2 Corinthians 12:7

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2 Corinthians 12:7 in Multiple Translations

Berean Standard Bible BSB

or because of these surpassingly great revelations. So to keep me from becoming conceited, I was given a thorn in my flesh, a messenger of Satan, to torment me.

King James Version KJV

And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.

American Standard Version ASV

And by reason of the exceeding greatness of the revelations, that I should not be exalted overmuch, there was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted overmuch.

Bible in Basic English BBE

And because the revelations were so very great, in order that I might not be overmuch lifted up, there was given to me a thorn in the flesh, one sent from Satan to give me pain.

Free Bible Version FBV

Also, because these revelations were so amazingly great, and so that I wouldn't become proud, I was given a “thorn in my flesh” —a messenger from Satan to hurt me so that I wouldn't become proud.

Geneva Bible 1599 GNV

And lest I should be exalted out of measure through the aboundance of reuelations, there was giuen vnto me a pricke in the flesh, the messenger of Satan to buffet mee, because I should not be exalted out of measure.

Young's Literal Translation YLT

and that by the exceeding greatness of the revelations I might not be exalted overmuch, there was given to me a thorn in the flesh, a messenger of the Adversary, that he might buffet me, that I might not be exalted overmuch.

World English Bible WEB

By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, a thorn in the flesh was given to me: a messenger of Satan to torment me, that I should not be exalted excessively.

Noah Webster Bible WBS

Douay-Rheims 1899 DRV

And lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me.

Translation for Translators T4T

In order that I might not become proud because of those many wonderful things that Christ revealed to me, God permitted Satan to send a messenger to humble me (OR, to make me sick). What that messenger did to me was painful, like [MET] a thorn pricking my body.

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Berean Amplified Bible — 2 Corinthians 12:7

BAB

Word Study

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2 Corinthians 12:7 Interlinear (Deep Study)

BIB

GRK και τη υπερβολη των αποκαλυψεων ινα μη υπεραιρωμαι εδοθη μοι σκολοψ τη σαρκι αγγελος σαταν ινα με κολαφιζη ινα μη υπεραιρωμαι

και kai G2532 and Conj

τη ho G3588 the/this/who Art-DSF

υπερβολη huperbolē G5236 surpassing Noun-DSF

των ho G3588 the/this/who Art-GPF

αποκαλυψεων apokalupsis G602 revelation Noun-GPF

ινα hina G2443 in order that/to Conj

μη mē G3361 not Particle-N

υπεραιρωμαι huperairō G5229 be haughty Verb-PPS-1S

εδοθη didōmi G1325 to give Verb-API-3S

μοι egō G1473 I/we Pron-1DS

σκολοψ skolops G4647 thorn Noun-NSM

τη ho G3588 the/this/who Art-DSF

σαρκι sarx G4561 flesh Noun-DSF

αγγελος angelos G32 angel Noun-NSM

σαταν Satan G4566 Satan Noun-PRI

ινα hina G2443 in order that/to Conj

με egō G1473 I/we Pron-1AS

κολαφιζη kolaphizō G2852 to beat Verb-PAS-3S

ινα hina G2443 in order that/to Conj

μη mē G3361 not Particle-N

υπεραιρωμαι huperairō G5229 be haughty Verb-PPS-1S

Greek Word Study

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Greek Word Reference — 2 Corinthians 12:7

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

τη ho G3588 "the/this/who" Art-DSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

υπερβολη huperbolē G5236 "surpassing" Noun-DSF

This word is about something being superior or excellent. It's used in 2 Corinthians 4:7 and Romans 7:13 to describe God's power and grace. It's about something being beyond measure.

Definition: ὑπερ-βολή, -ῆς, ἡ (ὑπερβάλλω), [in LXX: καθ᾽ ὑ., 4Ma.3:18 * ;] a throwing beyond. Metaphorical, excess, superiority, excellence: 2Co.4:7 12:7; καθ᾽ ὑπερβολήν, beyond measure, exceedingly, Rom.7:13, 1Co.12:31, 2Co.1:8, Gal.1:13; κ. ὑ. εἰς ὑ., beyond all measure, 2Co.4:17.† (AS)

Usage: Occurs in 7 NT verses. KJV: abundance, (far more) exceeding, excellency, more excellent, beyond (out of) measure See also: 1 Corinthians 12:31; 2 Corinthians 4:17; Romans 7:13.

