Book of 2 Corinthians Chapter 12 Vs. 3

October 05, 2025

Paul's Visions and His Thorn 

2Co. 12:3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)

And...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; Mat. 27:28 ff.; Mark 1:31 ff.; 3:13 ff.; Luke 2:25 ff.; 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

I knew...

εἴδω

eídō. To see. This verb is obsolete in the pres. act. for which horáō, to see with perception, is used. The tenses derived from the meaning of eídō form two families, one of which has exclusively the meaning of to see, the other that of to know.

(I) To see, 2d aor. eídon, opt. ídoimi, subjunctive ídō, inf. ideín, part. idṓn; for the imper. idé (Rom. 11:22; Gal. 5:2), later form íde (Mat. 25:20; Mark 3:34; John 1:29). These forms are all used as the aor. of horáō or eídō in the sense of "I saw," trans., implying not the mere act of seeing but the actual perception of some object, and thus differing from blépō, to see.

(A) Followed by the acc. of person or thing (Mat. 2:2; 5:1; 21:19; Mark 9:9; 11:13, 11:20; John 1:48; 4:48; Acts 8:39; Heb. 3:9; Rev. 1:2; Sept.: Gen. 9:23). Followed by the acc. with part. (Mat. 3:7; 8:14; 24:15; Mark 6:33; Luke 5:2). Also with the part. ónta, being, implied, the pres. part. of eimí, to be (Mat. 25:38-39). With part. of the same verb by way of emphasis, idṓn eídon (Acts 7:34 quoted from Exo. 3:7). Followed by hóti, that, with the indic. (Mark 9:25; John 6:22; Rev. 12:13). Used in an absolute sense in Mat. 9:8; Luke 2:17; Acts 3:12. Hoi idóntes means the spectators in Mark 5:16; Luke 8:36. Before an indirect question as in Mat. 27:49; Mark 5:14; Gal. 6:11. Also in various modified senses such as: (1) To behold, look upon, contemplate (Mat. 9:36; 28:6; Mark 8:33; Luke 24:39; John 20:27; Sept.: Num. 12:8). (2) To see in order to know, to look at or into, examine (Mark 5:14; 6:38; 12:15; Luke 8:35; 14:18; John 1:39, 1:46). (3) To see face to face, to see and talk with, to visit, i.e., to have personal acquaintance and relationship with (Luke 8:20; 9:9; John 12:21; Acts 16:40; Rom. 1:11; 1Cor. 16:7; Gal. 1:19; Php. 1:27; 2:28). Also of a city, such as Rome (Acts 19:21). (4) To wait to see, watch, observe (Mat. 26:58; 27:49; Mark 15:36). (5) To see take place, witness, to live to see (Mat. 13:17; 24:33; Mark 2:12). Also "to see one's day" (a.t.) means to witness the events of his life and times as in Luke 17:22; John 8:56.

(B) Metaphorically spoken of the mind meaning to perceive by the senses, to be aware of, to remark (Mat. 9:2, 9:4; Luke 17:15; John 7:52; Rom. 11:22). Followed by hóti, that (Mat. 2:16; 27:24; Mark 12:34; Acts 12:3; 16:19; Gal. 2:7, 2:14; Sept.: Jos. 8:14; Job 32:5; Ecc. 2:12-13; Isa. 6:9).

(C) To see, i.e., to experience either good (meaning to enjoy) or evil (meaning to suffer), followed by the acc. referring to death in Luke 2:26; Heb. 11:5. Sept.: Psm. 89:48, óptomai, same as optánomai, corruption (Acts 2:27, 2:31; 13:35; Sept.: Psm. 16:10); pénthos, grief, mourning (Rev. 18:7). In 1Pet. 3:10, "see good days"; Sept.: Psm. 34:12. In John 3:3, to see and enjoy the privileges of the divine kingdom (cf. Sept.: Psm. 27:13; Ecc. 6:6).

such...

τοιοῦτος

toioútos; fem. toiaútē, neut. toioúto / toioúton (Mat. 18:5), correlative demonstrative pron., a strengthened form of toíos (n.f.), such. Such as, of this kind or sort. It has a qualitative force.

(I) Generally:

(A) Without an article or corresponding relative pron. (Mat. 18:5; Mark 4:33; John 4:23; Acts 16:24; 1Cor. 11:16; Jas. 4:16). With a corresponding relative pron. hoíos, such (1Cor. 15:48; 2Cor. 10:11); hopoíos, such as (Acts 26:29); hōs, as (Phm. 1:9).

