We: the context here clearly indicates that the pronoun is exclusive. That is, it does not include the Corinthian Christians.

Commending ourselves: see comments on 3.1.

But: the conjunction used here is a rather strong one underlining the contrast between the denial of self-commendation and the affirmation that follows.

Giving you cause: the word translated cause has the basic meaning of “a starting point or base of operations for an expedition.” But it is used figuratively in the New Testament to indicate a basis or justification for doing something. Elsewhere it is translated “opportunity” in Revised Standard Version (Rom 7.8, 11; Gal 5.13). This may also be a good rendering here. Anchor Bible has “a suitable basis,” while Knox translates the whole clause “we are shewing you how to find material for boasting of us.”

To be proud of us: literally “boast of us.” The Greek suggests not simply inward pride but rather active “boasting.” While some good manuscripts read “of you” in place of of us, it is better to translate as in Revised Standard Version and Good News Translation.

Be able to answer: literally the word answer is not in the Greek text. The idea is not that of responding to questions, but rather to “have something to say [to those who are boasting]” (Anchor Bible, and similarly New American Bible).

Those who pride themselves in the context of this letter clearly refers to Paul’s opponents in Corinth (see 11.12). The root verb used here is the same as in the expression to be proud of us. Therefore the idea of outward boasting, rather than a mere inward feeling of pride, should be conveyed in translation. However, the context indicates that there are negative connotations involved here, while the previous reference is positive.

A man’s position and not on his heart: literally “in face and not in heart.” Since Paul seems to be speaking generally here and not exclusively of men, translators may wish to use inclusive language, such as in Revised English Bible (“whose pride is all in outward show and not in inward worth”) or New Revised Standard Version (“in outward appearance and not in the heart”). The Good News Translation translation “a man’s appearance” should not be understood as referring to a person’s physical appearance. The sense is that Paul’s opponents boast about external things such as their abilities and status (see 11.22-23).

The Contemporary English Version is a good model translation for the last part of this verse: “But we want you to be proud of us, when you are with those who are not sincere and brag about what others think of them.”

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 .

With verse 5 Paul returns to the subject of his travel plans which he left in 2.13. See the comments at the section heading for 2.14-17. It will be important to make a paragraph break at this point in the receptor language, as in most English versions.

On Macedonia see 2.13. Paul is writing from Macedonia (see 9.1-4), so the verb we came probably refers to a recent arrival.

Our bodies had no rest is literally “our flesh had no rest.” Here “flesh” refers to the entire person, with the additional sense that human beings are subject to frailty. The natural translation of this thought into English is expressed in the Good News Translation‘s pronoun “we,” though perhaps Good News Translation lacks the idea expressed by “flesh,” that the body is subject to weariness and pain. In some languages it may be perfectly natural to say “we did not let our bodies rest,” retaining the notion of “body” but using the more natural subject “we.” Others may say “we were physically exhausted.”

We were afflicted: this passive verb will have to be translated actively in many cases. However, there is no direct evidence as to the cause of the affliction. It may be possible to say simply “we suffered” or “there was trouble [for us].” Other languages will have to use the indefinite third person plural, “they caused us suffering.”

At every turn: literally “in all,” that is, in every way. Barclay translates this element by his choice of verb: “we were surrounded by troubles.”

Fighting without and fear within: the word fighting is not to be taken literally as referring to physical battle, but rather in the figurative sense of “quarrels” (Good News Translation) with other people who were without, meaning “outside the church.” These other people were perhaps Christian opponents, non-Christians, or both. Fear within: refers to concerns and anxieties within their own “hearts.” One possible model may be “while we struggled with other people, we also had to struggle with the fears in our minds [or, hearts].”

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 .

With them, that is, with Titus (8.17) and the unnamed brother (8.18). In some languages it may be better to say “with these two men….” Contemporary English Version goes even further, making a separate sentence of this: “we are also sending someone else with Titus and the other follower.”

We are sending is literally “we sent” (see comments on the verb tense in 8.17).

Our brother is not to be taken in the literal, biological sense. This brother apparently is a Christian who has worked with Paul, so the pronoun our probably does not include the readers. The individual is not identified. Translators need to be clear that this brother is not the same as the person mentioned in verses 18-19. Revised English Bible says “We are sending with them another of our company.” Parola Del Signore: La Bibbia in Lingua Corrente says “I am sending with them another of our brothers,” and Brazil’s Portuguese common language version (Nova Tradução na Linguagem de Hoje) says “With them we are sending another brother.” It may be advisable to add the word “another [brother].”

