complete verse (2 Corinthians 13:3)

Following are a number of back-translations of 2 Corinthians 13:3:

  • Uma: “Since some of you request that I show you a sign that Kristus has really sent-me-as-his-lips, just wait! When I arrive there, you will see the authority that the Kristus gave me. Kristus’ admonition that I deliver to you will not be weak, you will hear/feel his/its strength.” (Source: Uma Back Translation)
  • Yakan: “Because you want a sign that all I say to you is from Almasi’s command, you will know it when I punish you. Almasi is not weak but he is strong/powerful (incl.) whatever he does to you.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “At that time, you will be convinced that as for this I am saying to you, it’s what Christ told to me to say. And he is not a coward, but rather if there is anything that He does to you, he has great power which He will show you.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “You want me to confirm to you that Cristo is the one who is speaking through me, isn’t that so? I will show you then the truth of it when I go and punish the one(s) doing evil. Because Cristo is not weak to punish you but rather he will show his power.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “I will do like this so as to prove to you what you are looking for that, in this responsibility of mine, Cristo is the one who is causing me to speak. You will observe in me the strength of the supernatural-power of Cristo, for there is nothing lacking in his supernatural-power to punish the sinful.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Then you will know full well that it is Christ who strengthens me in the word I tell you. Because Christ is not one who speaks hesitatingly when he calls you rather he speaks strongly.” (Source: Tenango Otomi Back Translation)

Christ, Messiah

The Greek Christos (Χρηστός) is typically transliterated when it appears together with Iésous (Ἰησοῦς) (Jesus). In English the transliteration is the Anglicized “Christ,” whereas in many other languages it is based on the Greek or Latin as “Kristus,” “Cristo,” or similar.

When used as a descriptive term in the New Testament — as it’s typically done in the gospels (with the possible exceptions of for instance John 1:17 and 17:3) — Christos is seen as the Greek translation of the Hebrew mashiaḥ (המשיח‎) (“anointed”). Accordingly, a transliteration of mashiaḥ is used, either as “Messiah” or based on the Greek or Latin as a form of “Messias.”

This transliteration is also used in the two instances where the Greek term Μεσσίας (Messias) is used in John 1:41 and 4:25.

In some languages and some translations, the term “Messiah” is supplemented with an explanation. Such as in the German Gute Nachricht with “the Messiah, the promised savior” (Wir haben den Messias gefunden, den versprochenen Retter) or in Muna with “Messiah, the Saving King” (Mesias, Omputo Fosalamatino) (source: René van den Berg).

In predominantly Muslim areas or for Bible translations for a Muslim target group, Christos is usually transliterated from the Arabic al-Masih (ٱلْمَسِيحِ) — “Messiah.” In most cases, this practice corresponds with languages that also use a form of the Arabic Isa (عيسى) for Jesus (see Jesus). There are some exceptions, though, including modern translations in Arabic which use Yasua (يَسُوعَ) (coming from the Aramaic Yēšūa’) alongside a transliteration of al-Masih, Hausa which uses Yesu but Almahisu, and some Fula languages (Adamawa Fulfulde, Nigerian Fulfulde, and Central-Eastern Niger Fulfulde) which also use a form of Iésous (Yeesu) but Almasiihu (or Almasiifu) for Christos.

In Indonesian, while most Bible translations had already used Yesus Kristus rather than Isa al Masih, three public holidays used to be described using the term Isa Al Masih. From 2024 the government will use Yesus Kristus in those holiday names instead (see this article in Christianity Today ).