(B) Preceded by the def. art. ho, hē, tó, masc., fem., neut., the (Mat. 19:14, "For of such is the kingdom of heaven"; Mark 9:37; Acts 19:25; Rom. 1:32; 1Cor. 5:11; Gal. 5:21; 1Tim. 6:5; 3Jn. 1:8).

(II) By implication, such, so great.

(A) Without the art. or relative pron. (Mat. 9:8; Mark 6:2). Neut. pl. toiaúta, such things, so great things, meaning good (Luke 9:9; John 9:16); evil (Luke 13:2; Heb. 12:3 [fem. sing.]). With a relative pron. corresponding, hóstis, who (1Cor. 5:1); hós, who (Heb. 8:1).

(B) With the art. ho in the phrase ho toioútos, such a one, such a person, one distinguished. In a good sense (2Cor. 12:2-3, 12:5); in a bad sense, "such a fellow" (Acts 22:22; 1Cor. 5:5; 2Cor. 2:6-7).

a man...

ἄνθρωπος

ánthrōpos; gen. anthrṓpou, masc., fem. noun. Man, a generic name in distinction from gods and the animals. In the NT, used to make the distinction between sinful man, whose conduct, way, or nature is opposed to God, and anḗr, male or husband.

(I) A man or woman, an individual of the human race, a person.

(A) Generally and universally (Mat. 4:19; 12:12; Mark 7:21; Luke 2:52; 5:10; John 1:4; 1Cor. 4:9). In a direct address, "O man" (ṓ ánthrōpe) implies an inferior or common person (Luke 5:20; 12:14; 22:58, 22:60; Rom. 2:1, 2:3; 9:20; Jas. 2:20; Sept.: Isa. 2:9; 5:15). In Rev. 9:10, 9:15, 9:18, 9:20, hoi ánthrōpoi, men, i.e., the living, are those with whom we live, people (Mat. 5:13, 5:16, 5:19; 6:1; 8:27; 13:25; Mark 8:24, 8:27), or men of this world or generation, wicked men (Mat. 10:17; 17:22; Luke 6:22, 6:26). In Mat. 6:5, 6:14-16; 7:12; 19:12; 23:4; Luke 6:31; 11:46, other men, others. See also Sept.: Jdg. 16:7; 18:28.

(B) Spoken in reference to his human nature, a man, i.e., a human being, a mortal. (1) As in Php. 2:7; 1Tim. 2:5; Jas. 5:17; Rev. 4:7; 9:7. Here is included the idea of human infirmity and imperfection, especially when spoken in contrast to God and divine things (1Cor. 1:25; 3:21). In Gal. 1:11-12, katá, according, ánthrōpon, and pará, from, anthrṓpou, of human origin. To speak (légō, or lalṓ or laléō), katá ánthrōpon, means to speak after the manner of men, i.e., in accordance with human views, and so forth, to illustrate by human example or institutions, to use a popular manner of speaking (Rom. 3:5; 1Cor. 9:8; Gal. 3:15). In 1Cor. 15:32, "if according to man's will" (a.t.), i.e., not according to God (see 2Cor. 7:9, 7:11; 11:17). The gen. anthrṓpou stands also instead of the adj. anthrṓpinos, as in 2Pet. 2:16, "with a human voice" (a.t.). "A man's number" (a.t. [Rev. 13:18]) means an ordinary number. "Human measure" (a.t. [Rev. 21:17]) means common measure (cf. Sept.: Isa. 8:1). (2) Metaphorically used of the internal man, meaning the mind, soul, the rational man (Rom. 7:22; Eph. 3:16). In 1Pet. 3:4, "the hidden man of the heart," to which is opposed the outward or external visible man (2Cor. 4:16). The old man (ho palaiós) means the old man or the former unrenewed disposition of heart, and the new man kainós, means the disposition or attitude which is created and cherished by the new nature that Jesus Christ gives to the believer (Rom. 6:6; Eph. 2:15; 4:22, 4:24; Col. 3:9).

