2 Corinthians 12:20

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2 Corinthians 12:20 in Multiple Translations

Berean Standard Bible BSB

For I am afraid that when I come, I may not find you as I wish, and you may not find me as you wish. I fear that there may be quarreling, jealousy, rage, rivalry, slander, gossip, arrogance, and disorder.

King James Version KJV

For 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:

American Standard Version ASV

For I fear, lest by any means, when I come, I should find you not such as I would, and should myself be found of you such as ye would not; lest by any means there should be strife, jealousy, wraths, factions, backbitings, whisperings, swellings, tumults;

Bible in Basic English BBE

For I have a fear that, when I come, you may not be answering to my desire, and that I may not be answering to yours; that there may be fighting, hate, angry feeling, divisions, evil talk about others, secrets, thoughts of pride, outbursts against authority;

Free Bible Version FBV

I do worry when I visit that somehow I won't find you as I would want to, and that you won't find me as you would want to! I'm afraid that there will be arguments, jealousy, anger, rivalry, slander, gossip, arrogance, and disorder.

Geneva Bible 1599 GNV

For I feare least when I come, I shall not finde you such as I would: and that I shalbe found vnto you such as ye woulde not, and least there be strife, enuying, wrath, contentions, backebitings, whisperings, swellings and discord.

Young's Literal Translation YLT

for I fear lest, having come, not such as I wish I may find you, and I — I may be found by you such as ye do not wish, lest there be strifes, envyings, wraths, revelries, evil-speakings, whisperings, puffings up, insurrections,

World English Bible WEB

For 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,

Noah Webster Bible WBS

For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found by you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:

Douay-Rheims 1899 DRV

For I fear lest perhaps when I come I shall not find you such as I would, and that I shall be found by you such as you would not. Lest perhaps contentions, envyings, animosities, dissensions, detractions, whisperings, swellings, seditions, be among you.

Translation for Translators T4T

I have written this way to you because I worry that when I come to visit you, I will see that some of you are not conducting your lives the way that I want you to. If that is so, when I get there you will see that I will have to act in a very severe way toward you, and I am sure that you do not want that. Specifically, I am afraid that some of you may be quarreling, or that you are being jealous of each other, or that you quickly get very angry with them, or that you are acting selfishly, or that some of you are saying bad things about others, or that you are ◄spreading false rumors/saying false things► about each other, or that you are acting proudly, or that you are doing things in a disorderly manner.

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Berean Amplified Bible — 2 Corinthians 12:20

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Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

2 Corinthians 12:20 Interlinear (Deep Study)

BIB

GRK φοβουμαι γαρ μηπως ελθων ουχ οιους θελω ευρω υμας καγω ευρεθω υμιν οιον ου θελετε μηπως ερεις ζηλοι θυμοι εριθειαι καταλαλιαι ψιθυρισμοι φυσιωσεις ακαταστασιαι

φοβουμαι phobeō G5399 to fear Verb-PNI-1S

γαρ gar G1063 for Conj

μηπως mēpōs G3381 so that Conj-N

ελθων erchomai G2064 to come/go Verb-2AAP-NSM

ουχ ou G3756 no Particle-N

οιους ohios G3634 such as K-APM

θελω thelō G2309 to will/desire Verb-PAI-1S

ευρω ehuriskō G2147 to find/meet Verb-2AAS-1S

υμας su G4771 you Pron-2AP

καγω kagō G2504 and I Pron-1NS-K

ευρεθω ehuriskō G2147 to find/meet Verb-APS-1S

υμιν su G4771 you Pron-2DP

οιον ohios G3634 such as K-ASM

ου ou G3756 no Particle-N

θελετε thelō G2309 to will/desire Verb-PAI-2P

μηπως mēpōs G3381 so that Conj-N

ερεις eris G2054 quarrel Noun-NPF

ζηλοι zēlos G2205 zeal Noun-NPM

θυμοι thumos G2372 wrath Noun-NPM

εριθειαι eritheia G2052 rivalry Noun-NPF

καταλαλιαι katalalia G2636 slander Noun-NPF

ψιθυρισμοι psithurismos G5587 gossip Noun-NPM

φυσιωσεις phusiōsis G5450 arrogance Noun-NPF

ακαταστασιαι akatastasia G181 disorder Noun-NPF

Greek Word Study

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Greek Word Reference — 2 Corinthians 12:20

φοβουμαι phobeō G5399 "to fear" Verb-PNI-1S

To fear means to be alarmed or in awe of something, like God's power. In the New Testament, it often means to reverence or respect, as in Matthew 10:31.

