This is a continuation of the figurative language of verse 2. Some languages may need to say “You are like a letter from Christ,” although the Revised Standard Version rendering accurately reflects the metaphor in Greek. Paul’s main concern here is to show that his apostolic authority comes from Christ. Since it was Paul’s preaching that led to their conversion, the Corinthians are themselves the evidence of his apostolic authority.

You show: the word thus translated may be understood in two different ways. It may be rendered actively as in Revised Standard Version and New Revised Standard Version, indicating that the Corinthians are in focus. But it may also be taken as a passive, in which case the meaning is impersonal, as in Good News Translation “It is clear.” This interpretation is also followed by New American Bible, New Jerusalem Bible, Revised English Bible, and several other versions; it should probably be followed in the receptor language.

From Christ means “Christ himself wrote this letter” (Good News Translation).

Delivered by us is literally “ministered by us.” The Greek may be understood to mean “delivered” or “sent” by us (Revised Standard Version, Good News Translation, Revised English Bible), or “written” by us as Christ’s secretary (Nueva Biblia Española). Other translations retain the ambiguity of the Greek: “entrusted to our care” (New Jerusalem Bible, Traduction œcuménique de la Bible, God’s New Covenant); “the result of our ministry” (New International Version); and “administered by us” (New American Bible). The New International Version rendering probably provides the best available model to be followed.

The passive ideas delivered and written in this verse will have to be made active in many languages. One may translate “Christ wrote…” and “he sent it in our hands” or “we delivered….”

The contrasts, not with ink but with the Spirit of the living God and not on tablets of stone but on tablets of human hearts, indicate the divine nature of the “letter” which the Corinthian Christians are. In some languages it will be much more natural to state the positive before the negative: “Christ wrote it by the Spirit of the living God, not with ink. He wrote it on human hearts, not on tablets of stone.” In certain languages the ideas ink and tablets of stone may be quite foreign. In some cases ink has to be rendered “the water [or, liquid] of the letter,” and stone tablets become “large flat rocks.” An explanatory footnote may be required in some cases.

The words the Spirit of the living God (see also 6.16) will be difficult to translate with meaning in many languages. In the Old Testament God is sometimes called “the living God” in contrast to lifeless pagan idols (see Deut 5.26; Josh 3.10; Jer 10.10), or to gods that are said to die when the dry season begins. Translated literally the expression the living God may sound very strange and unacceptable. Since God is alive by definition, this adjective may be better left implicit in the receptor language. But in other cases it may be stated negatively as “the God who cannot die” or “the God who never sleeps.” In the Old Testament this expression is sometimes used in a way that is almost synonymous with “the true God,” but in other contexts it has the idea “the God who gives life.”

Tablets of human hearts: that is, the tablets are human hearts. The term tablets used here is found elsewhere in the New Testament only in Heb 9.4. The literal meaning is “a flat stone,” as in the first occurrence here, but it is obviously used figuratively in the second instance. Good News Translation simply says “on human hearts.” Where tablets are not used for writing, translators may want to follow Revised English Bible, “on the pages of the human heart.”

For comments on hearts see 1.22.

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 word For at the beginning of verse 17 provides the basis for not losing heart (verse 16). Verse 18 is a parenthetic explanation, and 5.1 also is connected to verse 16 by the same transition word, For.

This slight momentary affliction: Paul sees his sufferings here on earth as temporary in comparison with eternity. Though the Greek noun is singular, that is, affliction, the sense is all of his sufferings as a whole. Revised English Bible says “Our troubles are slight and short-lived.” Other languages may need to use a plural noun to avoid the impression that Paul is talking about one specific incident in which he suffered. Two words are used to emphasize the relative unimportance of the sufferings experienced in this life. The first is an adjective which indicates that they do not last long or are “transitory” (Phillips). And the second is formally a noun but serves to underline their pettiness or insignificance. It gives the idea of “lightness” or lack of “weight.” Some languages may require that a separate sentence be made of this part of the verse: “The troubles we experience are small and they do not last long.”