(C) Spoken with reference to the character and condition of a person and applied in various senses according to the context: (1) A man, a male person of maturity and ripe age (Mat. 8:9; 11:8; 25:24; Mark 3:3; Luke 19:21; John 1:6; 3:1; Acts 4:13). The expression "man of God" (ánthrōpos toú Theoú) means a minister or messenger of God, one devoted to His service (1Tim. 6:11; 2Tim. 3:17; 2Pet. 1:21; Sept.: 1Kgs. 13:1; 2Kgs. 1:9-13; 4:7, 4:9, 4:21). In 2Th. 2:3, the "man of sin" means that impious man referring to the Antichrist (so named in 1Jn. 2:18, 2:22; 4:3; 2Jn. 1:7). (2) A husband as contrasted to a wife (Mat. 19:3, 19:10; 1Cor. 7:1; Sept.: Deu. 22:30). (3) A son as contrasted to a father (Mat. 10:35), or a male child generally (John 7:23; 16:21). (4) A master as contrasted to servants (Mat. 10:36). (5) A servant (Luke 12:36). In Rev. 18:13, "souls of men" means male and female slaves. See also Sept.: Ezk. 27:13. (6) In John 4:28, "the men" in the city means citizens, inhabitants.

whether...

εἴτε

eíte; conj. from ei, if or whether, and te, and. And if or whether, as including several particulars followed by a verb in the indic. (1Cor. 12:26; 2Cor. 1:6) or subjunctive (1Th. 5:10) or without a verb (Rom. 12:6-8; 1Cor. 3:22; 8:5; 13:8; 15:11; 1Pet. 2:13-14); as expressing doubt (2Cor. 12:2-3). It is most often used to set items in contrast or opposition to one another.

in...

ἐν

en; prep. governing the dat. In, on, at, by any place or thing, with the primary idea of rest. As compared with eis, into or unto, and ek, out of or from, it stands between the two; eis implies motion into, and ek motion out of, while en, in, means remaining in place.

(I) Of place, which is the primary and most frequent use and spoken of everything which is conceived as being, remaining, taking place, meaning within some definite space or limits, in, on, at, by.

(A) Particularly with the meaning of in or within (Mat. 4:21) as in a ship; in the synagogues (Mat. 4:23); in the corners of the streets (Mat. 6:5); at home (Mat. 8:67); in the prison (Mat. 11:2); in the market (Mat. 11:16; Luke 7:32); in his field (Mat. 13:24, 13:27); in the tomb (Mark 5:3; John 5:28; 11:17; 19:41); in a certain place (Luke 11:1); in their midst (Luke 22:5); in the temple (Acts 2:46); in the praetorium (Php. 1:13). With the names of cities, countries, places (Mat. 2:1, 2:5, 2:19; 3:1, 3:3; 4:13; 9:31; Acts 7:36; 9:36; 10:1; Rom. 1:7; 1Th. 1:7-8). In hell (Hádēs) (Luke 16:23 [cf. Mat. 10:28; Rev. 21:8]); in earth, in heaven (Mat. 5:12; 6:10, 6:20; 16:19; Luke 15:7); your Father which is in heaven (Mat. 5:45; 7:11 [cf. 18:35]); in the kingdom of heaven (Mat. 5:19; 8:11); in the earth (Mat. 25:18, 25:25; John 13:1; Rom. 9:17; Col. 1:6); in the sea (Mark 5:13; 6:47; 2Cor. 11:25). Of a book, writing (Mark 12:26; Luke 2:23; 20:42; John 6:45; Acts 13:33; Rom. 11:2 in the section respecting Elijah; Heb. 4:5, 4:7; 5:6). Of the body and its parts (Mat. 1:18, 1:23; 3:12; 7:3-4; Luke 1:44; Rom. 6:12; 2Cor. 12:2; 1Pet. 2:22; Rev. 6:5). Spoken of persons, particularly in one's body (Mat. 1:20; Acts 19:16; 20:10; figuratively, Mat. 6:23; Rom. 7:17-18, 7:20; 1Pet. 2:22).

(B) Spoken of elevated objects, a surface, meaning in, i.e., on, upon, as a fig tree (Mark 11:13); a mountain (Luke 8:32; John 4:20; Heb. 8:5; Sept.: Exo. 31:18); engraven in stone (2Cor. 3:7); in my throne (Rev. 3:21); See Luke 12:51; John 20:25; Acts 7:33. Rev. 13:12; 18:19. Figuratively, Jude 1:12.

the body,...

σῶμα

sṓma; gen. sṓmatos, neut. noun. Body, an organized whole made up of parts and members.

(I) Generally of any material body, as plants (1Cor. 15:37-38); bodies celestial and terrestrial, the sun, moon, stars (1Cor. 15:40-41).

