For: the transition word may be important in the receptor language. Here it indicates a close causal relationship with what has just been said. A number of translations render the word For explicitly, while others depend on the structure to show this relationship. Still others use words like “indeed” (Phillips), or “in effect” (Bible en français courant and Traduction œcuménique de la Bible), or “it is true” (Knox).

We share abundantly in Christ’s sufferings is literally “the sufferings of Christ abound to us.” There are two possible interpretations here: (1) The meaning may be that Paul and Timothy have suffered much because of their preaching about Jesus Christ, and Paul considers this suffering to be a part of the sufferings of Jesus through their union with Christ (so Revised Standard Version, Good News Translation). Or (2) the meaning may be that, as Christ’s suffering was great on behalf of the senders of the letter (Revised English Bible: “extends to us”), so Paul and Timothy’s consolation is great on behalf of the Corinthians (so New Revised Standard Version, Revised English Bible, and the reading in the footnote of RSV). New Revised Standard Version says “For just as the sufferings of Christ are abundant for us, so also our consolation is abundant through Christ.” Either interpretation seems equally possible in terms of grammatical structure and context. Translators should feel free to choose the interpretation that seems correct to them.

So: because of the difference between sharing in suffering and sharing in comfort, it may be necessary in some languages to use a conjunction marking that contrast at this point. Contemporary English Version, for example, has “but also….”

We share abundantly in comfort too may mean that Paul and Timothy are abundantly comforted by God (Revised Standard Version) or that they themselves give abundant comfort to others (so New Revised Standard Version, Revised English Bible, and the reading in the footnote of RSV). Some English versions have taken the word twice translated “abound” or share abundantly as meaning “overflow” (see New Jerusalem Bible, New International Version, New English Bible, and the translation by Barclay [Barclay]). The whole verse then yields something like “Because just as the sufferings of Christ are spilling over into our lives, in the same way comfort through Christ is also spilling over to us.” It is, however, equally probable that the last part of the verse may mean “spilling over from us.”

Through Christ: according to verse 4 God is the source of comfort. Christ is the intermediary through whom God comforts.

On the pronoun we see the comments on 2 Cor. 1.4.

Quoted with permission from Omanson, Roger L. and Ellingworth, Paul. A Handbook on Paul’s Second Letter to the Corinthians. (UBS Handbook Series). New York: UBS, 1993. For this and other handbooks for translators see here .

But: this conjunction is left untranslated by Moffatt, Anchor Bible, and Revised English Bible. Even King James Version avoids the strong contrastive conjunction, using the transition word “now….” In the receptor language the beginning of a new section may be sufficient to communicate what it conveys in the original.

Thanks be to God: this same basic expression is used five times elsewhere by Paul (Rom 6.17; 7.25; 1 Cor 15.57; 2 Cor 8.16; 9.15), although the word order sometimes differs. It is usually in the context of victory or liberation and is a strong affirmation of praise. Therefore the Contemporary English Version rendering “I am grateful to God” seems a bit weak. Many languages will require the explicit statement of who thanks God. In such cases one may say “Let us thank God” or “We thank God,” using the inclusive form of the first person plural pronoun.

Who in Christ always leads us in triumph: this relative clause will be better translated as a separate sentence in many languages, following the Good News Translation model. Paul here uses the imagery of a victorious Roman general who leads a triumphant procession, after he has won a great victory in war. In the procession were the victorious soldiers as well as the captive prisoners. The Greek does not specify whether Paul pictured himself as one of the victorious soldiers or one of the prisoners. Most translations, however, seem to accept the latter interpretation (so Good News Translation, Revised English Bible). In any case it is God in Christ who is represented by the victorious general.

In Christ: see the comments on 1.21.

In this context the pronouns us and we of verses 14-17 probably refer to the apostles as a group but do not include the readers. However, some interpreters understand the plural pronouns as Paul’s polite way of referring to himself, so they translate these pronouns in verses 14-17 with the pronoun “I” or “me” (so Moffatt and An American Translation, but not Parola Del Signore: La Bibbia in Lingua Corrente).