An eternal weight of glory: the affliction is slight or “light” in contrast with the glory, which is “heavy” or “weighty.” The words weight and glory are closely related in Hebrew, since they are spelled with the same consonants. Paul’s choice of the Greek words weight of glory probably reflects the underlying play on words in Hebrew. In many languages the words weight of glory will have no clear meaning. Good News Translation‘s “a tremendous glory” attempts to capture the sense. Christians are being prepared for glory, which has two characteristics opposed to those mentioned for affliction: it is “eternal” (as contrasted with the “transitory”) and “weighty.” In some languages one may render the last term as “abundance” (Anchor Bible), or in a verbal expression such as “loading us [with everlasting glory]” (Knox).

Beyond all comparison: the comparison is with the short-lived and light-weight suffering of this world. This may have to be made more explicit in the receptor language. That is, one may have to say something like “cannot be compared with the suffering” or “is nothing like the suffering.”

The meaning of this verse may be expressed as follows: “These little troubles are getting us ready for an eternal glory that will make all our troubles seem like nothing” (Contemporary English Version) or “we have our troubles, but they are transitory and unimportant, and all the time they are producing for us a superlative and eternal glory, which will far outweigh all the troubles” (Barclay).

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 .

Sorrowful … rejoicing: once again Paul uses a pair of contradictory terms and maintains that both are true. It may be more natural in some languages to reverse the order: “we are always happy, even in times of suffering” (Contemporary English Version).

As poor … as having nothing: the words poor and having nothing should probably be taken in a literal sense.

Making many rich: this is figurative language, as are the words yet possessing everything. Possessing everything should be understood in the same sense as Paul’s words in 1 Cor 3.21-23. Christians belong to Christ, and to have Christ is to have all that matters. Through his apostolic ministry Paul was able to bring God’s blessings to many people. Knox translates “beggars, that bring riches to many; disinherited, and the world is ours.”

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 words I say this not as a command point back to what Paul has just written in the preceding verses. Some other possible models, in addition to Good News Translation, are “I am not saying that you must do it” (Good News for the World) or “I am not issuing any orders” (Moffatt).

But to prove: the conjunction marks contrast between what Paul is not doing (issuing orders) and what he really hopes to do. In some languages it will be necessary to add the implied information following the conjunction: “but what I want to do is to prove….” Anchor Bible has “I intend to verify the reality of your love.”

The earnestness of others refers to the generosity of the Macedonian Christians. The generosity of the Macedonian Christians becomes the standard by which Paul measures the love of the Corinthians. Martin says “but I am seeking to try out the reality of your love also by using the eagerness of others [as a standard].”

Your love has no stated object. Probably Paul is thinking primarily of their love for fellow Christians, and perhaps also for him (see 8.24). In those languages where an object is required, one may say simply “for other people.”

Genuine: the word so translated is rendered “true” in Phil 4.3; 1 Tim 1.2; Titus 1.4. It is the opposite of fake, counterfeit or false. In some languages it may be translated negatively by saying something like “not a lie” or something similar. Others may have specific terms used in commerce to distinguish quality goods from inferior imitations. If such a term is used figuratively, it would be appropriate here.

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 .

It will be noted that the words “I beg you” are found at the end of verse 1 in an older version of Good News Bible as part of its restructuring of that verse. The meaning is essentially the same as I … entreat you at the beginning of verse 1, even though the verb is different here. The structure used in the receptor language translation may require that only one verb be used, not two verbs.

When I am present should not be understood as a timeless statement meaning “anytime that I am present with you.” Paul is referring specifically to his next visit to Corinth, whenever that may be. Accordingly Good News Translation says “when I come” (also Revised English Bible, Nueva Biblia Española). Some languages require that the translation indicate that this is not Paul’s first visit to Corinth; for example, it may be rendered “when I come again” (see also 10.11). Or other languages may prefer to say “the next time I am present with you” or “the next time we meet.”

