For I wrote refers to the letter mentioned in the previous verse. Revised English Bible says “That letter I sent you.” Some translators may wish to begin this sentence with a temporal clause: “When I wrote that letter….”

Much affliction and anguish of heart and with many tears: these three nominal expressions may have to be translated by verbs in a number of languages. The first of these is translated by Contemporary English Version “I was suffering terribly.” The affliction is here not external pain but rather emotional distress. Some translators may be tempted to combine the first two of these expressions in a single rendering because they are so similar in meaning, but if possible this should be avoided since the cumulative effect is important. Some possible models are “I was very sad and suffering greatly so that I was actually crying as I wrote that letter to you” or “when I wrote the letter to you I was so unhappy and troubled that I cried.” One language translates the three similar expressions as follows: “Truly I wrote those things to you with [emotional] pain and sadness in my heart and tears in my eyes.”

The noun phrase anguish of heart may be rendered “my heart was heavy,” “my heart was breaking,” or “I felt great sorrow in my heart.” For other comments on heart see 1.22. The words with many tears, literally “through many tears,” modifies the verb wrote. Revised English Bible says “How many tears I shed as I wrote it.” But in many languages it will be necessary to say something like “while I was writing I cried very much.”

Not to cause you pain: a similar expression occurs in 2 Cor. 2.2.

The abundant love that I have for you: the word abundant is literally “even more.” In most translations abundant modifies the verb “to have love,” as in Revised Standard Version and Good News Translation, indicating the extent of his love. In the Greek, however, Abundant may modify the words for you, indicating that his love is even more for them than for other people (so Barrett, “that you might know the love that I have specially for you”; and Moffatt, “to convince you of my love, my special love for you”).

The pronouns you in this verse are all plural.

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 .

On the pronouns we in this entire section, see comments under the section heading.

Therefore: this word, which can also be translated as “For this reason,” returns to the thought of 3.12 and introduces a renewed discussion of that point. The sense is “Since we have such hope … we do not lose heart.” Good News Translation restructures the order of the clauses in this verse and does not maintain the connection between chapters 3 and 4. Most English versions, however, retain the transition word, and this should probably also be done in the receptor language.

The Greek word translated as ministry in Revised Standard Version is the same word translated “dispensation” in 3.7-9, diakonia. This ministry is the “ministry of the Spirit” (3.8) and “the ministry of righteousness” (3.9). Others have translated it “service” (Barclay) or “work” (the Good News for the World translation [Good News for the World] as well as Good News Translation).

By the mercy of God is literally a passive verb, “we have been mercied.” God is not explicitly identified in the Greek as the agent of the verb “to have mercy.” Most translations add the word God and thus make explicit the agent of this verb, though some do not. New American Bible says “Since we have this ministry through the mercy shown us,” though note that the first edition of New American Bible says “Because we possess this ministry through God’s mercy.” Like New American Bible, Anchor Bible does not make the agent explicit: “as recipients of mercy.” Or one may be able to say “as those who have been pardoned.” However, in most cases it will probably be better to make explicit in some manner the fact that it is God who is merciful. Contemporary English Version says “God has been kind enough to trust us with this work.”

Lose heart: the Greek word may mean “to become weary” (as it is translated in 2 Thes 3.13) or “to lose heart,” that is, “to become discouraged” (Good News Translation) or “to show fear.” In the present context the meaning “to show fear” is also possible, since this verse connects with 3.12, in which Paul says “we are very bold.” Knox follows this interpretation, translating “we do not play the coward.” The same verb is used again in verse 16 of this chapter.

In some languages it may be more natural to restructure the verse further, saying something like “So we do not give up in doing this work, because it is God who kindly gave it to us” or “Therefore we can never be discouraged, since it is the merciful God who sent us to do this work.”

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 Revised Standard Version shows, verse 15 in Greek begins with the word And. This connecting word serves to introduce an elaboration of the final words of verse 14. In some languages one may have to introduce this verse with “that is to say…” or something similar. Note that Barclay begins the verse with “So….”

The words translated for in he died for all and who for their sake died later in this verse are the same as in the previous verse. See comments on 5.14.

In the expression those who live, the verb “to live” may refer to physical life only, but those refers to those who have the newness of spiritual life.

Live … for themselves … for him: the ideas of living for oneself and living for another person may present special problems in some languages. It may be necessary to say something “live to please themselves” and “live to please him.” Or another possible model says “that their lives may not belong to themselves, but to him.”

Who for their sake died: literally “who for them died.” See comments on 5.14.

Was raised: though the Greek has no agent for this passive verb, Paul elsewhere says that God raised Jesus (Rom 4.24; 8.11; 1 Cor 6.14; 15.15). In languages that do not naturally use the passive form in such a context, it will be possible to translate actively “who rose again,” without indicating the agent, or “whom God raised…,” making the agent explicit. In some cases it may be necessary to translate actively “he rose,” although this may represent a slight change in focus.

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 syntax is broken in this verse, and scribes made various attempts to improve the grammar of this verse, but the meaning is clear: Paul had second thoughts about having written the letter, when he learned that it caused the Corinthians some temporary grief, but now he was glad that he wrote it.

