2 Corinthians 12:2

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An Exegetical Study of The Third Heaven in 2 Corinthians 12:2

This exegetical study of The Third Heaven is based on a b-greek discussion from June 12, 1998. The discussion commences with an exploration of 2 Corinthians 12:2, where the apostle Paul describes being “caught up to the third heaven.” An initial interpretation encountered by a participant posits a chronological understanding of “heaven,” suggesting “the first heaven” was pre-Fall, “the second heaven” represents the current spiritual age of evil, and “the third heaven” signifies a future era of God’s prevailing reign. This temporal view contrasts with a more traditional understanding that “third heaven” refers to a hierarchical or spatial level of celestial realms, potentially a hyperbolic expression for the highest heaven.

The central exegetical issue revolves around the precise meaning of “the third heaven” (ἕως τρίτου οὐρανοῦ) in 2 Corinthians 12:2. Specifically, the inquiry seeks to determine whether Paul’s experience denotes a progression through distinct cosmic strata or a journey forward into a future eschatological period. This distinction is crucial for understanding the nature of Paul’s visionary experience and its implications for Pauline theology and early Jewish cosmology. The grammatical function of the verb ἁρπάζω and the prepositions ἕως and εἰς, alongside parallels in ancient Jewish apocalyptic literature, form the bedrock of this investigation.

Οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ Θεὸς οἶδεν, ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ.
(Nestle 1904)

Key differences with SBLGNT (2010):

• The Nestle 1904 text capitalizes Θεὸς, while SBLGNT (2010) renders it as θεὸς. This is an orthographical variant and does not alter the semantic content.

Textual Criticism (NA28) and Lexical Notes:

The critical edition (NA28) presents essentially the same text as Nestle 1904 and SBLGNT for 2 Corinthians 12:2, indicating a high degree of textual stability for this passage. No significant variants impacting the interpretation of “the third heaven” or the verb ἁρπάζω are attested in major manuscripts.

Lexically, the verb ἁρπάζω (harpázō) denotes “to seize, snatch, carry off, pluck.” According to BDAG (3rd ed., p. 134), it signifies a sudden, forceful removal, often implying an upward or distant trajectory, as in being “caught up” or “raptured.” While not inherently indicating height, its usage in contexts of celestial ascent strongly implies movement to a higher sphere. KITTEL (TDNT, vol. 1, p. 472) elaborates on its use in both secular and religious contexts, emphasizing its sense of sudden, irresistible seizure, often by divine power, making it appropriate for a visionary experience of being taken to a different realm. The aorist passive participle ἁρπαγέντα (harpagénta) emphasizes the completed action of being seized.

The preposition ἕως (heōs), meaning “until, up to, as far as,” functions here as a spatial indicator, marking the destination or limit of the upward movement. In verse 4, Paul employs the preposition εἰς (eis), meaning “into,” when referring to “paradise” (εἰς τὸν παράδεισον). The combination of ἁρπάζω with ἕως and later εἰς strongly supports a spatial understanding of the journey, signifying being transported to a particular location rather than through a temporal sequence.

The noun οὐρανός (ouranos), “heaven” or “sky,” when used in the plural or with an ordinal number (e.g., “third heaven”), frequently refers to the multi-layered cosmic structure prevalent in Jewish apocalyptic and intertestamental literature. Sources like 2 Enoch (also known as the Book of the Secrets of Enoch) and the Apocalypse of Moses (Life of Adam and Eve) consistently depict journeys through multiple heavens, typically numbering three or seven. In such traditions, the “third heaven” is often identified with Paradise, a blessed realm of divine presence, as explicitly noted in Apocalypse of Moses 37 where Adam is “taken up into paradise, to the third heaven.” This demonstrates that the concept of a hierarchical, spatially distinct “third heaven” was a recognized cosmological framework within Paul’s cultural milieu, lending significant contextual weight to a spatial interpretation over a temporal one.

Translation Variants

The grammatical structure of 2 Corinthians 12:2, particularly the aorist passive participle ἁρπαγέντα coupled with the prepositional phrase ἕως τρίτου οὐρανοῦ, points to a clear spatial or locative understanding of Paul’s experience. The participle denotes a completed, passive action of being “snatched away” or “caught up.” The preposition ἕως, typically meaning “up to” or “as far as,” specifies the destination or limit of this ascent. There is no linguistic or grammatical indicator in the text itself to suggest a temporal progression or a “time travel” interpretation. Furthermore, the explicit parallelism with verse 4, where Paul states he was “caught up εἰς τὸν παράδεισον” (into paradise), confirms that the movement is spatial. The rhetorical context of Paul’s defense against boasting “super-apostles” (2 Cor 11:5, 12:11) implies that his vision was a genuine, yet divinely controlled, experience of accessing a higher spiritual reality, not a prophetic glimpse into future ages.

The cultural context of early Jewish apocalyptic literature, as discussed in the b-greek thread (e.g., Apocalypse of Moses 37, 2 Enoch), overwhelmingly supports a spatial understanding of “the third heaven.” These texts frequently describe ascensions through various celestial levels, with the third heaven often being a privileged location associated with paradise or divine secrets. This established cosmological framework provides the most natural lens through which to interpret Paul’s statement, contrasting sharply with modern attempts to impose a temporal or eschatological scheme onto the passage.

Conclusions and Translation Suggestions

Based on the grammatical analysis of 2 Corinthians 12:2 and its broader intertextual and cultural context, the interpretation of “the third heaven” as a spatial or hierarchical realm is strongly substantiated. The verb ἁρπάζω, along with the prepositions ἕως and εἰς, consistently points to a physical or spiritual ascent to a distinct location rather than a temporal displacement. The prevalence of multi-layered heavens in contemporary Jewish apocalyptic thought further confirms this understanding.

Suggested translations for 2 Corinthians 12:2:

1. I know a person in Christ who, fourteen years ago—whether in the body or apart from the body I do not know, God knows—was snatched up to the third heaven.
   This translation emphasizes the abrupt and divine nature of the ascent to a specific celestial realm.
2. I know a man in Christ who, fourteen years ago—whether bodily or apart from the body I do not know, God knows—was caught away as far as the third heaven.
   This version highlights the extent of the journey, emphasizing the destination as a distinct heavenly level.
3. I know an individual in Christ who, fourteen years ago—whether in a physical state or disembodied, I cannot say, God knows—was carried off up to the third heaven.
   This rendering subtly suggests a progression through heavenly spheres, culminating in the third, aligning with ancient cosmologies.

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