(II) Specifically of creatures, living or dead.

(A) Of a human body different from sárx, flesh, which word denotes the material body. (1) A living body (Mat. 5:29-30; 6:25; 26:12; Mark 5:29; 14:8; Luke 12:22-23; John. 2:21; Rom. 1:24; 4:19; 1Cor. 6:13; 15:44; 2Cor. 4:10; 10:10; Col. 2:23; Heb. 10:5; 1Pet. 2:24). In Col. 1:22 the expression "in the body of his flesh [sárx]" means in his body incarnate, flesh that forms an organized whole. This is the antithesis of hē psuchḗ, the soul (Mat. 10:28; Luke 12:4), and tó pneúma, the spirit (Rom. 8:10; 1Cor. 5:3; 7:34); or where sṓma, psuchḗ and pneúma make a periphrasis for the whole man (1Th. 5:23). See Sept.: Gen. 47:18; Lev. 6:10; 14:10; Dan. 4:30; 10:6. As the seat of sinful affections and appetites (cf. sárx II, C). See Rom. 6:6; 7:23-24; 8:13; Col. 2:11. (2) A dead body, corpse, generally (Mat. 14:12; 27:52, 27:58-59; Luke 23:52, 23:55; 24:3, 24:23; John 19:31; Acts 9:40; Jude 1:9). Specifically of the communion bread, as representing the body of Christ crucified for the salvation of man (Mat. 26:26; Mark 14:22; Luke 22:19; 1Cor. 10:16; 11:24, 11:27, 11:29).

(B) Spoken of living beasts (Jas. 3:3); a dead body of a beast, meaning a carcass (Luke 17:37 [cf. Mat. 24:28 where the word ptṓma, corpse, is used]); of victims slain as sacrifices (Heb. 13:11 [cf. Exo. 29:14; Num. 19:3, 19:5]).

(III) Metonymically referring to the body as the external man, to which is ascribed that which strictly belongs to the person, man, individual; with a gen. of person forming a periphrasis for the person himself (Mat. 6:22, "thy whole body" means your whole person [see also Mat. 6:23]; Luke 11:34, 11:36; Rom. 12:1, "your bodies," i.e., yourselves [cf. Rom. 6:13]; Eph. 5:28; Php. 1:20). Used generally and in an absolute sense (1Cor. 6:16 [in antithesis with tó pneúma, the spirit, in 1Cor. 6:17]) in allusion to Gen. 2:24 where the Sept. has eis sárka mían (eis, unto; sárka, flesh; mían, one), one flesh (cf. sárx III). Used in an absolute sense (Sept.: Gen. 47:12, meaning according to the number of persons). In later usage in NT for a slave, tá sṓmata, slaves (Rev. 18:13).

(IV) Metaphorically for a body, meaning a whole, aggregate, collective mass, as spoken of the Christian church, the whole body of Christians collectively, of which Christ is the head (Rom. 12:5; 1Cor. 10:17; 12:13, 12:27; Eph. 1:23; 2:16; 4:4, 4:12, 4:16; 5:23, 5:30; Col. 1:18, 1:24; 2:19; 3:15).

(V) Figuratively meaning body, substance, reality as opposed hē skiá, the shadow or type of future things.

(VI) The Greek Philosophers treated the human body with disparagement. For this reason in Homer (and frequently Attic Gr.) sṓma meant a dead body, in which sense the word is occasionally used in the Gospels (Mat. 14:12; 27:52, 27:58-59; Luke 17:37). The usual meaning, however, in the NT and ordinary Gr. usage, is a living body (Mat. 6:22; 26:12; Mark 5:29). The NT does not share in the Philosophic disparagement of the human body. This is demonstrated by the fact that the Lord Jesus neither practiced nor preached asceticism-"The Son of Man came eating" (Mat. 11:19). However, we find Jesus teaching a clear recognition of a duality in human nature-a distinction drawn between body and soul (with the latter referring to man's immaterial part); flesh and spirit (Mat. 6:25; 26:41). He emphasizes the antithesis between man's unredeemed body as the lower part of his being, and his soul as the higher part. While He presents the body as a true part of our humanity and does not disparage it, nevertheless He stresses that its value, in its sinful condition, is not to be compared for a moment with that of the spiritual part (Mat. 10:28). Those who follow Jesus must be prepared, if need be, to surrender their bodies to the sword and the cross (Mat. 23:34); "what shall a man give in exchange for his soul?" (Mat. 16:26).

