Edit 'en_tn_47-1CO.tsv' using 'tc-create-app'

en_tn_47-1CO.tsv

@@ -1132,7 +1132,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	9	8	igpe	figs-gendernotations	ἄνθρωπον	1	Am I not saying these things according to human authority?	Although the word translated **men** is masculine, Paul is using it to refer to any humans, whether men or women. If your readers would misunderstand **men**, you could use a non-gendered word or refer to both genders. Alternate translation: “men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	9	8	drqe	figs-gendernotations	κατὰ ἄνθρωπον	1	Am I not saying these things according to human authority?	Here Paul speaks **saying** things **according to men**. By using this phrase, he wishes to identify arguments that people who think and act in only human ways make. If your readers would misunderstand the phrase **according to men**, you could express the idea by using a word or phrase that refers to what people who do not believe say and argue. Alternate translation: “according to what mere humans argue” or “according to this world” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	9	8	tdze	writing-pronouns	ταῦτα	-1	Am I not saying these things according to human authority?	In both places it appears, **these things** refers back to what Paul has said in [9:3–7](../09/03.md) about his “right” to receive financial support from the Corinthians. If your readers would misunderstand **these things**, you could use a word or phrase that clearly refers back to what has already been said. Alternate translation: “those things … those things” or “what I have said … what I have said” (See: [[rc://en/ta/man/translate/writing-pronouns]])
-1CO	9	8	ou7a	grammar-connect-words-phrases	ἢ	1	Or does not the law also say this?	The word **or** introduces an alternate to what Paul says in the first half of the verse. Paul could be **saying these things according to men**. However, with **or** he introduces what he thinks is actually true: **the law also** says **these things**. If your readers would misunderstood **or**, you could use a word that signifies a contrast or gives an alternative. If you use the following alternate translation, you may need to end the first half of the sentence with its own question mark. Alternate translation: “Instead,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	9	8	ou7a	grammar-connect-words-phrases	ἢ	1	Or does not the law also say this?	The word **or** introduces an alternate to what Paul says in the first half of the verse. Paul could be **saying these things according to men**. However, with **or** he introduces what he thinks is actually true: **the law also** says **these things**. If your readers would misunderstand **or**, you could use a word that signifies a contrast or gives an alternative. If you use the following alternate translation, you may need to end the first half of the sentence with its own question mark. Alternate translation: “Instead,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	9	8	vy1n	figs-rquestion	ἢ καὶ ὁ νόμος ταῦτα οὐ λέγει?	1	Or does not the law also say this?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, the law says these things.” If your readers would misunderstand this question, you could express the idea with a strong statement. If you do so, you will need to separate the second half of the verse from the first half. Alternate translation: “No, the law also says these things.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	9	8	spqj	translate-unknown	ὁ νόμος	1	Or does not the law also say this?	Here, **the law** refers specifically to the first five books of the Old Testament, often called the Pentateuch. Often, these books are called “the law of Moses.” Make sure your readers can tell that Paul is referring to this specific **law** here. Alternate translation: “the Pentateuch” or “Moses’ law” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	9	9	lf1q	writing-quotations	ἐν γὰρ τῷ Μωϋσέως νόμῳ, γέγραπται	1	Do not put a muzzle on	In Paul’s culture, **For it is written** is a normal way to introduce a quotation from an important text. In this case, Paul clarifies that the quote comes from **the law of Moses**. It is specifically from [Deuteronomy 25:4](deu/25/04.md). If your readers would misunderstand how Paul introduces the quotation, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the law of Moses” or “For the book of Deuteronomy in the law of Moses says” (See: [[rc://en/ta/man/translate/writing-quotations]])
@@ -1142,7 +1142,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	9	9	kvxh	translate-unknown	οὐ φιμώσεις βοῦν ἀλοῶντα	1	Do not put a muzzle on	In Paul’s culture, farmers often would make **oxen** walk or “tread” on harvested wheat to separate the kernels of grain from the wheat stalks. Some people would **muzzle an ox** while it is **treading out grain** in order to keep the **ox** from eating the **grain**. The point of the command is that the **ox** should be allowed to eat what it is working to produce: the **grain**. If your readers would not understand what this command is about, you could include a footnote explaining the context or add a short clarifying phrase. Alternate translation: “Do not muzzle an ox to keep it from eating the grain it is treading out” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	9	9	sxk2	figs-rquestion	μὴ τῶν βοῶν μέλει τῷ Θεῷ?	1	Is it really the oxen that God cares about?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, he does not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “God does not care about the oxen.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	9	9	pdqe	figs-hyperbole	μὴ τῶν βοῶν μέλει τῷ Θεῷ?	1	Is it really the oxen that God cares about?	Here Paul speaks as if God has no concern or interest in **oxen**. The Corinthians would have understood him to mean that the primary intent of the command he quotes is not about caring for oxen but rather caring for something or someone else. He specifies what the primary intent of the command is in the next verse: it is **for our sake** ([9:9](../09/09.md)). If your readers would misunderstand what Paul is arguing here, you could soften Paul’s question so that it argues that the command is not “primarily” or “mostly” about **oxen**. If possible, however, maintain the strength of Paul’s statement, since he offers an explanation in the next verse. Alternate translation: “God does not mostly care about the oxen, does he” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