των ho G3588 "the/this/who" Art-GPF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αποκαλυψεων apokalupsis G602 "revelation" Noun-GPF

A revelation is when God discloses a truth or secret to someone. The Bible talks about revelations in Romans 8:19 and 1 Corinthians 14:6, often referring to a manifestation of God's truth.

Definition: ἀπο-κάλυψις, -εως, ἡ (ἀποκαλύπτω), [in LXX: 1Ki.20:30 (עֶרְוָה), Sir.11:27 22:22 42:1 * ;] an uncovering, laying bare (Plut.). Metaphorical, a revealing, revelation: a disclosure of divine truth, or a manifestion from God: Luk.2:32 Rom.2:5 8:19 16:25, 1Co.1:7 14:6 14:26, 2Co.12:1 12:7, Gal.1:12 2:2, Eph.1:17 3:3 2Th.1:7 1Pe.1:7 1:13 4:13, Rev.1:1.† SYN.: ἐπιφάνεια, παρουσία, φανέρωσις (see Tr., Syn., xciv; Lft., Notes, 102, 178; Westc, Eph., 178 f.; M, Th., 145 ff.; Cremer, 343) (AS)

Usage: Occurs in 18 NT verses. KJV: appearing, coming, lighten, manifestation, be revealed, revelation See also: 1 Corinthians 1:7; Ephesians 1:17; 1 Peter 1:7.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

υπεραιρωμαι huperairō G5229 "be haughty" Verb-PPS-1S

To be haughty or proud, lifting oneself above others. In 2 Corinthians 12:7, it describes being overly proud or exalted.

Definition: ὑπερ-αίρω [in LXX: 2Ch.32:23 (נָשָׂא ni.), etc. ;] to lift or raise over. Mid., to uplift oneself: 2Co.12:7; before ἐπί, with accusative, of person(s), 2Th.2:4 (cf. 2Ma.5:23).† (AS)

Usage: Occurs in 2 NT verses. KJV: exalt self, be exalted above measure See also: 2 Corinthians 12:7; 2 Thessalonians 2:4.

εδοθη didōmi G1325 "to give" Verb-API-3S

To give, as seen in Matthew 4:9 and John 1:12, means to bestow or grant something to someone, often with a sense of generosity or sacrifice, like God giving his only son in John 3:16

Definition: δίδωμι, [in LXX chiefly for נָתַן (53 words in all) ;] to give—in various senses, accusative to context—bestow, grant, supply, deliver, commit, yield: absol., Act.20:35; with accusative of thing(s) and dative of person(s), Mat.4:9 5:31, Jhn.1:12, al. mult.; with dative of person(s), before ἐκ, Mat.25:8; id. with genitive part.. Rev.2:17; with accusative of person(s), Jhn.3:16, Rev.20:13, al.; δεξιάς, Gal.2:9; φίλημα, Luk.7:45; γνῶσιν, Luk.1:77; κρίσιν, Jhn.5:22; of seed yielding fruit, Mrk.4:7, 8; ἐργασίαν (Deiss., LAE, 117f.), Luk.12:58; with inf. fin., Mat.27:34, Mrk.5:43, Luk.8:55, Jhn.6:52, al.; with dative of person(s) and inf., Luk.1:74, al.; with accusative and inf., Act.2:27, Rev.3:9; with dupl. accusative, Mat.20:28, Mrk.10:45, Eph.1:22 4:11, 2Th.3:9, 1Ti.2:6, al.; ἑαυτὸν δ. εἰς (Polyb., al.), Act.19:31; with dative of person(s), before κατά (MM, Exp., xi), Rev.2:28 (LXX); δ. ἵνα, Rev.3:9; δέδωκα ἐνώπιόν σου θύραν ἀνεῳγμένην, Rev.3:8. SYN.: δωρέομαι. (AS)

Usage: Occurs in 380 NT verses. KJV: adventure, bestow, bring forth, commit, deliver (up), give, grant, hinder, make, minister, number, offer, have power, put, receive, set, shew, smite (+ with the hand), strike (+ with the palm of the hand), suffer, take, utter, yield See also: 1 Corinthians 1:4; Galatians 1:4; 1 Peter 1:21.

