Christ is the Parade 113 of the action envisaged, rather than situating the action within a time horizon. Accordingly, the tense discrepancy in both phrases does not in any way lessen the actuality of the triumph in Christ. At this point we need to turn to a consideration of the syntactic placement of the respective participles in 2 Cor and Col. 2. The participle is subordinate to the finite verb Paul is fond of continuing a construction begun with a finite verb by means of co-ordinated participles, sometimes strung out in a long series (11). One of the features of the participle is that it can express syntactic subordination to the main verb. Along those lines one might say that if the main finite verb of the proximate context has a positive tone then the participles coordinated or subordinated should also be interpreted in a positive way. With this in mind let us examine the relationships between finite verb and participles in 2 Cor and Col. In 2 Cor 2,14a, the present active dative masculine singular participle qriambeuonti is subordinate to the implied verb “I give” in Paul’s gratitude to v God: “I give thanks to God”, or “thanks be given to God”. The participle, therefore, expounds on that positive sentiment of thankfulness to God (12). It should not be understood as depicting the apostles as captives in that triumphal parade (13). This conclusion can be further substantiated by taking into account the positive image of sweet fragrance spread everywhere in v. 14b (14). The participle qriambeuvonti qualifies the noun “God” to whom Paul gives thanks, without any explicit finite verb. Paul is grateful to God who leads him in triumph, therefore. The gratitude sheds a positive light on his entire statement (15). (11) Cf. BLASS – DEBRUNNER, Grammar, 468. (12) It is striking that the NVg fails to translate this participle; instead, it renders it with the finite verb “triumphat”. (13) Contrary to F. MATERA, II Corinthians. A Commentary (The New Testament Library, Louisville – London 2003) 70, who arrives at a negative understanding of the metaphor by combining three notions: enmity, captivity, and sacrificial fragrance: “Paul is certainly aware of being God’s enemy: 1Cor 9:16; 15:9. [...] By employing the metaphor of the triumphal procession, Paul presents God as the conquering general and himself as God’s prisoner. Like a captive in a triumphal procession, Paul faces suffering and perhaps even death because of the ministry he exercises. [...] The metaphor should be understood in light of the sacrificial imagery of the OT since ‘fragrance’ and ‘odor’ are frequently combined in the Greek OT to describe the sweet-smelling fragrance of sacrifice”. (14) HARRIS, Corinthians, 246, expounds this point: “Since fanerou'nti is coordinate with qriambeuvonti, both being present participles describing God’s continuous action, it is fair to assume that the ‘odor’ should be understood against the same background as v. 14a, the Roman triumph. Such an assumption seems justified by the presence of ojsmh, (odor, fragrance), for included in the victory procession — at least on occasion — were those who burned incense along the route, others who carried and displayed spices brought from the conquered regions, and yet others who scattered garlands of flowers and sprinkled perfume along the streets. As a result, pleasant fragrances filled the air and were widely diffused along the processional route. See also the use of aromatic substances in epiphany processions in the Greco-Roman world to announce to the spectators the approach of the deity. Hence, Paul depicts himself as the fragrance or harbinger of God’s presence because it is through him that the knowledge of God is made known”. (15) J. LAMBRECHT, Second Corinthians (Sacra Pagina Series 8, Collegeville 1999) 38, signals an exception among Biblicists in that he perceives some of the positive tenor: “A