The logical sequence of thoughts may be explained as follows: For in the Greek does not express reason but introduces a further statement of the previous clause “I rejoiced still more,” that is, I do not regret [writing the letter]. Then he introduces his own mixed feelings on the subject, for in fact I did regret it, since, after all, the letter made the people in Corinth feel sad for a while, and he didn’t really feel happy about that. But in general, even if I made you sorry … I do not regret it. Most translators may have to rearrange this sequence of thoughts in a logical order that will be clear to those who hear it read in the receptor language.

Even if: some interpreters do not think that there is any doubt about whether or not Paul had grieved the Corinthians by his previous letter. For this reason New Jerusalem Bible translates “though I did distress you…,” and Contemporary English Version has “even though my letter hurt your feelings” (and similarly Anchor Bible).

Made you sorry may be translated as “hurt your feelings” (Contemporary English Version), although it may be unwise or even impossible to render this English idiom directly in other languages. Other models are “upset you” (Phillips) or “caused you distress.”

With my letter is literally “with the letter.” King James Version incorrectly says “with a letter.” Since the Greek has the definite article, it is clear that Paul is referring to a specific letter that he wrote (see 2.3). So Revised Standard Version appropriately adds the word my, and Good News Translation correctly says “that letter of mine.” Revised English Bible makes explicit that this letter was “sent” to the Corinthians: “by the letter I sent.”

The verb translated made … sorry at the beginning of this verse and grieved toward the end are actually the same in Greek and are thus translated identically in Good News Translation, “made you sad.” The verb rendered regret (positively and negatively) in Revised Standard Version has to do with a general feeling of remorse and is clearly distinguished from the stronger verb translated “repent” in the following verse. It involves sorrow for having committed some act. In Matt 27.3 Judas is said to feel regret (using this verb) but not repentance.

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 Now in Revised Standard Version should not be understood as primarily temporal, expressing the idea of “now and not some other time.” The word Now is used here to indicate a transition in subject matter. Anchor Bible translates this transition word “So,” showing its logical rather than temporal character. Moffatt begins this verse with the word “Indeed.”

It is superfluous: the root of the noun used here has to do with surplus or overabundance (see 8.2, 7). It would be something more than necessary for Paul to write about the money the Corinthians planned to give. New Revised Standard Version changes this expression into a negative statement, “it is not necessary.” Another way to say this may be “I can see no reason to…” or “there is no purpose for me to….”

The pronoun you is plural here and throughout chapter 9. It refers to the Corinthian readers in general.

The offering for the saints translates the Greek “ministry [diakonia] for the saints.” Paul is writing specifically about the collection for the Jewish Christians in Jerusalem. Translators may need to make clear the identification of the “saints.” Good News Translation‘s “God’s people in Judea” is an attempt to make the identification explicit, but this translation is not very precise. “God’s people” may be misunderstood to mean “the Jewish people” or “Christians in general” (including Gentile Christians). Translators may need to be more precise: “the Jewish Christians.” Since Paul states specifically in Rom 15.26 that the collection is for the poor among the saints in Jerusalem, translators may want to add the name “Jerusalem” (Parola Del Signore: La Bibbia in Lingua Corrente, Parola Del Signore: La Bibbia in Lingua Corrente) instead of “Judea” (Good News Translation).

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 translation the man is misleading. The meaning is rather “the person.” Though the Greek uses masculine pronouns, Paul no doubt includes both women and men. To avoid giving the impression in English that only men are referred to, New Revised Standard Version uses the plural pronouns “those” and “themselves.”

Is accepted: the Greek does not state who accepts the person whom the Lord commends. Does Paul mean “The Lord does not approve of the person who commends himself” or “Other human beings do not accept the person who commends himself”? Either interpretation is possible, though perhaps divine approval fits better in the context. In those languages where the use of a passive verb is impossible in this context, one should probably translate “that the Lord accepts” rather than “that other people accept.”

The whole structure of this verse may be changed as in Good News Translation for some languages. Another possible alternative is “For the person who praises himself does not really have praise [or, honor]. The one whom the Lord approves, that is the one who has true praise.”

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 .

Verses 32 and 33 serve to illustrate Paul’s humiliation and weakness. Another account of the story is provided by Luke in Acts 9.23-25, but here Paul furnishes some details not found there.

Some languages may require the translator to indicate whether Paul knew the governor and the king, but the Greek text gives no indication, though perhaps it would be surprising if Paul did know these rulers in a city where he did not live.

Damascus was a walled Syrian city ruled by the Romans through Arab governors. It is often mentioned in the Old Testament and in (Acts chapters 9, 22, and 26), and in Gal 1.17.

The governor is literally “the ethnarch” and is so translated by Moffatt, New American Bible, and others. The historical evidence is not conclusive, whether this ethnarch ruled over the entire city or only over a particular ethnic group within Damascus. Knox translates “the agent of the King.” In the receptor language it will be possible to use a general term meaning “ruler” or “chief,” or to use a verbal expression, “the person who ruled in the name of [King Aretas].”