(VII) Jesus associated the resurrection body with the future judgment (Luke 14:14; 20:35; John 5:28-29).

(VIII) The Lord Jesus as the God-Man possessed a true body as well as a human soul. The Son, eternal, infinite and ever- present with the Father and Holy Spirit, took upon Himself human flesh by the mystical operation of the Holy Spirit, in the womb of the virgin Mary (Mat. 1:18 [cf. Gal. 4:4]). In due time, according to the laws of human life, He was born at Bethlehem (Luke 2:5, 2:7). The child thus born was seen in His infancy by the shepherds and the wise men, and when He was eight days old by Simeon and Anna (Luke 2:25, 2:36). From His conception and birth His body developed in the manner usual to human beings. "The child grew," we are told (Luke 2:40), arrived at "twelve years old," and still "increased in wisdom and stature" (Luke 2:42, 2:52).

The Lord Jesus possessed a human body similar to ours (except that He did not have a sinful nature [Heb. 4:15]). As such He suffered hunger (Mat. 4:2); He was wearied with journeying (John 4:6); He experienced pain (Mat. 27:26); He underwent death (Mat. 27:50). His power of motion, with one exception (Mat. 14:25), was limited to that which men in general possess. After death, His body was delivered by Pilate to Joseph of Arimathaea, who wrapped it in a clean linen cloth and laid it in his new tomb (Mat. 27:58 f.) where it rested until the moment of the resurrection.

(IX) Christ's body after the resurrection appeared to be, in most respects, the same body as before His death. His disciples may have doubted and hesitated at first (Luke 24:16, 24:37; John 20:14), but they did not fail to recognize Him (Luke 24:31, 24:52; John 20:16, 20:20, 20:28; 21:7, 21:12; Acts 1:3; 2:32). We find the Lord eating and drinking as a man (Luke 24:43), making use of the natural process of breathing (John 20:22), declaring to His disciples that He had flesh and bones (Luke 24:39), showing them His hands and His feet (Luke 24:40), and giving them the assurance that His body was the identical body which they had seen stretched upon the cross by inviting Thomas, who doubted, to put his finger into the print of the nails and thrust his hand into the wound in His side (John 20:27).

Our Lord's resurrection body, however, was freed from previous material conditions and possessed altogether new capabilities. It is indicated that He could pass at will through material objects (John 20:26); and was not bound as before to the laws of movement (Luke 24:36), visibility (Luke 24:31), or gravitation (Mark 16:19; Luke 24:51). These new powers constituted the difference between His pre-resurrection and His glorified body. It was in His glorified body, thus differentiated, that He ascended into heaven; and in that same glorified body He is to be expected in His final coming (Acts 1:9, 1:11).

During his earthly post-resurrection life, for forty days He moved along the borders of two worlds. For the sake of His disciples and His future Church, He made use of the natural in order that He might reveal the spiritual. It was one way of revealing to us what our spiritual body (1Cor. 15:44) will be capable of doing. It is in this manner that we must explain His asking for and receiving food (Luke 24:41 ff.; Acts 10:41). He did not depend on this food for His bodily support. His purpose in taking it was to convince His disciples that He was still a living man, in body as well as in spirit-that same Jesus who had so often, in past days, partaken with them of their simple meals.

In respect to His body, the risen Jesus now belonged to the same mysterious regions of the invisible world, and it was only when He chose to reveal Himself that His disciples were aware of His presence. It is to be noticed that John describes His appearances as manifestations using the word phaneróō, to manifest (John 21:1, 21:14). He could hide His identity at will and again He could manifest His identity (Mark 16:12-13; Luke 24:13-35). His resurrection body was a spiritual body, but it had the power of materializing itself to the natural senses, and Jesus made use of this power from time to time in order to convince His disciples, by the actual evidence of sight, sound and touch, that His victory over death via the resurrection was real.

When this work was accomplished, the Lord parted from His disciples for the last time and ascended to the right hand of the Father where He was appointed Lord and Savior. His lordship encompasses the entire universe in time and space.

In the body of Christ's glory, both Paul and John find the model after which the believer's resurrection body is to be fashioned (Php. 3:21; 1Jn. 3:2). We will be like our Lord possessing a human body so fully imbued by the spiritual that it will be transformed into a spiritual body (1Cor. 15:42-49).