Definition: φοβέέω, ῶ (φόβος) [in LXX chiefly for מִן יָרֵא ;] __1. in Hem., to put to flight. Pass., to be put to flight, to flee affrighted __2. to terrify, frighten (Wis 179; Hdt. and Att..). Pass. (so always in NT; cf. M, Pr., 162), to be seized with fear, be affrighted, fear: Mat.10:31 14:27, Mrk.5:33 6:50, Luk.1:13 8:50, Jhn.6:19 12:15, Act.16:38, al.; opposite to ὑψηλοφρονεῖν, Rom.11:20; σφόδρα, Mat.17:6 27:54; with cogn. accusative, φόβον μέγαν, Mrk.4:41, Luk.2:9 (1Ma.10:8); φόβον αὐτῶν (obj, genitive, but cf. ICC, in l), 1Pe.3:14; πτόησιν, 1Pe.3:6; with accusative of person(s), Mat.10:26, Mrk.11:18, Luk.19:21, Jhn.9:22, Act.9:26, Rom.13:3, al.; before ἀπό (like Heb. יָרֵא, Jer.1:8, al.; cf. M, Pr., 102, 104n„), Mat.10:28, Luk.12:4; before μή (cl.; Bl., § 65, 3; M, Pr., 184 f.), Act.23:10 27:17; μήπως, Act.27:29, 2Co.11:3 12:20, Gal.4:11; μήποτε, Heb.4:1; with inf. (Bl., § 69, 4; M, Pr., 205), Mat.1:20, Mrk.9:32, al.; of reverential fear: Mrk.6:20, Eph.5:33; τ. θεόν, Luk.1:50, Act.10:2, 1Pe.2:17, Rev.14:7, al.; τ. κύριον, Col.3:22, Rev.15:4; τ. ὄνομα τ. θεοῦ (see: ὄνομα), Rev.11:18; οἱ φοβούμενοι τ. θεόν, of proselytes, Act.13:16, 26 (cf. ἐκ-φοβέω) (AS)

Usage: Occurs in 90 NT verses. KJV: be (+ sore) afraid, fear (exceedingly), reverence See also: 1 John 4:18; Luke 12:7; 1 Peter 2:17.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

μηπως mēpōs G3381 "so that" Conj-N

This word means 'lest somehow' or 'so that', often used to express a warning or concern, as in 1 Corinthians 9:27 and 2 Corinthians 2:7.

Definition: μήπως or μή πως (so WH), negative particle, __1. as conjc., lest haply: in final sentences, 1Co.9:27, 2Co.2:7 9:4; after verbs of fearing or taking heed, 1Co.8:9, 2Co.11:3 12:20, Gal.4:11; with an ellipse of ptcp. (sc. φοβούμενος; cf. B1., § 65, 3; Burton, § 225), 1Th.3:5 (but see infr.). __2. As interrogative, whether haply: Gal.2:2, 1Th.3:5 (cf. M, Th., in l, but see supr.).† μήπου (WH, μή που), lest anywhere, lest haply: Act.27:29.† (AS)

Usage: Occurs in 11 NT verses. KJV: lest (by any means, by some means, haply, perhaps) See also: 1 Corinthians 8:9; 2 Corinthians 11:3; Romans 11:21.

ελθων erchomai G2064 "to come/go" Verb-2AAP-NSM

To come or go is the meaning of this word, used in many applications, such as in Matthew 8:9 and Romans 9:9. The KJV translates it in various ways, including come, go, and enter.

Definition: ἔρχομαι, [in LXX very frequently for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;] __1. to come; __(a) of persons, either as arriving or returning from elsewhere: Mat.8:9, Mrk.6:31, Luk.7:8, Jhn.4:27, Rom.9:9, al.; before ἀπό, Mrk.5:35 7:1, Jhn.3:2, al.; ἐκ, Luk.5:17, Jhn.3:31, al.; εἰς, Mrk.1:29, al.; διά before εἰς, Mrk.7:31; ἐν (Cremer, 263f., but see: ἐν), Rom.15:29, 1Co.4:21; ἐπί, with accusative, Mrk.6:53 11:13, Jhn.19:33, al.; κατά, with accusative, Luk.10:33 Act.16:7; παρά, with genitive, Luk.8:49; with accusative, Mat.15:29, Mrk.9:14, al.; with dative comm., incomm. (M, Pr., 75, 245), Mat.21:5, Rev.2:5, 16; with adverbs: πόθεν, Jhn.3:8, al.; ἄνωθεν, Jhn.3:31; ὄπισθεν, Mrk.5:27; ὧδε, Mat.8:29; ἐκεῖ, Jhn.18:3; ποῦ, Heb.11:8; before ἕως, Luk.4:42; ἄχρι, Act.11:5; with purpose expressed by inf., Mrk.5:14, Luk.1:59, al.; by fut. ptcp., Mat.27:49; ἵνα, Jhn.12:9; εἰς τοῦτο, ἵνα, Act.9:21; διά, with accusative, Jhn.12:9; before verbs of action, ἔρχεται καί, ἦλθε καί, etc.: Mrk.2:18, Jhn.6:15, al.; ἔρχου καὶ ἴδε, Jhn.1:47 11:34; ἐλθών (redundant; Dalman, Words, 20 f.), Mat.2:8 8:7, Mrk.7:25, Act.16:39, al.; similarly ἐρχόμενος, Luk.15:25, al.; of coming into public view: esp. of the Messiah (ὁ ἐρχόμενος, Mat.11:3, al.; see Cremer, 264), Luk.3:16, Jhn.4:25; hence, of Jesus, Mat.11:19, Luk.7:34, Jhn.5:43, al.; of the second coming, Mat.10:23, Act.1:11, 1Co.4:5, 1Th.5:2, al.; __(b) of time: ἔρξονται ἡμέραι (present for fut.: Bl., §56, 8), Luk.23:29, Heb.8:8" (LXX) ; fut., Mat.9:15, Mrk.2:20, al.; ἔρξεται ὥρα, ὅτε, Jhn.4:21, 23. al.; ἦλθεν, ἐλήλυθε ἡ ὥρα, Jhn.13:1 16:32 17:1; ἡ ἡμέρα τ. κυρίου, 1Th.5:2; καιροί, Act.3:19; __(with) of things and events: κατακλυσμός, Luk.17:27; λιμός, Act.7:11; ἡ ὀργή, 1Th.1:10; ὁ λύχνος, Mrk.4:21 (see Swete, in l.). Metaphorical, τ. ἀγαθά, Rom.3:8; τ. τέλειον, 1Co.13:10; ἡ πίστις, Gal.3:23, 25; ἡ ἐντολή, Rom.7:9; with prepositions: ἐκ τ. θλίψεως, Rev.7:14; ἐις τ. χεῖρον, Mrk.5:26; εἰς πειρασμόν, ib. 14:38, al. __2. to go: ὀπίσω, with genitive (Heb. הָלַךְ אַחֲרֵי), Mat.16:24, Mrk.8:34, Luk.9:23; σύν, Jhn.21:3; ὁδόν, Luk.2:44. (Cf. ἀν-, ἐπ-αν-, ἀπ-, δι-, εἰς, ἐπ-εἰσ-, συν-εἰσ-, ἐξ-, δι-εξ-, ἐπ-, κατ-, παρ-, ἀντι-παρ-, περι-, προ-, προσ-, συν-έρχομαι.) SYN.: πορεύομαι, χωρέω (v, Thayer, see word ἔρξομαι). (AS)