μοι egō G1473 "I/we" Pron-1DS

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: 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 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

σκολοψ skolops G4647 "thorn" Noun-NSM

A thorn is a sharp, pointed object that causes pain or discomfort, like the thorn in Paul's side in 2 Corinthians 12:7. It can also symbolize a spiritual struggle or challenge.

Definition: σκόλοψ, -οπος, ὁ [in LXX: Num.33:55 (שֵׂךְ), Hos.2:6 (8) (סִיר), Eze.28:24 (סִלּוֹן), Sir.43:19 * ;] anything pointed, esp. __1. in cl., a stake __2. In Hellenistic vernacular, a thorn (cf. LXX, ll. with): σ. τῇ σαρκί, 2Co.12:7 (cf. MM, i., xxiii; DB, iii, 700 f.; Deiss., St. Paul, 62 f.; Field, Notes, 187).† (AS)

Usage: Occurs in 1 NT verses. KJV: thorn See also: 2 Corinthians 12:7.

τη ho G3588 "the/this/who" Art-DSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

σαρκι sarx G4561 "flesh" Noun-DSF

Flesh refers to the physical body, like the meat of an animal or the human body, as seen in 1 Corinthians 15:39 and Luke 24:39.

Definition: σάρξ, σαρκός, ἡ [in LXX chiefly for בָּשָׂר ;] flesh; __1. as in cl. generally, __(a) prop., of the soft substance of the animal body: 1Co.15:39, 2Co.12:7, Gal.6:13, al.; σ. καὶ αἷμα, 1Co.5:50; σ. καὶ ὀστέα, Luk.24:39; pl., of the flesh of many or parts of the flesh of one (cl.), Rev.17:16 19:18; φαγεῖν, Re, ll. with (cf. κατεσθίειν, 4Ki.9:36, al., and βιβρώσκειν, frequently in l.); metaphorically, Jas.5:3; mystically, φ. (τρώγειν) τὴν σ. τοῦ υἱοῦ τ. ἀνθρώπου, Jhn.6:52-56; __(b) Of the whole substance of the body, = σῶμα: Act.2:26 (LXX), 31, 2Co.12:7, Gal.4:14, Eph.5:29; μία σ., Mrk.10:8; εἰς σ. μίαν (Gen.2:24), Mat.19:5, Mrk.10:8, 1Co.6:16, Eph.5:31; hence, of the material as opposite to the immaterial part of man (cf. Lft., Notes, 88): opposite to πνεῦμα, 1Co.5:5, 2Co.7:1, Col.2:5, 1Pe.3:18, 4:6; to ψύχη, Act.2:31, Rec.; of the present life, ἐν (τῇ) σ., Rom.7:5, Gal.2:20, Php.1:22, 24 1Pe.4:2; of Christ's life on earth, αἱ ἡμέραι τ. σαρκὸς αὐτοῦ, Heb.5:7; of things pertaining to the body, ἐν (τῇ) σ., Gal.6:12, 13 Php.3:3, 4. __2. As in Heb. idiom, __(a) of a living creature: πᾶσα σ. (Heb. כָּל־בָּשָׂר; cf. Bl., §47, 9), Mat.24:22, Mrk.13:20, 1Pe.1:24; esp. of man and his mortality (Psa.55 (56):5, Sir.28:5, al.), Jhn.1:14; πᾶσα σ. (see supr.), Luk.3:6, Jhn.17:2, Act.2:17, ἐν σ., 1Jo.4:2, 1Ti.3:16; __(b) of natural origin and relationship (Gen.2:24, Isa.58:7, al.): τέκνα τῆς σ., Rom.9:8; κατὰ σάρκα, ib. 3, 5, 1Co.10:18, Gal.4:23, 29; ἡ σ. μου, Rom.11:14 (cf. Jdg.9:2, 2Ki.5:1, al.). __3. Of the physical nature as subject to sensation and desire (Plut.), __(a) without any ethical disparagement: Rom.7:18 13:14; opposite to πνεῦμα, Mat.26:41, Mrk.14:38; τ. θέλημα τῆς σ., Jhn.1:13; ἡ ἐπιθυμία τῆς σ., 1Jn.2:16; pl., 2Pe.2:18; παθεῖν σαρκί, 1Pe.4:1; __(b) in ethical sense, esp. in Pauline Epp., of the flesh as the seat and vehicle of sinful desires: opposite to νοῦς, Rom.7:25; to πνεῦμα, Rom.8:4-9, 12, 13, Gal.5:16, 17 19 6:8 (cf. DB, ii, 14f.; iv, 165f.; Cremer, 844ff.). (AS)