Though Paul does not state how the brother was tested, it was probably by having always done the tasks that were assigned to him.

Earnest: some languages may speak of “enthusiasm,” “eagerness” or “fervor.” See comments on 8.16.

In the specific context the brother’s great confidence probably refers primarily to his confidence that the Corinthians will contribute generously and willingly to the collection for the Christians in Jerusalem.

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 .

Verse 15 contains an implicit criticism of Paul’s opponents, that they have exceeded their rights to boast because they have based their claims on someone else’s (Paul’s) work.

The first half of verse 15 is basically a restatement of 10.13a. If Paul were to boast and take credit for the missionary work of other evangelists, he would be taking credit for work he had not done.

In other men’s labors may be understood to include the work of women as well as men. Good News Translation, New Revised Standard Version, and Revised English Bible all use a more inclusive word, “others.” Revised English Bible translates 10.15a as follows: “And we do not boast of work done where others have laboured, work beyond our proper sphere.”

But: this seems to mark the contrast between what Paul does not do (boast beyond limit) and what he does do (hope). Good News Translation introduces the change with “instead.”

The Greek grammar of 10.15b is rather difficult, but the point seems to be that, as the Corinthians’ faith grows, Paul and his co-workers will be able to have an even greater ministry among the Christians there. Revised English Bible says “Our hope is rather that, as your faith grows, we may attain a position among you greater than ever before, but still within the limits of our sphere.”

Our field among you may be greatly enlarged: is literally only “among you to be magnified.” The subject of the passive verb “magnified,” translated enlarged, is not actually specified, but most scholars seem to feel that the implied subject is the “area of activity” (New International Version) or field of Paul and his associates. While the meaning of the verb is thought to be enlarged, “magnified” can also mean “praised,” as it probably does here. In this case the implied subject is Paul and his colleagues themselves rather than their field of service. Of the eight occurrences of this verb in the New Testament, six of them have to do with praise. For example, it is translated by the verb “extol” (Acts 10.46; 19.17) and “honor” (Phil 1.20), or “hold in high honor” (Acts 5.13). Anchor Bible therefore translates “[our hope is that as your faith grows] we may be abundantly praised among you.” If this interpretation is followed, the passive construction may be avoided by saying something like “that you may give us abundant praise” or “that you may abundantly praise our work.” Revised English Bible seems to follow this same basic interpretation when it says “that our influence may also grow among you and overflow.” This meaning may be more simply worded as in the footnote alternative of CEV: “you will praise us even more because of our work among you.”

In addition to taking “magnified” as “praised,” Anchor Bible also includes the final clause “in accord with our jurisdiction” and notes that, by repeating a part of the phrase in verse 13, Paul is clarifying the idea of being praised on the basis of the principle presented in that verse.

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 .

These two sentences are rhetorical questions; that is, Paul is not really asking for the names of people who are weak or who are made to fall. To avoid suggesting that Paul is asking for information, Good News Translation changes Paul’s rhetorical questions into statements. Even in languages where rhetorical questions are common, the structure here many require a shift to an affirmative statement.

Who is weak: the Greek word translated as weak is general and sometimes refers to spiritual weakness and other times to physical weakness. The context is simply too ambiguous here to give clear guidance. In those languages which must use specific terms for different kinds of weaknesses, translators should choose the term that seems most appropriate to them. Some languages speak of weakness in terms of “lacking strength.”

Who is made to fall: the verb used here is found frequently in the Gospels and also in Rom 14.21 and 1 Cor 8.13. To fall is not to be taken in a literal physical sense. It refers to the moral downfall of someone (Revised English Bible “If anyone brings about the downfall of another”), that is, to “sin” (Good News Translation). The passive idea of Revised Standard Version and Good News Translation, however, will have to be made active in some cases: “when someone makes another person fall” or “when someone leads a companion to commit sin.”

And I am not indignant is literally “and I am not burning.” New International Version says “and I do not inwardly burn?” Paul uses figurative language here. Some interpreters understand the sense to be that Paul is “burning with indignation” against the people who cause others to fall (so Revised Standard Version). Others understand the sense to be “burning with sympathy or distress” on behalf of those people who have been made to fall (so Good News Translation, New Jerusalem Bible, “I burn in agony myself”). Though both interpretations are possible, most interpreters agree with the former. Revised English Bible, for example, says “does not my heart burn with anger?”