Usage: Occurs in 603 NT verses. KJV: accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set See also: 1 Corinthians 2:1; Acts 22:11; Hebrews 6:7.

ουχ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

οιους ohios G3634 "such as" K-APM

This word means such as or what sort of, as in Matthew 24:21 and Mark 9:3. It is used to describe a correlation or make an exclamation. The KJV translates it as so, such as, or what manner of.

Definition: οἷος, -α, -ον relat. pron., qualitative (related to ὅς as qualis to qui), what sort or manner of, such as, in NT usually without its correl. τοιοῦτος : Mat.24:21, Mrk.9:3, 2Co.12:20, 1Th.1:5, 2Ti.3:11, Rev.16:18; before τοιοῦτος, 1Co.15:48 15:2 2Co.10:11; id. redundant, Mrk.13:19; τ. αὑτὸν . . . σἷον, Php.1:30; οὐχ οἷον δὲ ὅτι, elliptically, but it is not as though (RV), Rom.9:6.† (AS)

Usage: Occurs in 12 NT verses. KJV: so (as), such as, what (manner of), which See also: 1 Corinthians 15:48; Mark 9:3; Revelation 16:18.

θελω thelō G2309 "to will/desire" Verb-PAI-1S

To will or desire something, as seen in Romans 9:16 and 1 Corinthians 12:6, where it describes a person's intentional choice or preference. This word is about making a conscious decision.

Definition: θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). (AS)

Usage: Occurs in 200 NT verses. KJV: desire, be disposed (forward), intend, list, love, mean, please, have rather, (be) will (have, -ling, - ling(-ly)) See also: 1 Corinthians 4:19; Luke 12:49; 1 Peter 3:10.

ευρω ehuriskō G2147 "to find/meet" Verb-2AAS-1S

To find or discover something, like in Matthew 7:7-8, where Jesus teaches that those who seek will find. This word is about searching and finding, whether it's a physical object or a spiritual truth.

Definition: εὑρίσκω, [in LXX chiefly for מצא, also for נשׂג hi., etc. ;] to find, with or without previous search: absol., opposite to ζητέω, Mat.7:7, 8 Luk.11:9, 10; with accusative, Mat.2:8, Mrk.1:37, Act.13:22, 2Ti.1:17, al.; pass., οὐχ εὑ., of disappearance, Heb.11:5, Rev.16:20, al.; γῆ κ. τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται (for conjectures as to the meaning of this reading, see Mayor, ICC, in l.), 2Pe.3:10, WH, R, mg. Metaphorical, to find, find out by inquiry, learn, discover: Luk.19:48, Act.4:21; αἰτίαν, Jhn.18:38, Act.13:28, al.; pass., Mat.1:18, Luk.17:18, Rom.7:10, 1Co.4:2, Gal.2:17, 1Pe.1:7, Rev.5:4, al.; of attaining to the knowledge of God, εὑ. θεόν, Act.17:27; pass., Rom.10:20 (LXX). Mid., to find for oneself, gain, procure, obtain: with accusative of thing(s), λύτρωσιν, Heb.9:12; act. in same sense (so cl. poets, but not in Attic prose), Mat.10:39 11:29, Luk.1:30, Act.7:46, 2Ti.1:18, al. (cf. ἀν-ευρίσκω). (AS)

Usage: Occurs in 167 NT verses. KJV: find, get, obtain, perceive, see See also: 1 Corinthians 4:2; Luke 12:37; 1 Peter 1:7.