Usage: Occurs in 130 NT verses. KJV: carnal(-ly, + -ly minded), flesh(-ly) See also: 1 Corinthians 1:26; Galatians 6:12; 1 Peter 1:24.

αγγελος angelos G32 "angel" Noun-NSM

An angel is a messenger, especially a heavenly being who serves as a messenger of God, as seen in Matthew 11:10 and Luke 1:11.

Definition: ἄγγελος, -ου, ὁ, [in LXX chiefly for מַלְאָךְ ;] __1. a messenger, one sent: Mat.11:10, Jas.22:25. __2. As in LXX, in the special sense of angel, a spiritual, heavenly being, attendant upon God and employed as his messenger to men, to make known his purposes, as Luk.1:11, or to execute them, as Mat.4:6. The ἄ. in Rev.1:20-2:1, al., is variously understood as __(1) a messenger or delegate, __(2) a bishop or ruler, __(3) a guardian angel, __(4) the prevailing spirit of each church, i.e. the Church itself. (Cf. Swete, Ap)., in l.; DB, iv, 991; Thayer, see word; Cremer, 18; MM, VGT, see word) (AS)

Usage: Occurs in 175 NT verses. KJV: angel, messenger See also: 1 Corinthians 4:9; Mark 13:32; 1 Peter 1:12.

σαταν Satan G4566 "Satan" Noun-PRI

Satan is the name for the devil, meaning adversary or enemy, as seen in the New Testament. He is the opponent of God and humans. Satan is often referenced in the Bible as a tempter and deceiver.

Definition: Satan , i. e. an adversary, enemy : name for the Devil , (New Testament) Hebr. word. (ML)

Usage: Occurs in 1 NT verses. KJV: Satan See also: 2 Corinthians 12:7.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

με egō G1473 "I/we" Pron-1AS

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

κολαφιζη kolaphizō G2852 "to beat" Verb-PAS-3S

This word means to beat or strike with the fist, as seen in Matthew 26:67 and Mark 14:65. It involves physical violence, and is often used to describe the suffering of Jesus. The Bible condemns such violent behavior.

Definition: κολαφίζω (κόλαφος = Att.., κόνδυλοι, the knuckles, the closed fist) to strike with the fist, to buffet: Mat.26:67, Mrk.14:65, 2Co.12:7; pass., 1Co.4:11, 1Pe.2:20.† (AS)

Usage: Occurs in 5 NT verses. KJV: buffet See also: 1 Corinthians 4:11; 2 Corinthians 12:7; 1 Peter 2:20.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

υπεραιρωμαι huperairō G5229 "be haughty" Verb-PPS-1S

To be haughty or proud, lifting oneself above others. In 2 Corinthians 12:7, it describes being overly proud or exalted.

Usage: Occurs in 2 NT verses. KJV: exalt self, be exalted above measure See also: 2 Corinthians 12:7; 2 Thessalonians 2:4.