The subject of the verb spreads is God, but the pronoun him (the fragrance of the knowledge of him) refers to Christ (see verse 15), as Good News Translation makes explicit. The knowledge of him means “knowledge about Christ,” not knowledge that Christ has.

In some languages there is no single word to represent the English fragrance, so it may be necessary to speak of a “good odor” in this context, although the Greek term used here is actually neutral and so may be either good or bad. The same word is used of the ointment used by Mary when she anointed Jesus’ feet (John 12.3), and in the context of the sweet-smelling odor of sacrifices in Eph 5.2 and Phil 4.18. Since the language here is clearly figurative, some translators will prefer to add the word “like” in the receptor language. The knowledge of Christ is “like the smell of perfume” (Contemporary English Version).

Quoted with permission from Omanson, Roger L. and Ellingworth, Paul. A Handbook on Paul’s Second Letter to the Corinthians. (UBS Handbook Series). New York: UBS, 1993. For this and other handbooks for translators see here .

For: this word indicates that verse 11 supports what Paul has just written in verse 10. Verse 11 basically repeats the thought of the preceding verse. The two verses are so similar that Contemporary English Version combines them.

While we live we are always is literally “For always we the living.” Always is in emphatic position in Greek. See comments on verses 8 (“in every way”) and 10 (“always”).

While we live: literally “we the living.” This is understood in a temporal sense by many interpreters. That is, these words indicate when they are being given up to death. But the Greek participle “living” has the definite article and more likely indicates “who” rather than “when.” Barrett understands Paul to be referring to those Christians who are alive and will be alive when Christ returns: “For we living men are continually being handed over to death.” New American Bible and New International Version are similar: “For we who live” and “For we who are alive.”

Being given up to death: who is the agent of this passive verb? Paul understands his sufferings as a part of the ministry that God has given him (Phil 1.29-30). The sense may be “God is always giving us up to death.” Another way of saying this without making the agent explicit is “we suffer the pains of death…” or “we are always being exposed to death for Jesus’ sake” (Phillips).

Be manifested: the passive verb may have to be made active, as in verse 10.

Mortal flesh is a literal translation of the Greek. Flesh here is basically a synonym of “body” in verse 10. A more natural translation in English is “mortal body” (Good News Translation, Revised English Bible, Bible en français courant). The word mortal is used six times in Paul’s writings and is related to the noun for death. It bears the meaning “liable to die” and modifies the noun “body” in Rom 6.12; 8.3. In 1 Cor 15.53, 54 it is used in much the same way. It appears also in 5.4 of this letter. It may also be translated “temporary,” “[bodies] which do not last,” or “which [eventually] die.”

Quoted with permission from Omanson, Roger L. and Ellingworth, Paul. A Handbook on Paul’s Second Letter to the Corinthians. (UBS Handbook Series). New York: UBS, 1993. For this and other handbooks for translators see here .

The list of hardships in 6.4-5 is similar to the list in 11.23-27.

But introduces a contrast with verse 3, which states that they put no obstacle in any one’s way. Verse 4 states what they do “instead” (Good News Translation). New International Version attempts to reflect the same conjunction with “rather….”

As servants of God we commend ourselves: Greek grammar favors Revised Standard Version over Good News Translation on the translation of these words. It is not that they were proving that they are servants of God (Good News Translation); but rather, because they are servants of God, they are able to put their lives forward as examples to be followed.

We does not include the readers here.

We commend ourselves: some interpreters understand this verb to be expressing intention (see comments on 2 Cor. 6.3). So Revised English Bible says “we try to recommend ourselves.” On the idea of “commending” compare 3.1 and 4.2.

Revised English Bible punctuates with a colon after “endurance” instead of after “every way.” “We try to recommend ourselves in all circumstances by our steadfast endurance: in affliction…” (Revised English Bible). According to this interpretation great endurance is not parallel to afflictions, hardships, calamities as one of the circumstances in which Paul commends himself, but is rather the manner in which he commends himself in all of the circumstances listed. Contemporary English Version follows the same interpretation as Revised English Bible but uses a simpler structure: “We have always been patient, though we have had a lot of trouble, suffering and hard times.”