υμας su G4771 "you" Pron-2AP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

καγω kagō G2504 "and I" Pron-1NS-K

And I, or me, is a phrase used to include oneself in a statement. It is used by Jesus and other biblical figures to express their thoughts and feelings.

Definition: κἀγώ see: ἐγώ. ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 67 NT verses. KJV: (and, even, even so, so) I (also, in like wise), both me, me also See also: 1 Corinthians 2:1; John 10:27; Hebrews 8:9.

ευρεθω ehuriskō G2147 "to find/meet" Verb-APS-1S

To find or discover something, like in Matthew 7:7-8, where Jesus teaches that those who seek will find. This word is about searching and finding, whether it's a physical object or a spiritual truth.

Usage: Occurs in 167 NT verses. KJV: find, get, obtain, perceive, see See also: 1 Corinthians 4:2; Luke 12:37; 1 Peter 1:7.

υμιν su G4771 "you" Pron-2DP

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

οιον ohios G3634 "such as" K-ASM

This word means such as or what sort of, as in Matthew 24:21 and Mark 9:3. It is used to describe a correlation or make an exclamation. The KJV translates it as so, such as, or what manner of.

Usage: Occurs in 12 NT verses. KJV: so (as), such as, what (manner of), which See also: 1 Corinthians 15:48; Mark 9:3; Revelation 16:18.

ου ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

θελετε thelō G2309 "to will/desire" Verb-PAI-2P

To will or desire something, as seen in Romans 9:16 and 1 Corinthians 12:6, where it describes a person's intentional choice or preference. This word is about making a conscious decision.

μηπως mēpōs G3381 "so that" Conj-N

This word means 'lest somehow' or 'so that', often used to express a warning or concern, as in 1 Corinthians 9:27 and 2 Corinthians 2:7.

Usage: Occurs in 11 NT verses. KJV: lest (by any means, by some means, haply, perhaps) See also: 1 Corinthians 8:9; 2 Corinthians 11:3; Romans 11:21.

ερεις eris G2054 "quarrel" Noun-NPF

A quarrel or strife, as seen in Romans 1:29 and 1 Corinthians 3:3. This means a dispute or argument between people, often involving loud and angry words.

Definition: ἔρις, -ιδος accusative, ἔριν (on the declension, see B1., § 8, 3; WH, App., 157), ἡ, [in LXX: Psa.139:20, Sir.28:11 40:5, 9 * ;] strife, wrangling, contention: Rom.1:29 13:13, 1Co.3:3, 2Co.12:20, Gal.5:20, Php.1:15, 1Ti.6:4, Tit.3:9; pl. (see: ἐριθία), Rom.13:13, WH, mg., 1Co.1:11, Ga, l.with, WH, mg.† (AS)

Usage: Occurs in 9 NT verses. KJV: contention, debate, strife, variance See also: 1 Corinthians 1:11; Galatians 5:20; Romans 1:29.

ζηλοι zēlos G2205 "zeal" Noun-NPM

Zeal refers to a strong feeling of enthusiasm or dedication, like being passionate about a cause. In 2 Corinthians 7:11 and 9:2, it describes a positive kind of zeal, while in Romans 13:13, it's about a negative kind, like jealousy. This feeling can be directed towards God or others.

Definition: ζῆλος, -ου, ὁ and in late Gk., also -εος, τό (2Co.9:2, Php.3:6), [in LXX for קִנְאָה, Num.25:11, al. ;] __1. zeal: 2Co.7:11 9:2; κατά ζῆλος, Php.3:6; with genitive obj., Jhn.2:17 (LXX), Rom.10:2; before ὑπέρ, 2Co.7:7; with genitive subj., θεοῦ, 2Co.11:2; πυρός, Heb.10:27 (cf. Isa.26:11, Wis.5:18, and cf. Westc., in l). __2. jealousy: Rom.13:13, 1Co.3:3 3:2 2Co.12:20, Gal.5:20 (WH, txt, RV), Jas.3:14, 16; πλησθῆναι ζήλου Act.5:17 13:45; pl., ζῆλοι (see B1., § 32, 6), Gal.5:20, WH, mg.† (AS)

Usage: Occurs in 17 NT verses. KJV: emulation, envy(-ing), fervent mind, indignation, jealousy, zeal See also: 1 Corinthians 3:3; Colossians 4:13; Hebrews 10:27.

θυμοι thumos G2372 "wrath" Noun-NPM

Wrath, or intense anger, as in Romans 2:8 and Ephesians 4:31. It's a strong feeling of displeasure or hostility.