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 .

We again does not include the Corinthian readers.

We cannot do anything against the truth: that is, “we cannot do anything to oppose the truth.” The verb with the negative indicates powerlessness. New Jerusalem Bible translates “we have no power to resist the truth.”

The truth is the gospel or the progress of the gospel.

In the context of chapters 10-13, verse 8 means that when Paul returns to Corinth, he will take the necessary action, depending on whether they have done wrong or have done what is right (verse 8).

In some languages it will be more natural to state the positive side in this verse before the negative: “We can do only those things that advance the truth; we cannot do anything to hold it back.”

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 UBS Greek New Testament follows those Greek manuscripts that begin this verse with the word For. Some manuscripts have the word “But” (followed by King James Version). The reading For seems to be the best reading, since 2.1 gives the reason for Paul’s delay in making a trip to Corinth (1.23-24). This may be translated “So” as in Good News Translation, Revised English Bible, and others. Translator’s New Testament renders it more dynamically by beginning the verse “This is why….”

I made up my mind: this English idiom translates a single Greek verb meaning “judge,” followed by a form of the reflexive pronoun meaning “in myself.” In many languages the literal “judge in myself” may be rendered by a verb meaning “I decided,” or in some cases “I determined in my heart.” In one language the meaning of this verb combined with the negative not to … that follows resulted in the translation “I refused [to return to you]….”

Not to make you another painful visit: literally “not to come to you again in sorrow.” Though Acts does not mention this visit, apparently Paul had already made one visit to Corinth that turned out to be a painful visit (this visit may have occurred between the writing of 1 Corinthians and 2 Corinthians; see 2 Cor 13.2). According to Good News Translation, the persons who experienced the pain from the painful visit were the Corinthians, not Paul: “to make you sad.” Though verse 2 indicates that the Corinthians were the ones who experienced pain, verse 3 seems to include Paul also. It may therefore be better to avoid stating explicitly who would be made sad by such a visit. The painfulness would certainly be felt by both parties.

The “pain” or sadness to which Paul refers in verses 1-5 is emotional pain and not physical pain. Some languages may need to speak of “sorrow” or “pain in the heart” to make it clear that physical pain is not intended.

The Good News Translation translation “to make you sad,” if followed, should not be understood to mean that Paul’s purpose in coming was to cause them sorrow. Rather the result of his visit was that they were made sad.

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 .

This verse is difficult to translate. The text of the ancient Greek translation, the Septuagint, of Exo 34.34 says “And whenever Moses used to go before the Lord to speak with him, he would remove the veil until he went out.” Is Paul alluding to the Septuagint text of Exo 34.34, or is he quoting it? Good News Translation takes the position that Paul is quoting, and adds “as the scripture says about Moses” (so also Translator’s New Testament and Revised English Bible).

However, the text of this verse is not a literal quotation of Exo 34.34, and the subject of the verb turns is not explicit in what Paul wrote. (In the Septuagint Moses is the subject, but the verb is “used to go in [before the Lord]”). As Revised Standard Version and the reading in the footnote of TEV indicate, the subject of the verb may be “anyone.” This interpretation is followed by a wide variety of versions, including New International Version, Traduction œcuménique de la Bible, New Revised Standard Version, and Contemporary English Version. Traduction œcuménique de la Bible has the interesting rendering “It is only by conversion to the Lord that the veil falls away.”

The Lord may be the Lord Jesus or the Lord God. Since the passage in Exo 34.34 refers to the Lord God, most likely that is the intended meaning here.

The veil is removed: in the Septuagint Moses removed the veil. Here the verb may be interpreted as stressing the agent, with “the Lord” as the subject (so Barrett, “he takes away the veil”). Or the verb may be passive as in Revised Standard Version. The implied agent of the passive verb is “the Lord.” In any case, if the passive idea is accepted, it will have to be rendered actively in many languages. Translators may consider saying “the Lord removes the veil,” or more dynamically and without explicitly stating the agent, “the veil disappears.” And some languages may require a reminder that this is the figurative veil “over their minds [or, hearts]” mentioned in verses 14-15, and not the literal one over Moses’ face (verse 13).

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 .