Show boldness with such confidence …: the verb show boldness (used also in 5.6, 8; 7.16; 10.1) and the noun confidence (found in 1.15; 3.4; 8.22) reinforce each other, and together they constitute a very strong statement. While the two may have to be translated as a single verb in some languages, translators should look for a very emphatic way of saying “to be very firm” or “to be severe [or strict, or harsh].”

I count on showing: even though he does not wish it, Paul indicates by these words that he feels it will be necessary to show that he is strong when he faces his accusers. Note that the verb translated count on is the same in Greek as the one translated suspect in the following clause. New Century Version says “I plan to be very strict….” In some languages it may be better to say “I have decided I will have to show” or “I know that I will have to demonstrate.”

Suspect: the word so translated in Revised Standard Version actually means “reason” or “reckon.” The verb is actually the same as the one translated “count on.” New Jerusalem Bible shows the relationship by translating the two verbs with the same English word, “reckon.” It says “… as I reckon to use when I am challenging those who reckon that we are guided by human motives.” In this case Anchor Bible says “who reason that we are conducting ourselves according to worldly standards,” while Revised English Bible has “those who assume my behavior to be dictated by human weakness.” But the context makes it clear that what was involved in this case was not a mere suspicion that Paul’s enemies kept to themselves, but that they were telling others about it. For this reason, it is at least possible to translate “say” (Good News Translation) rather than “think” (New Revised Standard Version, New International Version).

Acting in a worldly fashion: literally “walking according to the flesh.” The use of the verb “walk” reflects a common Hebrew idiom referring to a person’s “behavior” or “conduct” (see comments at 4.2 on “practice”). The word “flesh” is often used in Scripture for “human nature.” In this context the idea is one of “behaving in a manner that is controlled by natural human desires.” In Rom 8.4 the same expression contrasts with “walking according to the Spirit.” Some possible models here are “living for the things of this world” (Good News for the World), “act like the people of this world” (Contemporary English Version) or “our activities are on a purely human level” (Phillips).

The logical connections between the various parts of verses 1 and 2 may be difficult, but translators should make every effort to make them clear to readers and hearers. The following is a possible model showing these relationships:
• I, Paul myself, appeal to you with the gentleness and kindness of Christ to listen to me. I am making this request because some people accuse us of doing things just to please ourselves. They say we are weak when we are with you, but very bold when we are far away [from you]. But this is my appeal to you: I beg you not to force me to be bold when I come to visit you. However, I am sure that I can be bold with those who accuse me.

Another possible model is that of Contemporary English Version:
• Do you think I am a coward when I am with you and brave when I am far away? Well, I ask you to listen, because Christ himself was humble and gentle. Some people have said that we act like people of this world. So when I arrive, I expect I will have to be firm and forceful in what I say to them. Please don’t make me treat you that 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 .

This verse must be seen in the overall context of Paul’s irony. But the logic may still be difficult to follow. Paul says first that he does not want to be taken for a fool and then speaks of actually being taken as a fool. His intention seems to be that, although he does not want to be considered a fool, on second thought to be accepted as a fool would have the advantage of allowing him to act in a foolish way and boast to a certain degree.

I repeat looks back to 11.1. In some languages the verb repeat will be out of place because of so much discourse between the first statement and this one. In such cases one may say “As I said earlier…” or “I have already said it, but I will say it again.”

If you do: that is, if you do think I am foolish. Paul is asking that the Corinthians give him a hearing even if they do think he is being foolish. The idea here is “even if you see me as a fool, accept me…” or “at least treat me as you would a fool and tolerate my boasting.”

Foolish … fool: see comments on 2 Cor. 11.1.

The implication of the words I too … are that Paul’s opponents in Corinth, the false apostles, were boasting. Good News Translation fails to preserve this aspect of meaning. Revised English Bible says “and let me have my little boast like others” (see 11.18). In those languages that require some kind of object for the verb boast, it may be necessary to say “boast of myself” or something similar.

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 .

Even if Paul’s opponents were to grant that he had not accepted financial help from the Corinthians, Paul still had to counter the suspicion, or perhaps the accusation, that he had put into his own pocket the collection money that Titus and his companions had collected from Corinth (verses 17-18). One model says “so you know that I did not ask you for anything at all.”