Definition: θυμός, -οῦ, ὁ (θύω), [in LXX most frequently for אַף, also for חֱמָא, חָרוֹן, etc., 30 words in all ;] passion, hot anger, wrath: Heb.11:27; ὀργὴ καὶ θ., Rom.2:8, cf. Col.3:8; πικρία κ. θ., Eph.4:31; πλησθῆναι, πλήρης θυμοῦ, Luk.4:28, Act.19:28; θ. ἔχειν, Rev.12:12; οἶνος τ. θυμοῦ τ. πορνείας (cf. Jer.51:7), Rev.14:8 18:3 (cf. Rev.17:2); οἶνος τ. θ. τ. θεοῦ, Rev.14:10; τ. ὀργῆς τ. θεοῦ, Rev.16:19 19:15; ὁ θ. τ. θεοῦ, Rev.14:19 15:1, 7 16:1; pl., impulses or outbursts of anger: ἔρις, ζῆλος, θυμοὶ, ἐριθίαι, 2Co.12:20, Gal.5:20 (Cremer, 287, 733).† SYN.: ὀργή, παροργισμός (AS)

Usage: Occurs in 18 NT verses. KJV: fierceness, indignation, wrath See also: 2 Corinthians 12:20; Revelation 14:10; Hebrews 11:27.

εριθειαι eritheia G2052 "rivalry" Noun-NPF

Rivalry or ambition that leads to strife, mentioned in James 3:14 and Philippians 2:3. This refers to a selfish desire to succeed or gain advantage over others.

Definition: ἐριθία (T, cl., -εία), -ας, ἡ, [in Sm.: Eze.23:11 * ;] (on the origin and history of the word, see Hort, Ja., 81 fly.; Ellic. on Gal.5:20; Cremer, 262) ambition, self-seeking, rivalry: Jas.3:14, 16; κατ᾽ ἐριθίαν, Php.2:3; οἱ ἐξ ἐ., Rom.2:8, Php.1:17; pl. (Bl., § 32, 6; WM, 220; Swete, Mk., 153), 2Co.12:20, Gal.5:20.† (AS)

Usage: Occurs in 7 NT verses. KJV: contention(-ious), strife See also: 2 Corinthians 12:20; James 3:16; James 3:14.

καταλαλιαι katalalia G2636 "slander" Noun-NPF

Slander refers to the act of evil-speaking or backbiting, as seen in 2 Corinthians 12:20. It involves saying bad things about someone, like gossip or rumors, and is considered a negative behavior in 1 Peter 2:1.

Definition: κατα-λαλιά, -ᾶς, ἡ (κατάλαλος), [in LXX: Wis.1:11 * ;] evil-speaking, railing: p1., 2Co.12:20, 1Pe.2:1.† (AS)

Usage: Occurs in 2 NT verses. KJV: backbiting, evil speaking See also: 1 Peter 2:1; 2 Corinthians 12:20.

ψιθυρισμοι psithurismos G5587 "gossip" Noun-NPM

Gossip or whispering, implying secret slander, as mentioned in 2 Corinthians 12:20 and Ecclesiastes 10:11.

Definition: ψιθυρισμός, -οῦ, ὁ (ψιθυρίζω, to whisper), [in LXX: Ecc.10:11 (לַחַשׁ) * ;] a whispering; __(a) of secret slander, 2Co.12:20 (Plut.); __(b) of a murmured enchantment, Ec, l.with† (AS)

Usage: Occurs in 1 NT verses. KJV: whispering See also: 2 Corinthians 12:20.

φυσιωσεις phusiōsis G5450 "arrogance" Noun-NPF

This word means arrogance or haughtiness, like being puffed up with pride. It appears in 2 Corinthians 12:20. Paul warned against this attitude in the church.

Definition: φυσίωσις, -εως, ἡ (φυσιόω), a puffing up, swelling with pride: pl., 2Co.12:20.† (AS)

Usage: Occurs in 1 NT verses. KJV: swelling See also: 2 Corinthians 12:20.

ακαταστασιαι akatastasia G181 "disorder" Noun-NPF

This term refers to disorder or confusion, like in 1 Corinthians 14:33 and James 3:16. It describes a state of instability or tumult. The KJV Bible translates it as 'commotion' or 'confusion'.

Definition: ἀκαταστασία, -ας, ἡ (ἀκατάστατος), [in LXX: Pro.26:28 (מִדְחֶה), Tob.4:13 * ;] instability (MM, VGT, see word); hence, confusion, tumult: 1Co.14:33, Jas.3:16; pl. (Bl., §32, 6), Luk.21:9, 2Co.6:5, 12:20 (Polyb., al.; see Cremer, 739).† (AS)

Usage: Occurs in 5 NT verses. KJV: commotion, confusion, tumult See also: 1 Corinthians 14:33; 2 Corinthians 12:20; James 3:16.

Study Notes — 2 Corinthians 12:20

Show Verse Quote Highlights

Context
Cross References
2 Corinthians 12:20 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 2 Corinthians 12:20
Jamieson-Fausset-Brown on 2 Corinthians 12:20
Matthew Poole's Commentary on 2 Corinthians 12:20
Trapp's Commentary on 2 Corinthians 12:20
Ellicott's Commentary on 2 Corinthians 12:20
Adam Clarke's Commentary on 2 Corinthians 12:20
Cambridge Bible on 2 Corinthians 12:20
Barnes' Notes on 2 Corinthians 12:20
Whedon's Commentary on 2 Corinthians 12:20
Sermons on 2 Corinthians 12:20

Context — Paul’s Concern for the Corinthians

18I urged Titus to visit you, and I sent our brother with him. Did Titus exploit you in any way? Did we not walk in the same Spirit and follow in the same footsteps? 19Have you been thinking all along that we were making a defense to you? We speak before God in Christ, and all of this, beloved, is to build you up.