Study Notes — 2 Corinthians 12:7

Show Verse Quote Highlights

Context
Cross References
2 Corinthians 12:7 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 2 Corinthians 12:7
Jamieson-Fausset-Brown on 2 Corinthians 12:7
Matthew Poole's Commentary on 2 Corinthians 12:7
Trapp's Commentary on 2 Corinthians 12:7
Ellicott's Commentary on 2 Corinthians 12:7
Adam Clarke's Commentary on 2 Corinthians 12:7
Cambridge Bible on 2 Corinthians 12:7
Barnes' Notes on 2 Corinthians 12:7
Whedon's Commentary on 2 Corinthians 12:7
Sermons on 2 Corinthians 12:7

Context — Paul’s Thorn and God’s Grace

5I will boast about such a man, but I will not boast about myself, except in my weaknesses. 6Even if I wanted to boast, I would not be a fool, because I would be speaking the truth. But I refrain, so no one will credit me with more than he sees in me or hears from me,

7or because of these surpassingly great revelations. So to keep me from becoming conceited, I was given a thorn in my flesh, a messenger of Satan, to torment me.

8Three times I pleaded with the Lord to take it away from me. 9But He said to me, “My grace is sufficient for you, for My power is perfected in weakness.” Therefore I will boast all the more gladly in my weaknesses, so that the power of Christ may rest on me.

Cross References

	Reference	Text (BSB)
1	Numbers 33:55	But if you do not drive out the inhabitants of the land before you, those you allow to remain will become barbs in your eyes and thorns in your sides; they will harass you in the land where you settle.
2	Judges 2:3	So now I tell you that I will not drive out these people before you; they will be thorns in your sides, and their gods will be a snare to you.”
3	2 Chronicles 32:25–26	But because his heart was proud, Hezekiah did not repay the favor shown to him. Therefore wrath came upon him and upon Judah and Jerusalem. Then Hezekiah humbled the pride of his heart—he and the people of Jerusalem—so that the wrath of the LORD did not come upon them during the days of Hezekiah.
4	Genesis 32:31	The sun rose above him as he passed by Penuel, and he was limping because of his hip.
5	Galatians 4:13	You know that it was because of an illness that I first preached the gospel to you.
6	1 Corinthians 5:5	hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved on the Day of the Lord.
7	Daniel 5:20	But when his heart became arrogant and his spirit was hardened with pride, he was deposed from his royal throne, and his glory was taken from him.
8	Job 2:7	So Satan went out from the presence of the LORD and infected Job with terrible boils from the soles of his feet to the crown of his head.
9	2 Chronicles 26:16	But when Uzziah grew powerful, his arrogance led to his own destruction. He was unfaithful to the LORD his God, for he entered the temple of the LORD to burn incense on the altar of incense.
10	Genesis 32:25	When the man saw that he could not overpower Jacob, he struck the socket of Jacob’s hip and dislocated it as they wrestled.

2 Corinthians 12:7 Summary

The Apostle Paul received amazing revelations from God, but to keep him from becoming proud, God allowed a difficult struggle, called a 'thorn in the flesh', to come into his life. This thorn was a source of pain and temptation, but it helped Paul to stay humble and rely on God's power, as seen in 2 Corinthians 12:9. This teaches us that our struggles and weaknesses can be opportunities for God to work in our lives, and that we should trust in His sufficient grace, as Paul did, and as mentioned in Philippians 4:13. By trusting in God's power and grace, we can learn to see our weaknesses as a chance to experience God's strength and love.

Frequently Asked Questions

What is the thorn in the flesh that the Apostle Paul mentions in 2 Corinthians 12:7?

The Bible does not specifically explain what the thorn in the flesh is, but it is clear that it was a source of suffering and temptation for Paul, which he endured to keep him humble, as stated in 2 Corinthians 12:7, and to learn to rely on God's power, as seen in 2 Corinthians 12:9-10 and 2 Corinthians 1:8-9.

Why did God allow Satan to torment Paul with a thorn in the flesh?