But granting: literally, “Let it be so.” Barrett translates “All right.” Paul is saying, “OK, we have come to this point of agreement, that I didn’t burden you, but then you will say that I tricked you.” Good News Translation captures the force of the Greek with the words “You will agree, then.”

Burden: the verb used here is different from the one in 11.9 and 12.13, 14. This is, in fact, the only occurrence of this verb in the New Testament. Possibly it is a bit stronger than the verb so translated earlier. The idea may be “to weigh down.” But most English versions make no distinction between the two verbs.

You say: the Greek does not contain the words you say. It is not clear whether the Corinthians themselves or the “superapostles” were making these accusations against Paul, but Revised Standard Version and Good News Translation seem justified in inserting some phrase such as you say or “someone will say.” Since the charge had probably already been made, the future tense of Good News Translation (“someone will say”) seems less satisfactory than the present tense of Revised Standard Version (so also Revised English Bible, God’s New Covenant). Translator’s New Testament attempts to solve the problem by adding “you think….” By failing to insert a phrase such as “you say” or “you think,” a translation may give the impression that Paul himself is actually claiming that he tricked the Corinthians, as New Jerusalem Bible seems to do: “All right, then; I did not make myself a burden to you, but, trickster that I am, I caught you by trickery.”

I was crafty … and got the better of you by guile: literally “but being crafty, with deceit I took you.” The words translated crafty and guile are very similar in meaning. The first occurs only here in all the New Testament, but a related word is found in 4.2 and 11.3 which is translated “cunning.” It focuses on intelligence used for evil purposes. The second term entails trickery or deceit. The verb “to take” in this context means “to catch” or “to trap” in a figurative sense. The sense is “I got the better of you by roundabout means” (God’s New Covenant).

A good model translation that captures the imagined dialogue Paul has with the Corinthians is that by Danker (page 202), although it contains certain idioms that may not be easy for second language speakers of English. It reads “Very well, ‘You didn’t freeload,’ you will say to me. But in the same breath, ‘Ah, but you were clever and took advantage of us in our naivete.’ ”

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: here, as in verse 21, this conjunction is not so much a marker of contrast as an indication of a change in subject. It is represented in many versions by the beginning of a new paragraph. So it may not need to be represented in any other way.

The first part of this verse contains implicit information that may be made explicit in translation: “But I call God to witness against me if I am not telling you the truth.” The Greek is literally “to witness upon my soul [or, life].” The meaning is that Paul calls upon God to punish him if Paul has spoken a lie. It may therefore be better in some languages to translate “May God discipline me if I am not telling the truth” or “If I am lying, may God punish me.”

It was to spare you: the meaning is not “to save your lives” but rather “to avoid causing you further pain” (see 2.1-2). So it may be preferable in some languages to say something like “I refused to return to Corinth because I did not want to cause you any more suffering” or “the reason I did not go to Corinth again was that I did not want to harm you further.”

Coming to Corinth: the use of the verb “come” indicates the point of view of the readers. Good News Translation has “go”—from the point of view of the writer. Either may be an acceptable translation, depending on the normal usage in the receptor language in such a situation. Apparently Paul did go to Corinth before he went to Macedonia; but after his trip to Macedonia, he did not return to Corinth as he had told them he would (see comments on 1.17). Though Revised Standard Version and Good News Translation are literal translations of the Greek, they give the wrong impression by implying that Paul did not go at all to Corinth. The meaning is that he did not return to Corinth after his first stop there while on his way to Macedonia. New Revised Standard Version as well as New Jerusalem Bible and Barrett add the word “again” (“It was to spare you that I did not come again to Corinth”) to indicate that he did indeed go there once. New International Version and Bible en français courant use the verb “return,” while Contemporary English Version has the verbal expression “stayed away from.” Moffatt indicates both the idea of restraint and the information that it would have been a return visit when he says “refrained from revisiting.”

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 .