(X) Sṓma is also used in reference to Christ's mystical body, His church (1Cor. 12:12 ff. [cf. Rom. 12:5]). Paul uses the figure of a body and its members to describe the relationship of Christians to Christ and to one another. Then in 1Cor. 12:27 he definitely applies to the Corinthian church the name sṓma Christoú, body of Christ. Every local Christian church, i.e., regenerated believers who have been baptized into the body of Christ, constitutes part of His total universal body. In Eph. 1:22-23; 4:12; Col. 1:18, 1:24 we have the universal Church called the body of Christ, with the def. art. He Himself is presented as the Head of the whole Church which is His body (Eph. 5:23-24; Col. 2:19), the head being the vital and organic center of the whole body.

(XI) The word sṓma is used symbolically of Christ's body. On the night on which He was betrayed, the Lord Jesus, in instituting the memorial feast of the sacrifice of His body and the shedding of His blood, said of the bread which He took and broke and gave to His disciples, "this is My body" (Mat. 26:26; Mark 14:22; Luke 22:19; 1Cor. 11:24). Similarly Paul, in writing to the Corinthians, says of the bread which is broken at the Lord's Supper, "Is it not the communion of the body of Christ?" (1Cor. 10:16). Then in 1Cor. 11:27 he describes the person who eats the memorial bread unworthily as "guilty of the body and blood of the Lord" and says that a man eats and drinks judgment unto himself "if he discern not the body" (a.t. [1Cor. 11:29]). Those who partake of the elements of the Lord's Supper must recognize the reality which they signify.

The Lord Jesus, subsequent to the feeding of the 5,000 (John 6:53-63), gave the discourse on the bread of life (which some interpreters have classified as Eucharistic). It is significant that the word sṓma does not occur in this teaching. However, words sárx, flesh) and haíma, blood) are used. Furthermore, sárx is never employed anywhere in the NT to describe the memorial bread of the Lord's Supper. If Jesus had intended this to be a discourse related to the Lord's Supper, He would most likely have used the word sṓma. The spiritual significance of the use of the words flesh and blood in John 6:63 is indicated by John 6:63 which states, "It is the spirit that quickeneth, the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life." The life that Jesus Christ gives is spiritual and is bestowed through the Holy Spirit. Jesus gave His flesh and shed His blood, and the efficacy of that sacrifice which imparts spiritual life is applied to a believer through the Holy Spirit (John 16:5-15).

Deriv.: sússōmos, belonging to the same body, of the same body; sōmatikós, corporeal, physical.

Syn.: chrō̄́s, the surface of a body, especially of a human body; ptṓma, a corpse; kṓlon, a member of a body; sárx, flesh.

Ant.: pneúma, spirit; phántasma, a phantasm, an appearance, a spectre, apparition; psuchḗ, soul.

Paul is saying that he could have left his body and gone to heaven in his spirit. He is not sure whether his spirit body went to heaven, or whether his physical body went to heaven as he was so overwhelmed by the vision.

or... see whether above.

out...

ἐκτός

ektós; adv. governing a gen. from ek, out. Out of, without, of place as opposed to within, (entós) (1Cor. 6:18, sin which is outside the body, i.e., does not pertain to the body, is not physical; 2Cor. 12:2-3); with the neut. art., tó ektós, the outside (Mat. 23:26); metaphorically "without," i.e., except, besides; as a prep. with the gen. (Acts 26:22; 1Cor. 15:27; Sept.: Jdg. 8:26; 1Kgs. 4:23; 10:13; Dan. 11:4); ektós ei mḗ (ei, if; mḗ, not), except that, without perhaps, unless (1Cor. 14:5; 15:2; 1Tim. 5:19).

Deriv.: parektós, without, except.

Syn.: áneu, without; éxōthen, from without, the outside; plḗn, except, chōrís, without, with the meaning of except.

Ant.: sún, together with, in addition to; metá, with; pará, near; homoú, at the same place or time.

of the...

ὁ

ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.

(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).

(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."

(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).

(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.

(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).

(VI) Often prefixed to proper nouns as ho Iēsoús, Jesus or ho Iōánnēs, John (Mat. 3:13-14). The art. of any gender are prefixed to adv. which are then to be construed as nouns, such as ho ésō, inside, the inner one, as opposed to ho éxō, the outside one, the outer; ho plēsíon, the near, the near one or a neighbor; tá ánō, above, the things above.