God allowed this to happen to keep Paul from becoming conceited due to the surpassingly great revelations he had received, as mentioned in 2 Corinthians 12:7, and to teach him that His power is perfected in weakness, as stated in 2 Corinthians 12:9.

How does this verse relate to the idea of spiritual pride and humility?

This verse highlights the importance of humility in the Christian life, as Paul's thorn in the flesh was given to him to keep him from becoming conceited, demonstrating that God opposes the proud but gives grace to the humble, as seen in James 4:6 and 1 Peter 5:5-6.

What can we learn from Paul's experience with the thorn in the flesh about handling our own struggles and weaknesses?

We can learn that our struggles and weaknesses are opportunities for God's power to be displayed in our lives, and that we should not try to remove them on our own, but rather trust in God's sufficient grace, as Paul did, and as stated in 2 Corinthians 12:9-10 and Philippians 4:13.

Reflection Questions

What are some areas in my life where I may be prone to spiritual pride, and how can I humble myself before God?
How do I respond to suffering and difficulties in my life, and what can I learn from Paul's example in 2 Corinthians 12:7-10?
In what ways can I trust in God's power and grace in the midst of my own weaknesses and struggles, as Paul did?
What does it mean for me to 'boast in my weaknesses' as Paul did in 2 Corinthians 12:9, and how can I apply this in my own life?

Gill's Exposition on 2 Corinthians 12:7

And lest I should be exalted above measure,.... Over much elated in his mind, and swelled with a vain conceit of himself: through the abundance of the revelations; for he had not only one or two, or

Jamieson-Fausset-Brown on 2 Corinthians 12:7

Matthew Poole's Commentary on 2 Corinthians 12:7

The best of God’ s people have in them a root of pride, or a disposition to be exalted above measure, upon their receipt of favours from God not common to others; of which nature extraordinary revelations are none of the meanest, especially when they are multiplied, as it seems they were here to Paul. To prevent the breaking out of which, the apostle here tells us, that he had a thorn in the flesh given him. It is variously guessed what this was; he calleth it a thorn in the flesh; but whether (supposing flesh to be here strictly taken) he meaneth some disease affecting his body with pain and smart, and if so, what that specifical disease was, is no where revealed, and very uncertainly conjectured: or whether (taking flesh in a large sense, for his state in the flesh) he meaneth some motions to sin made to him from the devil; the importunity of which made them very grievous and afflictive to him, being in the flesh: or (as others think) motions to sin from his own lusts; which God suffured to stir in him, withholding such influence of his grace, by which he ordinarily kept them under, and in subjection; is very uncertain. The last mentioned seem to be least probable. For although the devil hath an influence upon our lusts, to excite and educe them into acts, yet it seems not according to the language of holy writ, to call these messengers of Satan; neither is it probable that St. Paul would have reckoned these amongst the gifts of God unto him: nor was this an infirmity which he would have gloried in, or which would have commended him; nor doth the term buffet so well agree to this sense. It seems therefore more properly to be interpreted, either of some great bodily affliction, or some diabolical importunate temptation, with which God, after these abundant revelations, suffered this great apostle to be infested; that he might be kept humble, and not lifted up upon this great favour which God had showed him; which, considering the danger of pride, might well be reckoned amongst the gifts of God to this great apostle. And so he here gives another reason why he would not glory in the abundance of his revelations, because God by this providence had let him know, that his will was, that he should walk humbly notwithstanding them; and it had been very improper for him, being immediately upon this favour humbled by such a providence, to have lifted up himself by reason of it.

