Retranslating 2 Cor 5:10!
This is yet another of my translation musings. I believe at the end of it you’ll agree with me. Here’s my grind: most English translations have gotten it wrong. I’ve only found one that resembles what Paul had in mind.
Six Translations on 2 Cor 5:10:
For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil (ESV).
For we must all stand before Christ to be judged. We will each receive whatever we deserve for the good or evil we have done in this earthly body (NLTse).
For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad (NASB).
For we must all appear before the judgment seat of Christ, so that each may be repaid for what he has done in the body, whether good or bad (HCSB).
For we must all appear before the judgment seat of Christ, that everyone may receive what is due them for the things done while in the body, whether good or bad (TNIV).
For we must all have our lives laid open before the tribunal of Christ, where each must receive what is due to him for his conduct in the body, good or bad (REB).
Paul is not here referring to the Great White Throne Judgment of Revelation 20:11-14. Rather, he is referring to the bēma of Christ, where believers will either receive or lose their rewards. Why do I make this contention? Well, this is because of what Paul says in 1 Cor 3:11-15, a text that deals with the receiving and losing of the rewards of believers but not of their salvation.
Furthermore, in 2 Cor 5:10 the Greek φανερωθῆναι is an aorist passive infinitive and is properly rendered “to be manifested” not “to appear” as most English translations have done. This same Greek term appears as a neuter adjective with a passive meaning, “to be evident,” in 1 Cor 3:13. Our English translations have honored this passive sense of the word in 1 Cor 3:13 but not in 2 Cor 5:10. Paul is saying that believers “will be manifested,” either to their rewards or to lose their rewards.
Besides, the Greek word bēma, which is translated “judgment” or “tribunal” (REB), was an elevated platform where victorious athletes went to receive their crowns. It was also used by officials, often for judicial matters. In the context of 2 Cor 5:10, it refers believers receiving their crowns.
If you guessed the REB as that one English translation that resembles what Paul had in mind, then you guessed correctly. You may now treat yourself to a strawberry ice cream. 
I was hoping the REB would come through. If was good enough for Moses…
TC, I’m not so sure. I wonder if the verb means any more than making an appearance in court.
First of all it is very doubtful whether there is a real distinction between the middle and passive voices of verbs like this. Carl Conrad of the b-greek list strongly holds that there is none. With this verb, see the passive uses about Jesus in Mark 16:12,14, John 21:14, Colossians 3:4a, 1 Timothy 3:16, Hebrews 9:26, 1 Peter 1:20, 5:4, 1 John 2:28, 3:5,8 (compare John 21:1, reflexive with the same meaning) where it would surely be wrong to insist that someone else caused Jesus to appear.
Then secondly we need to look at the usage of this Greek verb in this kind of legal context. I can’t find any NT examples, but perhaps commentaries can help you to find out whether this word was a normal one in Koine Greek for someone appearing in a law case, or perhaps for them being examined in detail.
Thirdly, consider the use of the same verb, twice and passive, in the following verse, 2 Corinthians 5:11. It is no accident that apparently the only NT examples of any person other than Jesus being the subject of this verb in the passive are the three cases in these two verses. The section or paragraph break here obscures the way that this verb has been used as a link.
You might like the Jerusalem Bible’s rendering here: “For the truth about us will be brought out in the law court of Christ…” But I am not at all sure that this, like REB, is not over-translation.
How about this one:
2 Corinthians 5:10 NJB For at the judgement seat of Christ we are all to be seen for what we are, so that each of us may receive what he has deserved in the body, matched to whatever he has done, good or bad.
Jeff
Stan, treat yourself to an ice cream.
Peter:
First of all it is very doubtful whether there is a real distinction between the middle and passive voices of verbs like this. Carl Conrad of the b-greek list strongly holds that there is none. With this verb, see the passive uses about Jesus in Mark 16:12,14, John 21:14, Colossians 3:4a, 1 Timothy 3:16, Hebrews 9:26, 1 Peter 1:20, 5:4, 1 John 2:28, 3:5,8 (compare John 21:1, reflexive with the same meaning) where it would surely be wrong to insist that someone else caused Jesus to appear.
Australian commentator Paul Barnett in his commentary in the NICNT series treats the verb as a divine passive, with God as it subject, “to be made manifest.” He then went on to cite several places in 2 Cor where the verb appears (2 Cor 2:14; 3:3; 4:10, 11; 5:11; 7:11; 11:6). I’ve looked them up and some are passives while others are middles (2:14 for example is a passive).
I don’t think I can agree with Dr. Conrad on the way. BDAG treats it as a passive with intransitive idea.
Then secondly we need to look at the usage of this Greek verb in this kind of legal context. I can’t find any NT examples, but perhaps commentaries can help you to find out whether this word was a normal one in Koine Greek for someone appearing in a law case, or perhaps for them being examined in detail.
In 1 Cor 4:5 is clearly a legal use of the verb.
Thirdly, consider the use of the same verb, twice and passive, in the following verse, 2 Corinthians 5:11. It is no accident that apparently the only NT examples of any person other than Jesus being the subject of this verb in the passive are the three cases in these two verses. The section or paragraph break here obscures the way that this verb has been used as a link.
After looking at the other uses of the verb in 2 Cor, I don’t if we can really refer to it as being that obscure. Zerwick says we should treat it as a perfect passive in v.11.
You might like the Jerusalem Bible’s rendering here: “For the truth about us will be brought out in the law court of Christ…” But I am not at all sure that this, like REB, is not over-translation.
It is possible, but it seems to be conveying what Paul had in mind.
Jeff, I believe Peter already cited the NJB. Thanks, anyway.
JB, NJB, whatever it takes.
Jeff
I liked the NJB, Jeff. The “N” makes a difference…
Just as an aside the word “bema” is still used in English today among the Jewish community. It is the raised platform where the Torah is read wikipedia article. That usage dates back to about 200 BCE so…
Thanks, CD-Host. I really like those tidbits.
TC, thanks for the ice cream.
My mom is coming in town tonight. I’m thinking Breyer’s Reese’s Cup.
I guess I’m going to have to get the NJB (with the “N”) now. I keep reading good things about it.
Ahh! That’s good, Stan, a treat to Breyer’s Reese’s Cup, can’t beat that!
I believe you’ll find that every version has some good spots, even when you don’t want to use it that much. That’s part of the confusion in choosing a Bible.
TC, I am grateful to you and others who post here for your comparisons of (and encouragement to use) various translations, the REB being the best of course.
Acquiring (actually using) multiple translations earlier this year has been a tremendous benefit to my studies and devotional reading. I wish I had done it sooner.
Stan, I like to look into the various translations to see what’s going on. I think it all makes for good study. I believe we all learn from each other on these blogs.
I had never heard about the REB until I started blogging.