King Aretas: this refers to Aretas IV, who was an Arab king who ruled from 9 B.C. to A.D. 40. The particular Arab group that he ruled was called the Nabateans. The Nabateans lived in the region east and southwest of the Dead Sea. At the time of Paul’s ministry, the Nabateans may have ruled the city of Damascus far to the northeast of the Dead Sea.

The Greek is literally guarded the city. Some historians think it is unlikely that the Romans would have allowed the Nabatean king to control an area outside of the city of Damascus. For this reason it is likely that the city was guarded from within rather than from without. Assuming that the guards were not placed outside the city but were rather inside, Good News Translation, Bible en français courant, Biblia Dios Habla Hoy, Parola Del Signore: La Bibbia in Lingua Corrente, and Nova Tradução na Linguagem de Hoje say “placed guards at the city gates” (so also Nueva Biblia Española, “placed guards in the city”). But the Greek is not as specific as Good News Translation, and the translation “put guards round Damascus city” (New Jerusalem Bible) is equally defensible. Translators should avoid suggesting that the governor himself guarded the city, as Revised Standard Version might suggest.

In order to seize me: a number of manuscripts have the words “and wanted to” before the words “seize me.” The reading in these manuscripts is followed by King James Version and the NRSV footnote. The editors of the UBS Greek New Testament consider the words “and wanted to” to be an addition by a scribe who wished to improve the style. Even if they are not original, the addition of these words (only one word in Greek) does not really change the meaning.

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 .

Finally: the word so translated is often used to mark the transition to the conclusion of one of Paul’s letters (compare, for example, 1 Thes 4.1 and 2 Thes 3.1). Several versions translate as Good News Translation “and now” (New American Bible, Revised English Bible). New Jerusalem Bible has “to end then….” Others may say “in conclusion” or “now let me finish my letter by saying….”

On brethren see comments on 1.8.

Paul makes four final appeals to the Corinthians: Mend your ways, heed my appeal, agree with one another, and live in peace. If the first verb (farewell in Revised Standard Version) is also an imperative, then Paul makes five final appeals.

The Greek word translated as farewell in many translations (Revised Standard Version, Good News Translation, Revised English Bible, New International Version, Bible en français courant) is the same word that is frequently translated as “rejoice.” In form this verb may be an imperative, as are the following four verbs in verse 11, or an indicative mood verb that simply states a fact. Numerous translations take this verb as an imperative and translate it as “rejoice” (Anchor Bible, Traduction œcuménique de la Bible, New Jerusalem Bible, Nueva Biblia Española, Luther 1984). Though this same Greek word is commonly used at the beginning of letters to mean “greetings,” there is no solid evidence that it was ever used at the conclusion of a letter to mean “good-bye.” The translation “rejoice” seems preferable.

Mend your ways may be understood in either of two ways: (1) it may refer to something that the Corinthians are to do actively themselves, as in Revised Standard Version and Good News Translation; or (2) it may be understood in a passive sense. If passive (so King James Version, Die Bibel im heutigen Deutsch, Luther 1984), the sense is “be restored [or, perfected] [by God? by Paul?].” But it is difficult to see why Paul would appeal to them with regard to something over which they have no control. It seems much more likely that the meaning found in the majority of English versions (Revised Standard Version, Good News Translation, New American Bible, Revised English Bible) is the correct understanding of the text. The sense is then “correct the wrong behavior” or “put things in order” (New Revised Standard Version). The verb Mend your ways is from the same root as the noun translated improvement in 2 Cor. 13.9 (see comments there).

Heed my appeal: the words so translated have two possible meanings: (1) “be exhorted” or (2) “exhort one another.” Revised Standard Version and Good News Translation both choose the first option and translate this verb as passive in meaning, that is, “be exhorted by me” (so also New International Version, Revised English Bible, Luther 1984), even though the form in English is not passive. The other option is, however, equally possible in the context, since Paul is encouraging the readers to live in harmony. In this case the meaning is “encourage one another” (New Jerusalem Bible, Traduction œcuménique de la Bible, Martin, and Barrett). While both interpretations are quite possible, translators will probably want to follow the example of Revised Standard Version and Good News Translation and translate something like “pay attention to what I have said.”

Agree with one another is literally “think the same.” Revised Standard Version translates the same expression as “to live in harmony with one another” in Rom 15.5, and as “be of the same mind” in Phil 2.2.

Live in peace: Paul uses the same verb in Rom 12.18, where he urges the Roman Christians to “live in peace with all people,” and in 1 Thes 5.13, where he exhorts the Thessalonian Christians to “live in peace with one another.” Here in 2 Corinthians Paul does not specify whether they are to live in peace with non-Christians or among themselves, though the latter seems more likely in the context (so Die Bibel im heutigen Deutsch). If the receptor language requires a choice, it is therefore probably better to say “live in peace with each other” or “have peace with one other.”

God of love and peace: Contemporary English Version says “God, who gives love and peace.” But perhaps the meaning is not only that God creates love and peace among the believers, but that he also is characterized by love and peace. If translators must decide between these two interpretations, they may choose either as being in agreement with Paul’s theology.

Translators in some languages will need to be careful lest the translation suggest that for Paul there is another god (or other gods) who is not the source of love and peace.

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 .