Trapp's Commentary on 2 Corinthians 12:7

7 And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. Ver. 7. And lest I should be exalted] So lest Ezekiel should be lifted up with his many rare visions he is frequently called "son of man," to put him in mind of his mortal, miserable condition. A thorn in the flesh] A corruption edged with a temptation. Satan sent some Delilah to lull Paul asleep in her lap, and bind him with withes of green delights; but his watchful soul, displeased deeply with that flesh-pleasing force, complained thereof, shaked himself, and so found ease. To buffet me] Perhaps in a proper sense Paul might feel the devil’ s fingers; take it metaphorically for temptations, and then they are fitly called buffetings, because they come so thick upon a man’ s spirit that he can hardly take breath. He dogs good hearts with foulest lusts sometimes, as of atheism, idolatry, blasphemy, murder. In all or any of which, if the soul be merely passive (as the word butfeting here implies) they are Satan’ s sins and our crosses only. Lest I should be exalted] If Paul had not been buffeted, who knows whither he would have swelled? He might have been carried higher in conceit than before he was in his ecstasy. This "thorn in his flesh" was a means to let out the imposthumated matter of pride out of his heart.

Ellicott's Commentary on 2 Corinthians 12:7

(7) There was given to me a thorn in the flesh.—The vague mystery with which St. Paul thus surrounds the special form of “infirmity” of which he speaks, has given rise to very different conjectures, which will require to be treated with more or less fulness. It will be well to begin with getting as closely as we can at the idea of the central word. The Greek word for “thorn,” then, might better be translated stake. It is used, e.g., of stakes thrust into the ground to form a palisade round a grave— “And round about they dug a trench full deep, And wide and large, and round it fixed their stakes.” —Homer, Iliad, vii. 441. A sharp-pointed stake of this kind was often used as a means of torture in the punishment known as impaling, and the two Greek words for “impaling” and “crucifying” were indeed almost interchangeable (Herod. i. 128; ix. 18). So in Euripides (Iphig. in Tauris. 1430)— “Say, shall we hurl them down from lofty rock, Or fix their bodies on the stake?”It is significant that men like Celsus and Lucian, writing against the faith of Christians, used the term “stake” instead of “cross,” as more ignominious, and spoke of Jesus as having been “impaled” instead of “crucified” (Origen, c. Cels. ii.; Lucian, De morte Peregr., p. 762). So Chrysostom used the word “impaled” of St. Peter’s crucifixion. On the other hand, medical writers, such as Dioscorides and Artemidorus, by whose use of the word, as possibly coming to him through St. Luke, St. Paul was likely to be influenced, apply the term to what we call a “splinter” getting into the flesh and causing acute inflammation (Diosc. ii. 29; iv. 176). Dioscorides, it may be noted, was a native of Anazarba in Cilicia, and probably a contemporary of St. Paul’s. The word used figuratively, therefore, comes to bring with it the sense of some acute form of suffering, something, to use a word of like history and significance, excruciating in its character. So used, it might, as far as the word itself is concerned, be applied to any sharp agony, either of mind or body. The history of the interpretations which have been given to this mysterious term is not without interest as a psychological study. Men have clearly been influenced, to a large extent, by their subjective tendencies. They have measured the sufferings of St. Paul by their own experience, and thinking that he must have felt as they felt, have seen in his “thorn in the flesh” that which they felt to be their own sharpest trial. Some of these conjectures may be dismissed very briefly. It cannot be, as some have thought, the remembrance of his own guilt in persecuting the disciples of Christ, for that would not have been described as a “thorn in the flesh” nor could he well have prayed that it should depart from him.