The translation in Good News Translation (also Bible en français courant) seems based on the same punctuation found in Revised English Bible. That is, through great endurance is the manner in which Paul shows that he is God’s servant when he experiences troubles, hardships, and difficulties. Nothing in the Greek indicates clearly whether the break should be made after the words every way as in Revised Standard Version, or after endurance as in Revised English Bible. Translators should feel free to choose either interpretation.

Endurance: this word suggests the ability to bear up or endure under difficult circumstances. The same word is used in 1.6 and again in 12.12, where it is rendered “patience.”

The three words that follow (afflictions, hardships, and calamities) are used as synonyms here, and translators need not try to find a corresponding word in the receptor language for each Greek word. On afflictions see comment on this word in 1.4. Hardships refers to general distress and trouble, and the Greek for calamities refers to difficult circumstances in which one is restricted in some way.

Quoted with permission from Omanson, Roger L. and Ellingworth, Paul. A Handbook on Paul’s Second Letter to the Corinthians. (UBS Handbook Series). New York: UBS, 1993. For this and other handbooks for translators see here .

For: according to Revised Standard Version, verse 2 provides the reason that Paul wants the Corinthians to know about the grace which God has shown to the Macedonian churches. The Greek word translated as for in Revised Standard Version may also be translated as “that.” Verse 2 then states the thing that Paul wants them to know rather than the reason that he wants them to know: “We want you to know, concerning the grace of God which has been shown in the churches of Macedonia, that….”

The severe test of affliction refers to the persecution that the Christians in Macedonia experienced (see 1 Thes 1.6; 2.14; Acts 16.22-24; 17.5). While the passive model of Good News Translation may be helpful in some languages, this expression will be better rendered by an active verb phrase in other languages: “they saw [or, experienced] much suffering” or “they were going through hard times” (Contemporary English Version).

Their abundance of joy: in some languages it will be more natural to use a verb rather than a noun to translate these words: “they have been so exuberantly happy” (Revised English Bible). A more common language model would be something like “their joy did not end” or “they were always happy.”

Their extreme poverty: these words also may be more naturally translated with a verb in some languages: “they are very poor” (Good News Translation). As Good News Translation makes explicit by adding “even though,” there is a contrast implied between the fact that they were very poor and the fact that they gave generously. The structure of Revised Standard Version reflects the Greek, but it will be more natural in some languages to put this expression about poverty together with the one about suffering, since they are both seen as negative. Some translations begin the verse with “although they experienced much suffering, and although they themselves were in great need….”

Overflowed in a wealth of liberality on their part: with the previous phrases this is literally “abundance of joy of them and deep poverty of them overflowed to [yield] riches of liberality.” Logically this is contradictory since it is difficult to see how extreme poverty could result in riches even when accompanied by great joy. But Paul is not trying to be logical here. What he is talking about goes beyond reasoning. As the following verses indicate, Paul is referring to the fact that the Macedonian Christians were “extremely generous in their giving” (Good News Translation) to the collection being raised for the Christians in Jerusalem. The word translated wealth and liberality, combined with the verb overflowed, build up a picture of extravagant charity. It is not essential to find three different words in the receptor language to translate this expression, but the cumulative effect is striking and should be reflected, if it is possible to do so naturally. The verb overflowed makes use of an image that may not be meaningful in some receptor languages. Together with the context it is sometimes rendered “caused them to give abundantly” or “… to be generous beyond measure” (so Translator’s New Testament).

Quoted with permission from Omanson, Roger L. and Ellingworth, Paul. A Handbook on Paul’s Second Letter to the Corinthians. (UBS Handbook Series). New York: UBS, 1993. For this and other handbooks for translators see here .

The Greek verb translated will be enriched is passive. Some languages must make explicit the subject of the verb. Continuing the thought of verse 10, God is the one who makes a person “rich enough to be generous.” One language has avoided the passive by translating the first part of this verse as follows: “He [God] will give you abundance in all things so that you will be able to share freely with other people.”

