Example: Notes on translation and grammar for 2 Corinthians 4:7-15
Translation
(7) But we have this treasure in earthenware jars, in order that the surpassing character of the power may be from God and not from us. (8) Always we are oppressed but not crushed, at a loss but not lost, (9) persecuted but not abandoned, thrown down but not destroyed, (10) always carrying around in our bodies the dying of Jesus, in order that also the life of Jesus may be revealed in our bodies. (11) For we who are alive are always being handed over into death because of Jesus, in order that also the life of Jesus may be revealed in our mortal flesh. (12) So then, death is being worked in us, but life [is being worked] in you. (13) And because we have the same spirit of faith, in accordance with what is written, "I believed, therefore I spoke," we also believe, therefore we also speak, (14) because we know that the one who raised Jesus will also raise us with Jesus and will present us with you. (15) For everything is because of you, in order that grace, increasing through the majority, may cause thanksgiving to overflow to the glory of God.
(Click here to view in sample paper)
Grammatical issues:
v. 7
de - should this be translated "and" or "but?" This seems like a contrast to the light & glory of v. 6, and so perhaps "but" is better. This issue will need to be looked at again when discussing "Context" and "Pericope."
"we?" who are "we?" Does this include the Corinthians or not? v. 12 contrasts "we" & "you". So, the "we" seems to be Paul (or Paul + his associates). Again, this will need further attention under "Context."
qeou~ should be taken as a genitive of source ("from God"), as the e)c in the next clause shows.
v. 8
panti_ : should this be "in every time?" "in every place?" "in every way?" Comparison of translations will show considerable variation here. Vv. 10-11 may help; they both say "always," and so it is probably best to take the phrase in vs. 8 as meaning "in every time." Note that NRSV treats this as a dative of manner rather than of time (see "Comparison of translations").
v. 12
e)nergei~tai could be either middle ("is at work") or passive ("is being worked"). Since verses 11 and 13 both seem to speak clearly of God's activity, I will treat this verb as a passive, describing the activity of God. This leads to further reflections under "Key Concept."
v. 14
ei)do&tej is a circumstantial participle, which I take as indicating "cause." This why Paul believes, and why Paul speaks.
v. 15 is a syntactical mess! It could be translated at least 3 different ways:
-"in order that grace, increasing because of the thanksgiving of the majority, may overflow to the glory of God" (eu)xaristi&an as the object of dia&) But does God's grace increase because of our thanksgiving?
-"in order that grace, increasing the thanksgiving through the majority, may overflow to the glory of God" (eu)xaristi&an as the object of pleona&sasa) Does this imply that God's grace overflows because of our thanksgiving?
-"in order that grace, increasing through the majority, may cause thanksgiving to overflow to the glory of God" (eu)xaristi&an as the object of perisseu&sh|). This reading is probably to be preferred, since it is not grace but thanksgiving which is directed toward God.
Still, after all this mess, note the nicely balanced phrase in the form of a chiasmus: xarij pleonasasa dia twn pleionwn thn euxaristian ...
grace (charis)
increasing (pleonasasa)
through the majority (pleionon)
the thanksgiving (eucharistian)
Grace & thanksgiving surround this clause, and they are held together by their similar sound; we need to hold them together in our hearing, because thanksgiving is rooted in the prior act of God’s grace. (This could also be noted under "Form & Style").
(Click here to view in sample paper)
Back to exegetical instructions