Adam Clarke's Commentary on 2 Corinthians 12:7

Verse 7. And lest I should be exalted] There were three evils to be guarded against: 1. The contempt of his gifts and call by his enemies. 2. The overweening fondness of his friends. And, 3. Self-exultation. A thorn in the flesh] The word σκολοψ signifies a stake, and ανασκολοπιζεσθαι, to be tied to a stake by way of punishment; and it is used, says Schoettgen, to signify the most oppressive afflictions. Whatever it was, it was τησαρκι, in the flesh, i.e. of an outward kind. It was neither sin nor sinfulness, for this could not be given him to prevent his being exalted above measure; for sin never had and never can have this tendency. What this thorn in the flesh might be has given birth to a multitude of conjectures: Tertullian thought it dolor auriculae, the ear ache; Chrysostom, κεφαλαλγια, the head ache; Cyprian, carnis et corporis multa ac gravia tormenta, many and grievous bodily torments. I believe the apostle to refer simply to the distresses he had endured through the opposition he met with at Corinth; which were as painful and grievous to him as a thorn in his flesh, or his being bound to a stake; for, if he could have devoted himself to destruction, Romans 9:3, for his rebellious and unbelieving countrymen, what must he have suffered on account of an eminent Church being perverted and torn to pieces by a false teacher! God permitted this to keep the apostle humble, and at last completely delivered the Church out of the hands and influence of this deceiver; none, not even the incestuous person, having been turned finally out of the way by the false doctrines there preached. The messenger of Satan] Another mode of expressing what he calls the thorn in the flesh; and he seems most plainly to refer to the false apostle at Corinth. The apostle himself was, as he styles himself to this Church, αποστολοςΙησουΧριστου, 2 Corinthians 1:1, the apostle of Jesus Christ. The person in question is styled here αγγελοςσαταν, the apostle or angel of Satan. It is almost impossible to mistake the apostle's meaning and reference. JESUS CHRIST sent Paul to proclaim his truth, and found a Church at Corinth. SATAN, the adversary of God's truth, sent a man to preach lies at the same place, and turn the Church of God into his own synagogue; and by his teaching lies and calumnies the apostle was severely buffeted. We need seek no other sense for these expressions. Many, however, think that the apostle had really some bodily infirmity that rendered him contemptible, and was the means of obstructing the success of his ministry; and that the false apostle availed himself of this to set St. Paul at nought, and to hold him out to ridicule. I have shown this, elsewhere, to be very unlikely. The best arguments in favour of this opinion may be found in Whitby; but I forbear to transcribe them because I think the meaning given above is more correct.

Cambridge Bible on 2 Corinthians 12:7

7–10. The Thorn in the Flesh7. And lest I should be exalted above measure] Rather, ‘lest I should be too much exalted.’a thorn in the flesh] See Introduction.the messenger of Satan] Or, an angel of Satan. Cf. Matthew 12:45; Matthew 25:41; Revelation 12:7; Revelation 12:9.

Barnes' Notes on 2 Corinthians 12:7

And lest I should be exalted - Lest I should be spiritually proud; lest I should become self-confident and vain, and suppose that I was a special favorite of Heaven. If Paul was in danger of spiritual pride, who is not?

Whedon's Commentary on 2 Corinthians 12:7

7. Abundance of the revelations—A clear intimation that 2 Corinthians 12:2-4 narrate his own experience. The word thorn, in the Greek, signifies any pointed peg, or piece of metal or wood.

Sermons on 2 Corinthians 12:7

	Sermon	Description
	Brokenness Study #5 - the Promise by Charles Stanley	In this sermon, the preacher reflects on the grace of God and expresses wonder at how God could love, be patient, forgiving, forbearing, good, gracious, and kind to him despite his
	Brokenness by Zac Poonen	In this sermon, the speaker emphasizes the importance of God breaking us in order to use us effectively. He uses the example of Jacob being broken for twenty years in his father-in
	Why Do Some Battles Never Go Away? by Carter Conlon	In this sermon, the preacher emphasizes that the fallen nature of humanity is defeated by the power of Christ within believers. The devil tries to convince people that their battle
	Humility by C.H. Spurgeon	In this sermon, the speaker emphasizes the importance of humility in our daily lives. He uses a picture as an analogy to illustrate how our perception of ourselves can change when
	Full Surrender by Keith Daniel	This sermon is about the importance of surrendering to God, highlighting the struggle to let go of our troubles and the unknown hindrances that hold us back. It emphasizes the need
	A Clear Concience by Zac Poonen	In this sermon, the speaker emphasizes the importance of setting one's past life right before entering the house of God. He encourages listeners to make restitution for any wrongs
	(Through the Bible) Revelation 10-12 by Chuck Smith	In this sermon, the preacher emphasizes how nature reveals the glory of God and serves as a means for humans to come to know Him. He distinguishes between rational and irrational i