20For I am afraid that when I come, I may not find you as I wish, and you may not find me as you wish. I fear that there may be quarreling, jealousy, rage, rivalry, slander, gossip, arrogance, and disorder.

21I am afraid that when I come again, my God will humble me before you, and I will be grieved over many who have sinned earlier and have not repented of their acts of impurity, sexual immorality, and debauchery.

Cross References

	Reference	Text (BSB)
1	Galatians 5:19–21	The acts of the flesh are obvious: sexual immorality, impurity, and debauchery; idolatry and sorcery; hatred, discord, jealousy, and rage; rivalries, divisions, factions, and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who practice such things will not inherit the kingdom of God.
2	1 Peter 2:1	Rid yourselves, therefore, of all malice, deceit, hypocrisy, envy, and slander.
3	Romans 1:29	They have become filled with every kind of wickedness, evil, greed, and depravity. They are full of envy, murder, strife, deceit, and malice. They are gossips,
4	Galatians 5:15	But if you keep on biting and devouring one another, watch out, or you will be consumed by one another.
5	1 Corinthians 1:11	My brothers, some from Chloe’s household have informed me that there are quarrels among you.
6	Jude 1:16	These men are discontented grumblers, following after their own lusts; their mouths spew arrogance; they flatter others for their own advantage.
7	Proverbs 16:28	A perverse man spreads dissension, and a gossip divides close friends.
8	James 3:14–16	But if you harbor bitter jealousy and selfish ambition in your hearts, do not boast in it or deny the truth. Such wisdom does not come from above, but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there will be disorder and every evil practice.
9	2 Peter 2:18	With lofty but empty words, they appeal to the sensual passions of the flesh and entice those who are just escaping from others who live in error.
10	1 Corinthians 3:3–4	for you are still worldly. For since there is jealousy and dissension among you, are you not worldly? Are you not walking in the way of man? For when one of you says, “I follow Paul,” and another, “I follow Apollos,” are you not mere men?

2 Corinthians 12:20 Summary

[In 2 Corinthians 12:20, the apostle Paul is expressing his concern that when he visits the Corinthian church, he will find them engaging in behaviors that are not pleasing to God, such as arguing and being jealous of one another. He wants the church to be united and loving, as taught in John 13:35 and Romans 12:10. By examining our own hearts and behaviors, we can work to create a more positive and uplifting environment in our own churches and communities. As we strive to live in a way that is pleasing to God, we can promote unity and harmony, and avoid behaviors that might cause division or strife, as seen in Psalm 133:1 and Ephesians 4:3.]

Frequently Asked Questions

What is the apostle Paul afraid of in 2 Corinthians 12:20?

Paul is afraid that when he comes to visit the Corinthian church, he will find them engaging in sinful behaviors such as quarreling, jealousy, and gossip, which are contrary to the teachings of Christ as seen in Matthew 18:15 and Galatians 5:22-23.

Why does Paul mention specific sins like rage, rivalry, and arrogance?

Paul mentions these sins because they are destructive to the unity and harmony of the church, and are opposed to the fruits of the Spirit, such as love, kindness, and humility, as described in Galatians 5:22-23 and Ephesians 4:32.

How does this verse relate to Paul's previous statements about his relationship with the Corinthian church?

This verse shows that Paul's concern for the Corinthian church is not just about their behavior, but also about his own relationship with them, and he wants to ensure that his visit will be a positive and uplifting experience for both him and the church, as seen in 2 Corinthians 12:19.

What can we learn from Paul's fears and concerns in this verse?

We can learn that even spiritual leaders like Paul are not immune to concerns and fears about the spiritual well-being of their fellow believers, and that we should always strive to live in a way that is pleasing to God and honoring to His church, as taught in Romans 12:1-2 and 1 Corinthians 10:31.

Reflection Questions

What are some ways that I can examine my own heart and behavior to ensure that I am not contributing to quarreling, jealousy, or other sinful behaviors in my own church or community?
How can I cultivate a spirit of love, kindness, and humility, as described in Galatians 5:22-23, in my interactions with others?
What are some practical steps that I can take to promote unity and harmony in my church or community, and to avoid behaviors that might cause division or strife?
In what ways can I seek to build others up, rather than tearing them down, as encouraged in Ephesians 4:29 and 1 Thessalonians 5:11?