(VII) Used as an indef. art. corresponding to the Eng. a or an; any sower (Mat. 13:3).

(VIII) Before verbs it is frequently used in the nom. for autós, this one, meaning he (Mat. 13:28-29).

(IX) Repeated with the part. mén and dé subjoined, ho mén / ho dé, meaning the one and the other, also in the pl., hoi mén / hoi dé, some and the others (Php. 1:16-17 [cf. Mat. 13:23]). Sometimes hoi dé is used in an absolute sense for some or by all concerned without being preceded by hoi mén (Mat. 26:67; 28:17; John 19:29).

body,... see the body above.

I cannot tell:... see I knew above.

οὐ

ou and ouk / ouch (before a vowel i.e., aspirated), neg. particle. Usually without an accent, but written ou when standing alone or at the end of a sentence. Not, no, expressing direct and full negation, independently and absolutely, and hence, objectively. This differs from mḗ which implies a conditional and hypothetical neg., and is, thus, subjective.

(I) Before a verb where it renders the verb and proposition neg. in respect to the subject.

(A) Generally (Mat. 1:25; Mark 3:26; 14:68; Luke 6:43-44; John 1:10-11; 8:50; Acts 2:15, 2:34; Rom. 3:11; Rev. 2:2-3).

(B) With the fut. 2d person in prohibitions, where the neg. fut. thus stands for a neg. imper., precisely as in the Eng. "thou shalt not," which is stronger than the direct imper., "do it not" (a.t. [Mat. 6:5]). Elsewhere only in citations from the Sept. and Hebr. (Luke 4:12 [cf. Deu. 6:16]; Acts 23:5 [cf. Exo. 22:28]; 1Cor. 9:9 [cf. Deu. 25:4]). So also from the law (Mat. 5:21, 5:27; Rom. 7:7; 13:9).

(C) Where the subj. is pás, every, whosoever, or heis, one, and ou is joined with the verb. Thus pás . . . ou or ou . . . pás is equivalent to oudeís, not one, none. So Mat. 24:22 means all flesh would not be saved, i.e., no flesh would be saved (Mark 13:20; Luke 1:37; Rom. 3:20; 1Cor. 15:51; Gal. 2:16; Eph. 5:5; 2Pet. 1:20; 1Jn. 2:21; Rev. 22:3). Also heís . . . ou, not one, none (Mat. 10:29), hén . . . ou (Luke 12:6).

(D) Where ou with its verb is followed by allá, but, i.e., ou . . . allá (Mat. 9:12; 15:11; John 7:16; 1Cor. 7:10). In other passages some think that ou is to be taken in a modified or comparative sense, meaning not so much as, but this is unnecessary, e.g., Mat. 10:20 means "it is not you at all who speaks, but the Spirit" (a.t.). This is far more specific than "it is not so much you as the Spirit" (a.t. [see John 12:44]). Also ouch hóti . . . all’ hóti (John 6:26; 12:6; 1Jn. 4:10).

(E) Sometimes ou stands in a conditional sentence after ei, if, a particle of conditionality, where the usual neg. is mḗ, not, subj. and conditional.

(F) As strengthened by other neg. particles, e.g., mḗou only in interrogatives. Ou mḗ as an intens. neg. Strengthened also by comparison of ou, e.g., ouk oudé, not even (Luke 18:13). Ouk oudeís, ouk oudén means no one whatsoever, nothing at all (see Mark 5:37; Luke 4:2; 23:53; John 6:63; 8:15; Rom. 3:10; 2Cor. 11:9).

God...

Θεός

Theós; gen. Theoú, masc. noun. God. Originally used by the heathen, but in the NT as the name of the true God. The heathen thought the gods were makers and disposers (thetḗres, placers) of all things. The ancient Greeks used the word both in the sing. and the pl. When they used the pl., they intimated their belief that elements had their own "disposer" or "placer," e.g., the god of money called mammon (Mat. 6:24; Luke 16:9, 16:13). The heavens were the grand objects of divine worship throughout the heathen world as is apparent from the names attributed to the gods by the ancient Greeks. The Scriptures also attest to this (Acts 7:42-43; Deu. 4:19; 17:3; 2Kgs. 17:16; 23:4-5; Job 31:26-27; Jer. 8:2; 19:13; Zep. 1:5).

