Corinthios Ii 12
1 Si gloriari oportet (non expedit quidem): veniam autem ad visiones, et revelationes Domini.
I must boast! It is unprofitable; but I will pass to visions and revelations given by the Lord.
2 Scio hominem in Christo ante annos quattuordecim, sive in corpore, sive extra corpus nescio, Deus scit, raptum huiusmodi usque ad tertium caelum.
I know a man in union with Christ, who, fourteen years ago – whether in the body or out of the body I do not know; God knows – was caught up (this man of whom I am speaking) to the third heaven.
3 Et scio huiusmodi hominem sive in corpore, sive extra corpus nescio, Deus scit:
And I know that this man – whether in the body or separated from the body I do not know; God knows –
4 quoniam raptus est in Paradisum: et audivit arcana verba, quae non licet homini loqui.
Was caught up into Paradise, and heard unspeakable things of which no human being may tell.
5 Pro huiusmodi gloriabor: pro me autem nihil gloriabor nisi in infirmitatibus meis.
About such a man I will boast, but about myself I will not boast except as regards my weaknesses.
6 Nam, et si voluero gloriari, non ero insipiens: veritatem enim dicam: parco autem, ne quis me existimet supra id, quod videt in me, aut aliquid audit ex me.
Yet if I choose to boast, I will not be a fool; for I will be speaking no more than the truth. But I refrain, in case anyone should credit me with more than he can see in me or hear from me, and because of the marvellous character of the revelations.
7 Et ne magnitudo revelationum extollat me, datus est mihi stimulus carnis meae angelus Satanae, qui me colaphizet.
It was for this reason, and to prevent my thinking too highly of myself, that a thorn was sent to pierce my flesh – an instrument of Satan to discipline me – so that I should not think too highly of myself.
8 Propter quod ter Dominum rogavi ut discederet a me:
About this I three times entreated the Lord, praying that it might leave me.
9 et dixit mihi: Sufficit tibi gratia mea: nam virtus in infirmitate perficitur. Libenter igitur gloriabor in infirmitatibus meis, ut inhabitet in me virtus Christi.
But his reply has been – “My help is enough for you; for my strength attains its perfection in the midst of weakness.” Most gladly, then, will I boast all the more of my weaknesses, so that the strength of the Christ may overshadow me.
10 Propter quod placeo mihi in infirmitatibus meis, in contumeliis, in necessitatibus, in persecutionibus, in angustiis pro Christo: Cum enim infirmor, tunc potens sum.
That is why I delight in weakness, ill treatment, hardship, persecution, and difficulties, when borne for Christ. For, when I am weak, then it is that I am strong!
11 Factus sum insipiens, vos me coegistis. Ego enim a vobis debui commendari: nihil enim minus feci ab iis, qui sunt supra modum Apostoli: tametsi nihil sum:
I have been ‘playing the fool!’ It is you who drove me to it. For it is you who ought to have been commending me! Although I am nobody, in no respect did I prove inferior to the most eminent apostles.
12 signa tamen Apostolatus mei facta sunt super vos in omni patientia, in signis, et prodigiis, et virtutibus.
The marks of the true apostle were exhibited among you in constant endurance, as well as by signs, by marvels, and by miracles.
13 Quid est enim, quod minus habuistis prae ceteris Ecclesiis, nisi quod ego ipse non gravavi vos? Donate mihi hanc iniuriam.
In what respect, I ask, were you treated worse than the other churches, unless it was that, for my part, I refused to become a burden to you? Forgive me the wrong I did to you!
14 Ecce tertio hoc paratus sum venire ad vos: et non ero gravis vobis. Non enim quaero quae vestra sunt, sed vos. Nec enim debent filii parentibus thesaurizare, sed parentes filiis.
Remember, this is the third time that I have made every preparation to come to see you, and I will refuse to be a burden to you; I want, not your money, but you. It is not the duty of children to put by for their parents, but of parents to put by for their children.
15 Ego autem libentissime impendam, et superimpendar ipse pro animabus vestris: licet plus vos diligens, minus diligar.
For my part, I will most gladly spend, and be spent, for your welfare. Can it be that the more intensely I love you the less I am to be loved?
16 Sed esto: ego vos non gravavi: sed cum essem astutus, dolo vos cepi.
You will admit that I was not a burden to you but you say that I was ‘crafty’ and caught you ‘by a trick’!
17 Numquid per aliquem eorum, quod misi ad vos, circumveni vos?
Do you assert that I took advantage of you through any of those whom I have sent to you?
18 Rogavi Titum, et misi cum illo fratrem. Numquid Titus vos circumvenit? nonne eodem spiritu ambulavimus? nonne iisdem vestigiis?
I urged Titus to go, and I sent another follower with him. Did Titus take any advantage of you? Didn’t we live in the same Spirit, and tread in the same footsteps?
19 Olim putatis quod excusemus nos apud vos? Coram Deo in Christo loquimur: omnia autem charissimi propter aedificationem vestram.
Have you all this time been fancying that it is to you that we are making our defence? No, it is in the sight of God, and in union with Christ, that we are speaking. And all this, dear friends, is to build up your characters;
20 Timeo enim ne forte cum venero, non quales volo, inveniam vos: et ego inveniar a vobis, qualem non vultis: ne forte contentiones, aemulationes, animositates, dissensiones, detractiones, susurrationes, inflationes, seditiones sint inter vos:
for I am afraid that perhaps, when I come, I may find that you are not what I want you to be, and, on the other hand, that you may find that I am what you do not want me to be. I am afraid that I may find quarrelling, jealousy, ill feeling, rivalry, slandering, backbiting, self-assertion, and disorder.
21 ne iterum cum venero, humiliet me Deus apud vos, et lugeam multos ex iis, qui ante peccaverunt, et non egerunt poenitentiam super immunditia, et fornicatione, et impudicitia, quam gesserunt.
I am afraid that, on my next visit, my God may humble me in regard to you, and that I may have to mourn over many who have long been sinning, and have not repented of the impurity, immorality, and sensuality, in which they have indulged.