Gill's Exposition on 2 Corinthians 12:20

For I fear lest when I come,.... This fear arose from his fatherly affection for them, and care of them: I shall not find you such as I would; truly penitent for former sins, thoroughly reformed in

Jamieson-Fausset-Brown on 2 Corinthians 12:20

For 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,

Matthew Poole's Commentary on 2 Corinthians 12:20

For I fear, lest, when I come, I shall not find you such as I would; a good man, especially a faithful minister of the gospel, will be concerned at the sins of others, and as to their spiritual welfare. A profane person either rejoiceth in the sins of others, or at least is unconcerned for them; but a good man cannot be so, as knowing the sins of others reflect dishonour upon God. And that I shall be found unto you such as ye would not; he also cannot delight in the punishments of others, or doing any thing which may be ungrateful to them. Paul feareth lest the miscarriages of this church should enforce from him some acts of severity. He instanceth in some particular disorders in the members of this church, which he feared that he should find amongst them not amended; all the effects of pride and passion. Debates, or contentions, such as he had taxed them for, 3:3. Envyings, or heats of passion; envying of one another for their gifts, &c. The other things which he mentioneth, are all sins against that brotherly love which ought to be found amongst Christians, and tending to ruptures amongst them; and teach us how contrary these are to the duty of Christians, who are one body.

Trapp's Commentary on 2 Corinthians 12:20

20 For 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: Ver. 20. And that I shall be found] Crudelem medicum intemperans aeger facit. The sick man makes harsh headstrong medicine, (Mimus.) We delight not to fling daggers at men’ s faces; but if men be not told their own, and that with some sharpness, they will on in sin to their utter ruin. Sharp waters clear the eyesight; and bitter potions bring on sweet health. A weak dose doth but stir bad humours and anger them, not purge them out; so it fareth with sins. Lest there be debates, envyings, &c.] King Edward IV, the night before his death, said to his kinsmen and friends, I remember it to my grief, that there hath been discord among you a great time, not always for great causes, but poor mistakings, Some, like salamanders, live always in the fire; like trouts, they love to swim against stream; like Phocion, they think it a goodly thing to dissent from others. Whisperings] Swellings] That is, taking things unkindly, so that the heart even riseth against another, and we cannot away with him, would have nothing to do with him. Now, as the swelling of the spleen is very dangerous for health; and of the sails, for the overbearing of a little vessel; so is this swelling of the heart by passion, especially if it break out at the lips by tumults, that is, by telling this body, running to that, filling the town with it. Caelum mugitibus implet. Daniel’ s Hist. of England.

Ellicott's Commentary on 2 Corinthians 12:20

(20) For I fear, lest, when I come . . .—Something of the old anxiety which had led him to postpone his visit (2 Corinthians 1:23; 1 Corinthians 4:21) comes back upon his spirit. He and some of those Corinthians are likely to meet under very unfavourable conditions, neither of them acceptable to the other, severity meeting with open or masked resistance. Lest there be debates . . . .—The list that follows forms a suggestive parallelism of contrast to that in 2 Corinthians 7:11, the ethical imagination of the Apostle, with its keen perception of the shades of human character, dwelling now on the manifold forms of opposition, as before it had dwelt on the manifold fruits of repentance. It will be worth while to attempt to fix the exact significance of each word somewhat more accurately than is done in the Authorised version. “Debates,” rather strifes or quarrels, had in older English a darker shade of meaning than it has now. Men spoke of a “deadly debate” between friends. Chapman’s Homer makes Achilles complain that he has cast his life into “debates past end” (Iliad, ii. 331). “Envyings” better jealousies, another Greek word being appropriated for “envy” in the strict sense. The word, like “jealousy,” is capable of a good sense, as in 2 Corinthians 7:11; 2 Corinthians 9:2; 2 Corinthians 11:2. It is well, perhaps, to notice how closely allied are the qualities which the word expresses, how soon “zeal” (2 Corinthians 7:11; Philippians 3:6) passes into “jealousy” in a good sense, and that again into “jealousy” in a bad sense. “Wrath.” The passion so described is treated by great ethical writers (Aristotle, Eth. Nicom. iii. 8) as almost inseparable from true courage. In the New Testament it is always used either of human wrath in its evil aspects (Luke 4:28; Acts 19:28; Hebrews 11:27), or—but only in the Apocalypse, where it occurs in this sense frequently—of the wrath of God (Revelation 14:10; Revelation 14:19; Revelation 15:1; Revelation 15:7; Revelation 16:1; Revelation 16:19). There is, therefore, no need to alter the English here. The three words occur in the same connection in Galatians 5:20, a nearly contemporary Epistle. Strifes.—The Greek word (eritheia) begins with the same three letters as that for “strife,” and till a comparatively recent period was supposed to be connected with it, and so to be identical in meaning. It has, however, a very different history, not without interest, even for the English reader. The concrete form of the noun (erîthos) meets us in Homer and elsewhere as a day-labourer, as in the description of the shield of Achilles: “And there he wrought, a meadow thick with corn, And labourers reaping, sickles in their hand.” —Iliad, xviii. 550. The next step in the growth of the word, was the verb “to serve for wages,” and this was transferred to those who in matters of state compete for honours and rewards, rather than for their country’s good. Aristotle (Pol v.

