2 Corinthians 4:15

An Exegetical Analysis of 2 Corinthians 4:15: Addressing Syntactic Ambiguities and Translational Implications

The apostle Paul’s second epistle to the Corinthians contains numerous syntactical challenges for the interpreter. Among these, 2 Corinthians 4:15 presents a particularly intricate exegetical problem, primarily residing within its ἵνα clause. The ambiguity stems from the potential transitivity or intransitivity of the two principal verbs, πλεονάζω (pleonazō) and περισσεύω (perisseuō), and the precise scope of the prepositional phrase διὰ τῶν πλειόνων (dia tōn pleionōn). This analysis will systematically examine the textual and lexical data, explore various grammatical constructions, and propose several translation options, aiming to clarify the most natural and theologically coherent interpretations of this verse.

τὰ γὰρ πάντα δι’ ὑμᾶς, ἵνα ἡ χάρις πλεονάσασα διὰ τῶν πλειόνων τὴν εὐχαριστίαν περισσεύσῃ εἰς τὴν δόξαν τοῦ Θεοῦ.

Key differences with SBLGNT (2010):

• The SBLGNT (2010) text for 2 Corinthians 4:15 is identical to the Nestle 1904 text presented above, indicating strong textual stability for this verse.

Textual Criticism and Lexical Notes

The Greek text of 2 Corinthians 4:15, as found in NA28 and other critical editions, exhibits remarkable stability. There are no significant textual variants that impact the core grammatical and semantic issues discussed below. This stability underscores that the interpretive challenges are primarily syntactic and semantic, rather than textual.

Lexical analysis of key terms provides the necessary foundation for understanding the interpretive options:

• πλεονάζω (pleonazō): This verb can be used both intransitively and transitively.
  • Intransitive: “to abound, to be abundant, to increase” (e.g., “grace abounds”). BDAG defines it as “to be or become greater in number or quantity, increase, abound, overflow.”
  • Transitive: “to make abundant, to cause to increase” (e.g., “to increase grace” or “to cause thanksgiving to abound”). BDAG notes this usage as “to cause to increase.”
  • KITTEL (TDNT) emphasizes its nuance of “being more than enough,” often with a positive connotation, especially when paired with “grace.”
• περισσεύω (perisseuō): Similar to πλεονάζω, this verb also possesses both transitive and intransitive capabilities.
  • Intransitive: “to superabound, to overflow, to be left over, to be abundant” (e.g., “thanksgiving overflows”). BDAG: “to be in abundance, be left over, be superior, excel.”
  • Transitive: “to cause to abound, to make abundant, to provide lavishly” (e.g., “to cause thanksgiving to overflow”). BDAG: “to cause to be in abundance, make rich, provide liberally.”
  • KITTEL (TDNT) highlights its sense of “exceeding the measure,” often intensifying the concept of abundance.
• χάρις (charis): “Grace.” In this context, it refers to God’s unmerited favor and spiritual blessings, often experienced through the Pauline ministry.
• εὐχαριστία (eucharistia): “Thanksgiving, gratitude.” This is the response to God’s grace.
• διὰ (dia): This preposition’s meaning depends on the case of its object.
  • With the genitive case (διὰ τῶν πλειόνων): “through, by means of, by the agency of.” It indicates an instrument or agent. Here, τῶν πλειόνων (genitive plural of πλείων) means “the many” or “the greater number.”
  • With the accusative case: “because of, on account of.” This usage is not present with τῶν πλειόνων, but is relevant for considering alternatives.
• The aorist participle πλεονάσασα (from πλεονάζω) indicates a completed action in relation to the main verb, but its aspect implies a punctiliar or summary action, not necessarily an ongoing process.
• The aorist subjunctive περισσεύσῃ (from περισσεύω) denotes the purpose or result within the ἵνα clause.

Translation Variants with Grammatical & Rhetorical Analysis

The core exegetical challenge lies in determining the precise grammatical relationship between ἡ χάρις, πλεονάσασα, διὰ τῶν πλειόνων, τὴν εὐχαριστίαν, and περισσεύσῃ. The lack of ancient punctuation exacerbates this ambiguity. The main questions are:

1. Is πλεονάζω transitive or intransitive?
2. Is περισσεύω transitive or intransitive?
3. Does διὰ τῶν πλειόνων modify πλεονάσασα or περισσεύσῃ?
4. Is τὴν εὐχαριστίαν the direct object of πλεονάσασα or περισσεύσῃ, or does it serve another function?

The following six primary constructions, along with additional insights, delineate the interpretive possibilities:

1. Interpretation: Both verbs intransitive, διὰ τῶν πλειόνων governs περισσεύσῃ.Grammar: ἡ χάρις (subject of πλεονάσασα), πλεονάσασα (intransitive), τὴν εὐχαριστίαν (subject of περισσεύσῃ), περισσεύσῃ (intransitive), διὰ τῶν πλειόνων (modifying περισσεύσῃ). This implies a shift in subject from grace to thanksgiving. This seems less natural rhetorically, as it separates the agent of “the many” from the initial increase of grace.
2. Interpretation: Both verbs intransitive, διὰ τῶν πλειόνων governs πλεονάσασα.Grammar: ἡ χάρις (subject of πλεονάσασα), πλεονάσασα (intransitive, modified by διὰ τῶν πλειόνων), τὴν εὐχαριστίαν (subject of περισσεύσῃ), περισσεύσῃ (intransitive). This maintains a clear progression: grace increases through many, leading to abundant thanksgiving. This is a common and grammatically plausible reading, with τὴν εὐχαριστίαν acting as the subject of the second, parallel clause. However, the accusative τὴν εὐχαριστίαν is typically a direct object, making this construction less common for an intransitive verb unless it’s an adverbial accusative, which is less likely here.
3. Interpretation: πλεονάζω transitive, περισσεύω intransitive, διὰ τῶν πλειόνων governs πλεονάζω.Grammar: ἡ χάρις (subject of πλεονάσασα), πλεονάσασα (transitive, with τὴν εὐχαριστίαν as its direct object, and modified by διὰ τῶν πλειόνων), περισσεύσῃ (intransitive). The problem here is that περισσεύσῃ would then lack a clear subject, or τὴν εὐχαριστίαν would have to be an object for πλεονάσασα and then also become the subject for περισσεύσῃ, which is awkward.
4. Interpretation: πλεονάζω transitive, περισσεύω intransitive, διὰ τῶν πλειόνων governs περισσεύσῃ.Grammar: ἡ χάρις (subject of πλεονάσασα), πλεονάσασα (transitive, with τὴν εὐχαριστίαν as its direct object), διὰ τῶν πλειόνων (modifying περισσεύσῃ). Similar to #3, περισσεύσῃ would lack a clear subject. This also separates the instrument (“the many”) from the act of increasing grace or thanksgiving, which it would most naturally modify.
5. Interpretation: πλεονάζω intransitive, περισσεύω transitive, διὰ τῶν πλειόνων governs πλεονάζω.Grammar: ἡ χάρις (subject of πλεονάσασα, modified by διὰ τῶν πλειόνων), πλεονάσασα (intransitive), περισσεύσῃ (transitive, with τὴν εὐχαριστίαν as its direct object). This is a strong candidate. Grace increases through the many, and then this increased grace causes thanksgiving to abound. This respects the usual accusative function of τὴν εὐχαριστίαν.
6. Interpretation: πλεονάζω intransitive, περισσεύω transitive, διὰ τῶν πλειόνων governs περισσεύσῃ.Grammar: ἡ χάρις (subject of πλεονάσασα), πλεονάσασα (intransitive), περισσεύσῃ (transitive, with τὴν εὐχαριστίαν as its direct object, and modified by διὰ τῶν πλειόνων). This implies grace becomes abundant, and then grace causes thanksgiving to abound *through the many*. This seems less coherent, as the “many” are typically recipients of grace, whose thanksgiving is the *result* or *expression* of grace, not the *instrument* by which grace causes thanksgiving to abound.

A crucial consideration, highlighted in the original discussion, is the aspect of the aorist participle πλεονάσασα. An aorist participle typically describes a completed action that precedes or is coincident with the main verb, but it is *punctiliar* (viewed as a whole) rather than *durative* (ongoing). Therefore, translations that render πλεονάσασα as “grace that is including more and more people” (NET, NIV) or “as grace extends to more and more people” (RSV) might be stretching the natural force of the aorist. While the theological reality *might* imply an ongoing process of grace reaching more people, the grammatical form here suggests “grace, *having become* abundant” or “grace, *having increased*.” The *result* of this increase (the “many” giving thanks) then leads to the abundance of thanksgiving.

Another important point is the common idiom of διὰ + genitive. When διὰ τῶν πλειόνων (“through the many”) immediately follows πλεονάσασα, it creates a very natural construction where the increase of grace is mediated through the agency of the many recipients. This close proximity of the participle and its modifying phrase suggests a strong link.

Iver Larsen’s suggestion, “so that, grace having increased through the increasing number of people (who have been forgiven), it has multiplied the thanksgiving toward the glory of God,” highlights the balance. This interpretation favors πλεονάσασα (intransitive) modified by διὰ τῶν πλειόνων, and then περισσεύσῃ (transitive) with τὴν εὐχαριστίαν as its object. This is grammatically sound and fits Paul’s theology, where the increase of grace among believers naturally produces thanksgiving.

Conclusions and Translation Suggestions

Considering the lexical properties of the verbs, the force of the aorist participle, and the natural syntactic proximity of διὰ τῶν πλειόνων to πλεονάσασα, the most compelling interpretations involve πλεονάσασα as intransitive (grace increases) and περισσεύσῃ as transitive (causes thanksgiving to abound), with διὰ τῶν πλειόνων modifying the first verb. This provides a clear flow of cause and effect: God’s grace increases *through* the many, and this increased grace then *causes* thanksgiving to overflow. This aligns with Paul’s broader theological emphasis on the transformative power of grace leading to a grateful response.

Therefore, three nuanced translation suggestions are proposed:

1. “For all things are for your sake, so that grace, having become abundant through the many, may cause thanksgiving to overflow to the glory of God.” This translation emphasizes grace’s initial increase through the numerous recipients, which then actively produces thanksgiving. It treats πλεονάσασα as intransitive and περισσεύσῃ as transitive, with τὴν εὐχαριστίαν as its object.
2. “For all things are for your sake, so that as grace abounds by means of the greater number of people, it may multiply thanksgiving for the glory of God.” This rendering attempts to capture a more continuous sense while respecting the aorist aspect by using “as grace abounds” in the context of “by means of.” It also understands πλεονάσασα as intransitive and περισσεύσῃ as transitive, with the “many” as the channel for grace’s increase.
3. “For all things are for your sake, in order that grace, having been made abundant through the many, might cause thanksgiving to superabound to the glory of God.” This option slightly alters the nuance of πλεονάσασα, suggesting grace is “made abundant” (a passive sense, though not strictly grammatical for an active participle unless it’s a circumstantial use). It keeps περισσεύσῃ transitive and highlights the purpose clause directly. This interpretation posits that the ‘many’ are the agents through whom grace’s abundance is realized, leading to an overwhelming response of gratitude.