In every way for great generosity: literally “in all unto every generosity.” “In all” seems to mean “in every aspect of life.” The Greek adjective “each [or, every]” may mean “every single form of generosity” or, as in Revised Standard Version, “generosity to the highest degree.” Good News Translation takes “all generosity” to imply that the readers will be able to be generous “at all times.” Similarly Martin: “so that you can always be generous.” The English translations of Revised Standard Version and Good News Bible are not really as different in meaning as they first appear to be. Note that the word translated generosity is also found in 1.12; 8.2; 9.13; 11.3.

Which through us will produce thanksgiving to God: the meaning in the context is that the Jerusalem Christians will thank God for the gifts that are the result of the ministry of Paul and his fellow workers. Though Good News Translation says “which they receive from us,” translators should avoid suggesting that the gifts are already being received. Contemporary English Version shows that the gift has not yet been delivered: “Then many people will thank God when we deliver your gift.” The second half of this verse shows the result of the Corinthians becoming rich and sharing their wealth with others: “this will make others thankful to God for what we have done” (Translator’s New Testament).

Quoted with permission from Omanson, Roger L. and Ellingworth, Paul. A Handbook on Paul’s Second Letter to the Corinthians. (UBS Handbook Series). New York: UBS, 1993. For this and other handbooks for translators see here .

As the truth of Christ is in me: this is a formula used to introduce a solemn statement which a person wants hearers or readers to be certain about. It is similar to the oath formula in Rom 9.1. While the word truth sometimes refers to the gospel in Paul’s writings (4.2 and 6.7, for example), here it is more general in meaning, yet within what is Christian truth. This whole formula may fit better at the end of the verse in some languages.

This boast of mine, that is, his claim in the preceding verses not to have received help from the Corinthian Christians while he was in Corinth.

Shall not be silenced: this passive formulation will have to be made active in many languages. What Paul is saying is that it would be impossible for another person to prevent him from speaking about this matter: “no one in all the country of Achaia shall silence this boast of mine” (Knox) or “… shall prevent me from boasting about this.”

In the regions of Achaia: see comments on Achaia in 1.1 and 9.2. The word translated regions is a geographical term usually signifying a fairly small area. It does not refer to a political unit. The use of the plural here is commonly understood as referring to all the regions together forming the entire province, which would make this expression the same in meaning as “the whole of Achaia” in 1.1.

Quoted with permission from Omanson, Roger L. and Ellingworth, Paul. A Handbook on Paul’s Second Letter to the Corinthians. (UBS Handbook Series). New York: UBS, 1993. For this and other handbooks for translators see here .

For the sake of Christ: in the Greek text these words come at the end of the list of troubles (as in Good News Translation), but the expression actually modifies the verb. The idea is that, if the problems listed are experienced for the sake of Christ, then Paul is satisfied.

Then: this transition word, often rendered “therefore” (New Revised Standard Version, New American Bible, and Translator’s New Testament), is omitted by Good News Translation, but translators will probably want to retain it in most languages, since it shows the logical connection between what has been said and what Paul says in this verse. Anchor Bible has “so,” and New International Version translates it “that is why….”

Insults: perhaps the meaning of the Greek word here is “difficulties” which are caused by being mistreated. Translator’s New Testament, in fact, translates the word “ill-treatment,” and New American Bible has “mistreatment.”

Hardships: see comment on 6.4.

Persecutions: for Paul the persecutions were for religious reasons. Compare Mark 4.17 and Rom 8.35, where the same word is used.

Calamities: see comment on 6.4.

This series of five nouns may be more naturally rendered as verbal expressions in some languages: “I am happy when I lack strength, when people insult me, when I am in need, when people persecute me, and when I suffer.”

For when I am weak, then I am strong: considered superficially, this statement is actually a contradiction in terms. The meaning, of course, is that Paul has real, spiritual strength just when he acknowledges his weakness and dependence on Christ. It will, however, be unwise to make too much explicit in translating this brief but powerful paradox. If readers are likely to misunderstand it, perhaps a footnote is in order.

Quoted with permission from Omanson, Roger L. and Ellingworth, Paul. A Handbook on Paul’s Second Letter to the Corinthians. (UBS Handbook Series). New York: UBS, 1993. For this and other handbooks for translators see here .