Adam Clarke's Commentary on 2 Corinthians 12:20

Verse 20. I fear, lest, when I come] I think the present time is used here for the past; the apostle seems most evidently to be giving them the reason why he had not come to them according to his former purposes, and why he sent Titus and his companion. He was afraid to come at that time lest he should have found them perverted from the right way, and he be obliged to make use of his apostolical rod, and punish the offenders; but, feeling towards them the heart of a tender father, he was unwilling to use the rod; and sent the first epistle to them, and the messengers above mentioned, being reluctant to go himself till he had satisfactory evidence that their divisions were ended, and that they had repented for and put away the evils that they had committed; and that he should not be obliged to bewail them who had sinned so abominably, and had not repented for their crimes. If this verse be understood in this way, all difficulty will vanish; otherwise, what is here said does seem to contradict what is said, 2 Corinthians 7:6; 2 Corinthians 7:16, c. as well as many things both in the eighth and ninth chapters. Debates, envyings] From these different expressions, which are too plain to need interpretation, we see what a distracted and divided state the Church at Corinth must have been in. Brotherly love and charity seem to have been driven out of this once heavenly assembly. These debates, &c., are precisely the opposites to that love which the apostle recommends and explains by its different properties in the 13th chapter of his first epistle. Mr. Wakefield translates the original thus: strifes, rivalries, passions, provocations, slanders, whisperings, swellings, quarrels.

Cambridge Bible on 2 Corinthians 12:20

20. For] The connection of thought is, ‘I do this for your edification, of which there is much need, for there are many disorders among you.’such as ye would not] “He here completely and finally throws off the apologist and puts on the Apostle.” Alford. He will rule by love rather than by fear, if possible. But if it be not possible, in the last resource he must use his Apostolic power. See notes on ch. 2 Corinthians 10:8; 2 Corinthians 10:11.debates] Rather, strifes. The word debate, however, derived from the French débattre, had, like the French débat, a stronger meaning than it has now. So Shakespeare, K. Hen. IV. Pt II. Act iv. Scene iv.:“Now, lords, if Heaven doth give successful endTo this debate that bleedeth at our doors.”envyings] See note on ch. 2 Corinthians 7:7.strifes] Our translators have been misled by an apparent similarity between this word and that rendered debates above. It is derived from a word signifying a hired labourer, and may either mean (1) party spirit, (2) personal aims in public life, in which sense Aristotle seems to have used the word in his Politics, and hence (3) self-seeking in general, and (4) faction. The word occurs in Romans 2:8; Galatians 5:20; Philippians 1:16; Philippians 2:3; James 3:14; James 3:16.backbitings, whisperings] “Open slanders, secret revilings.” Alford. Wiclif renders detracciouns, privie spechis of discord. He is followed by the Rhemish in the rendering detractions. Tyndale, Cranmer and the Geneva render as A. V. See 1 Peter 2:1 for the first word, which is there rendered evil speakings. Its literal meaning is speakings against, but no idea of secrecy is implied, as in our version, but rather the contrary. Whisperings, on the other hand, imply secrecy as a matter of course.swellings] Rather, puffings up (Wiclif, well, bolnyngis in pride). See 1 Corinthians 4:6; 1 Corinthians 4:18-19. The word and its cognates occur only in these two Epistles and in Colossians 2:18.tumults] See ch. 2 Corinthians 6:5.

Barnes' Notes on 2 Corinthians 12:20

For I fear, lest, when I come - see 2 Corinthians 12:14. I shall not find you such as I would - That is, walking in the truth and order of the gospel.

Whedon's Commentary on 2 Corinthians 12:20

20. I fear—To the close of the epistle the self-defensive tone is now dropped, and the apostolic authority is persistently assumed. Would… would not—A very terse and pregnant antithesis.

Sermons on 2 Corinthians 12:20

	Sermon	Description
	(Audio Sermon) Freedom From Denominationalism by Zac Poonen	This sermon emphasizes the need to break free from denominationalism and focus on building solid local churches where genuine concern, weeping, and groaning over the spiritual cond
	When the Flesh Has a Grip by Robert B. Thompson	In this sermon, the pastor emphasizes the importance of proper communication and avoiding malice and evil speaking. He references Corinthians 12-20 to highlight the need for truth-
	Homily on St. Ignatius by St. John Chrysostom	John Chrysostom delivers a sermon on the life and martyrdom of Saint Ignatius, highlighting his unwavering faith, courage, and readiness to lay down his life for the sake of Christ
	Courtship #2 by Denny Kenaston	The preacher delves into the meaning of 'eritheia,' which signifies self-seeking, extreme selfishness, and rivalry, ultimately desiring to be number one at any cost. This selfish a
	2 Corinthians 12:16-18 by St. John Chrysostom	John Chrysostom delves into Paul's defense regarding money matters, emphasizing his integrity and strictness in not taking advantage of the Corinthians, even through others. Paul e
	2 Corinthians 1:23 by St. John Chrysostom	John Chrysostom preaches about the importance of true repentance and forgiveness, highlighting the need for sincere contrition, humility, and a change of heart. He emphasizes the p
	Anti-Booze Efforts by Billy Sunday	Billy Sunday passionately preaches against alcohol, expressing his determination to combat the saloon culture that he believes leads to the destruction of lives and families. He em