Other solutions that are used by a number of languages include these:

  • Dobel: “The important one that God had appointed to come” (source: Jock Hughes)
  • Noongar: Keny Mammarap or “The One Man” (source: Warda-Kwabba Luke-Ang)
  • Mairasi: “King of not dying for life all mashed out infinitely” (for “mashed out,” see salvation; source: Lloyd Peckham)
  • Western Bukidnon Manobo: “One chosen by God to rule mankind” (source: Western Bukidnon Manobo Back Translation)
  • Bacama: Ma Pwa a Ngɨltən: “The one God has chosen” (source: David Frank in this blog post )
  • Binumarien: Anutuna: originally a term that was used for a man that was blessed by elders for a task by the laying on of hands (source: Desmond Oatridges, Holzhausen 1991, p. 49f.)
  • Noongar: Keny Boolanga-Yira Waangki-Koorliny: “One God is Sending” (source: Warda-Kwabba Luke-Ang)
  • Uab Meto: Neno Anan: “Son of heaven” P. Middelkoop explains: “The idea of heavenly power bestowed on a Timorese king is rendered in the title Neno Anan. It is based on the historical fact that chiefs in general came from overseas and they who come thence are believed to have come down from heaven, from the land beyond the sea, that means the sphere of God and the ghosts of the dead. The symbolical act of anointing has been made subservient to the revelation of an eternal truth and when the term Neno Anan is used as a translation thereof, it also is made subservient to a new revelation of God in Jesus Christ. The very fact that Jesus came from heaven makes this translation hit the mark.” (Source: P. Middelkoop in The Bible Translator 1953, p. 183ff. )

In Finnish Sign Language both “Christ” and “Messiah” are translated with sign signifying “king.” (Source: Tarja Sandholm)


“Christ / Messiah” in Finnish Sign Language (source )

Law (2013, p. 97) writes about how the Ancient Greek Septuagint‘s translation of the Hebrew mashiah was used by the New Testament writers as a bridge between the Old and New Testaments (click or tap here to read more):

“Another important word in the New Testament that comes from the Septuagint is christos, ‘Christ.’ Christ is not part of the name of the man from Nazareth, as if ‘the Christs’ were written above the door of his family home. Rather, ‘Christ’ is an explicitly messianic title used by the writers of the New Testament who have learned this word from the Septuagint’s translation of the Hebrew mashiach, ‘anointed,’ which itself is often rendered in English as ‘Messiah.’ To be sure, one detects a messianic intent on the part of the Septuagint translator in some places. Amos 4:13 may have been one of these. In the Hebrew Bible, God ‘reveals his thoughts to mortals,’ but the Septuagint has ‘announcing his anointed to humans.’ A fine distinction must be made, however, between theology that was intended by the Septuagint translators and that developed by later Christian writers. In Amos 4:13 it is merely possible we have a messianic reading, but it is unquestionably the case that the New Testament writers exploit the Septuagint’s use of christos, in Amos and elsewhere, to messianic ends.”

Translation commentary on 2 Corinthians 13:3

The beginning of verse 3 justifies Paul’s threat in verse 2, explaining why he is willing to punish the offenders. While Revised Standard Version continues the rather complex sentence begun in the previous verse, it will probably be better to start a new sentence here, as in Good News Translation. The word since introduces the reason why Paul will be strict on his next visit.

You desire proof: the verb used here is the same as in 1 Cor 1.22 and 4.2. The meaning is somewhat stronger than desire. In this context it is more like “demand” (An American Translation and Anchor Bible).

In the phrase Christ is speaking in me, the words in me are better translated as “through me” (Good News Translation), since the point is that Christ is speaking to the Corinthians by means of Paul, his apostle, his ambassador. Another way of saying this in some languages may be “Christ is speaking by my mouth” or “Christ is causing me to speak.”

He is not weak: the reference is to Christ. Some will rephrase this more naturally as “he does not lack strength.” It should be noted that this verse (together with verses 4 and 9) constitutes the conclusion of the strength and weakness theme which started in 10.10. Translators should insure that as far as possible the same words are used throughout for these key terms.

The words in you (Revised Standard Version, New Revised Standard Version, New American Bible) are better translated as in Good News Translation, “among you” (so also New Jerusalem Bible, New International Version, Revised English Bible, and God’s New Covenant). The focus is not on the spiritual working of Christ within each individual’s life (“in you”) but rather on his working within the collective life of the Christian community (“among you”).

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 .