The Sept. constantly translated the Hebr. pl. name Elohim, when used for the true God, by the sing. Theós, God, never by the pl. theoi, gods. The reason for this was that at the time the Sept. translation was made, Greek idolatry was the prevailing superstition, especially in Egypt under the Ptolemies. Their gods were regarded as demons, i.e., intelligent beings totally separate and distinct from each other. If the translators rendered the name of the true God by the pl. theoi, they would have given the heathen under Greek culture an idea of God inconsistent with the unity of the divine essence and conformable to their own polytheistic notions. However, by translating the Hebr. Elohim as "God," they inculcated the unity of God and at the same time did not deny a plurality of persons in the divine nature.

In the NT and the Sept., Theós, God, generally answers to the OT pl. name Elohim and so denotes God, the Trinity. See Mat. 4:7 (cf. Deu. 6:16 in the Hebr. and the Sept.); Mat. 4:10 (cf. Deu. 6:3); Mat. 22:32 (cf. Exo. 3:6); Mat. 22:37 (cf. Deu. 6:5); Mark 1:14-15 (cf. Dan. 2:44); Mark 12:29 (cf. Deu. 6:4-5); John 1:12 (cf. Gen. 6:2); Acts 4:24 (cf. Gen. 1:1 in the Hebr.); Acts 10:34 (cf. Deu. 10:17). It is applied personally, but very rarely, to the Father (John 5:18; 13:3; 16:27, 16:30 [cf. John 16:28-29]; 2Cor. 13:14; Php. 2:6); to the Son (Mat. 1:23; John 1:1; 20:28; Rom. 9:5; 1Tim. 3:16 [TR]; Tit. 2:13; 2Pet. 1:1; 1Jn. 5:20); to the Holy Spirit (Acts 5:4 [cf. 4:24-25 with Acts 1:16; 1Cor. 3:16-17; 6:19; 2Cor. 6:16; 2Pet. 1:21]). It also denotes the heathen gods or idols (Acts 14:11); magistrates (John 10:34-35); by false application to Satan (2Cor. 4:4); to the belly which some people make their god or in which they place their supreme happiness (Php. 3:19).

In two passages, Theós is used to distinguish the one true God from all other beings. In 1Co_8:5-6, it is put forth that even if all the gods of the heathen really did exist, yet to us there is but one true God. In Gal_4:8, Paul reminds the Galatians that the gods whom they served in the past as slaves, are not, in their essential character, in their very nature, gods at all.

Many times, Theós occurs with the def. art. ho, but it is not so rendered in translation because, in Eng., we never refer to God as the God, except if He is designated as belonging to someone specifically, such as the God of Abraham (Mat_22:32). In many instances when the def. art. ho occurs before Theós, God, particular reference is made to God the Father, making the distinction in the persons of the Trinity evident, e.g., in Jhn_1:1, "And the Word had been [ḗn, imperf. act. of eimí {G1510}] toward [prós {G4314}] the God [tón Theón]" (a.t.). The def. art. here designates "the Father." The absence of the def. art. may refer to the Triune God in His infinity, eternity and totality (Jhn_1:18).

Deriv.: átheos (G112), without God; theá (G2298), goddess; theíos (G2304), divine; theiótēs (G2305), divinity, referring to the power of God but not to His essential character and nature; theodídaktos (G2312), taught of God; theomáchos (G2314), one who fights against God; theópneustos (G2315), inspired of God; theosebḗs (G2318), reverent of God; theostugḗs (G2319), hater of God; theótēs (G2320), divinity, referring to the essence and nature of God; philótheos (G5377), fond of God, lover or friend of God.

Syn.: ho ṓn (ho [G3588], the; ṓn [G5607], to be), the One being, One eternal in His existence, One who has always been, self-existent; ho ṓn, ho ḗn, kaí ho erchómenos (ḗn [G2258], to be; kaí [G2532], and; erchómenos, pres. part. of érchomai [G2064], to come), the One being, who was, and who is coming, the One spanning time, the timeless One; húpsistos (G5310), the Highest, the supreme One; kúrios (G2962), lord, master, supreme in authority; epouránios (G2032), one above the sky, celestial; ouránios (G3770), heavenly, followed by patḗr (G3962), father; dēmiourgós (G1217), literally a worker for the people, creator, maker; ktístēs (G2939), God, the author of all things, creator; poiētḗs (G4163), doer, creator; pantokrátōr (G3841), omnipotent, almighty.

Paul is not trying to speculate. He says God alone knows.

Book of 2 Corinthians