn“unspeakably sacred” is one word in Greek which refers to words which are so holy/sacred that they either cannot or should not be spoken by man. words that aren’t lawful for man to speak.
  • 5 I will boast about such a man, but I won’t boast about myself except in my weaknesses.
  • 6 For even if I wanted to boast, I wouldn’t be a fool for I would speak the truth.  But I refrain, lest someone think of me more than what he sees in me or hears of me,
  • 7 and the exceeding greatness of my revelations.  Therefore, a thorn in the fleshfnquotation/allusion to Numbers 33:55; Ezekiel 28:24; Joshua 23:13; Job 1-2 is also contextually relevant, see footnote on “messenger”. Scholars disagree on what Paul’s “thorn in the flesh” is. The major views are: (1) It was a physical malady, most often suggested to be an eye condition because of Galatians 4:13-15 and 6:11. (Some also cite Acts 23:5, suggesting that Paul failed to recognize the high priest because of poor eyesight.) (2) It was a man or men who created major problems for Paul. (3) It was a demon (i.e. an “angel of Satan”; see footnote on “messenger”) who hindered him directly. (4) It was a demon who caused physical problems for Paul, and/or stirred up men to hinder him. was given to me so that I don’t exalt myself,fn“exalt myself” could also be translated “be exalted” because the middle and passive endings for this Greek word are the same. a messengerfn“messenger” could also be translated “angel”, since this word can mean either depending on the context.  An “angel of Satan” would be a demon, see Revelation 12:7-9 of Satan to torment me so that I don’t exalt myself.fn“exalt myself” could also be translated “be exalted” because the middle and passive endings for this Greek word are the same.
  • 8 I begged the Lord about this three times so that it might depart from me,
  • 9 and He has said to me, “My grace is enough for you, for [My] power is completed in weakness.”   Therefore I will rather boast most gladly in my weaknesses so that the power of the Anointed might encampfn“encamp”  The Greek word here literally means to pitch a tent and live there. on me.
  • 10 Therefore I’m pleased in weaknesses, in insults, in calamities, in persecutions, and in distresses for the sake of the Anointed, for when I’m weak, then I’m strong.
  • 11 I have become like a foolish man; you compelled me to do this, for I ought to be commended by you.  For I fell short of the ‘super apostles’ in nothing, even if I am nothing.
  • 12 Indeed, the signs of a true apostle were performed among you with all endurance, by both signs and wonders, and miracles.
  • 13 For in what were you inferior to the rest of the church assemblies, except that I myself didn’t burden you?  Forgive me for this ‘injustice’!
Paul’s Upcoming Visit

(Parallel teachings: 1 Corinthians 9:12-18; Galatians 5:19-21)

  • 14 Behold, this third time I’m ready to come to you, and I won’t burden you.  For I don’t seek what’s yours, but you.  For the children aren’t obligated to save up for the parents, but the parents to save up for the children.
  • 15 But I will most gladly spend – and will be completely spent – for the sake of your souls.  If I’m ^loving you abundantly, am I ^loved less?
  • 16 But so be it.  I didn’t burden you, but – being cunning – I took you by trickery.
  • 17 Of any man whom I have sent to you, I didn’t exploit you through him, did I?
  • 18 I urged Titus to go and sent the brother with him.  Titus didn’t exploit you, did he?  Didn’t we walk in the same spirit?  Didn’t we walk in the same steps?
  • 19 Do you think that we’re defending ourselves to you all this time?  We speak before God in the Anointed.  And beloved, all things are for the sake of building you up.
  • 20 For I fear, lest having come to you, I might, perhaps, not find you such as I desire, and I might not be found by you such as you desire.  Lest perhaps there is quarreling, jealousy, outbursts of anger, selfish ambitions, slanders, covert slanders, arrogance, and disorder.
  • 21 Lest with me having come again, my God might humble me before you and I might mourn many of the men who *sinned beforehand and didn’t repent of the impurity, and fornication, and wanton debauchery that they did.

 

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