-1CO	9	10	frkk	grammar-connect-words-phrases	ἢ	1	Or is he speaking entirely for our sake?	The word **Or** introduces an alternate to what Paul says at the end of the previous verse ([9:9](../09/09.md)). In that verse, he has argued that “God does not care about the oxen.” Since that is not true, the **or** introduces what Paul thinks is actually true: the law is **entirely for our sake**. If your readers would misunderstood **Or**, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “On the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	9	10	frkk	grammar-connect-words-phrases	ἢ	1	Or is he speaking entirely for our sake?	The word **Or** introduces an alternate to what Paul says at the end of the previous verse ([9:9](../09/09.md)). In that verse, he has argued that “God does not care about the oxen.” Since that is not true, the **or** introduces what Paul thinks is actually true: the law is **entirely for our sake**. If your readers would misunderstand **Or**, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “On the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	9	10	x84t	figs-rquestion	ἢ δι’ ἡμᾶς πάντως λέγει?	1	Or is he speaking entirely for our sake?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, he is.” If your readers would misunderstand this question, you could express the idea with a strong statement. Alternate translation: “Actually, he is speaking entirely for our sake.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	9	10	b1tg	writing-pronouns	λέγει	1	Or is he speaking entirely for our sake?	Here, **he** refers back to “God” in [9:9](../09/09.md). Paul assumes that God is the one who is **speaking** in the passage he quoted in the last verse. If your readers would misunderstand **he**, you could clarify that it refers to God speaking the “law of Moses.” Alternate translation: “is God speaking” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	9	10	f8f4	figs-exclusive	δι’ ἡμᾶς	-1	for our sake	Here, **our** could refer to (1) everyone who believes, including the Corinthians. Alternate translation: “for the sake of us who believe … for the sake of us who believe” (2) Paul, Barnabas, and others who proclaim the good news. Alternate translation: “for the sake of us who proclaim the gospel … for the sake of us who proclaim the gospel” (See: [[rc://en/ta/man/translate/figs-exclusive]])
@@ -1168,10 +1168,10 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	9	12	prci	figs-abstractnouns	μή τινα ἐνκοπὴν δῶμεν τῷ εὐαγγελίῳ	1	this right	If your language does not use an abstract noun for the idea behind **hindrance**, you could express the idea by using a verb such as “hinder.” Alternate translation: “we might not hinder the gospel” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	9	13	slf9	figs-rquestion	οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι, τὰ ἐκ τοῦ ἱεροῦ ἐσθίουσιν; οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες, τῷ θυσιαστηρίῳ συνμερίζονται?	1	Do you not know that those who serve in the temple eat from the things of the temple	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “You know that those working in the temple eat from the things of the temple; those serving at the altar partake from the altar.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	9	13	pq05	figs-explicit	οἱ τὰ ἱερὰ ἐργαζόμενοι	1	Do you not know that those who serve in the temple eat from the things of the temple	Here, **those working in the temple** refers to any person whose job takes place in or around the temple. Paul may specifically have the “Levites” or other “temple servants” in mind. If your readers would misunderstand **those working in the temple**, you could use a word or phrase in your language that refers generally to anyone whose job is **in the temple**. Alternate translation: “the temple servants” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	9	13	ergc	translate-unknown	τὰ ἐκ τοῦ ἱεροῦ	1	Do you not know that those who serve in the temple eat from the things of the temple	Here, to eat **from the things of the temple** means that these people eat some of the food that people donate to the **temple** or offer to God in **the temple**. If **the things of the temple** would be misunderstood in your language, you could use a word or phrase that refers to what people have offered or given to **the temple**. Alternate translation: “from what people give to the temple” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	13	ergc	translate-unknown	τὰ ἐκ τοῦ ἱεροῦ	1	Do you not know that those who serve in the temple eat from the things of the temple	Here, to eat **from the things of the temple** means that these people eat some of the food that people donate to the **temple** or offer to God in **the temple**. If your readers would misunderstand **the things of the temple**, you could use a word or phrase that refers to what people have offered or given to **the temple**. Alternate translation: “from what people give to the temple” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	9	13	omzu		οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες	1	Do you not know that those who serve in the temple eat from the things of the temple	Here, **those serving at the altar** could be: (1) a specific group within **those working in the temple**, specifically the priests who work at the altar. Alternate translation: “particularly, those serving at the altar” (2) another way to speak about **those working in the temple**. Paul repeats himself to clarify exactly what eating **from the things of the temple** means. Alternate translation: “that is, those serving at the altar”
 1CO	9	13	fxxi	figs-explicit	οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες	1	Do you not know that those who serve in the temple eat from the things of the temple	Here, **those serving at the altar** refers to the specific people who offered sacrifices on **the altar**. Paul may specifically have in mind the “priests.” If your readers would misunderstand **those serving at the altar**, you could use a word or phrase for the people who have the closest contact with the deity and offer any sacrifices to that deity. Alternate translation: “the priests” or “those who serve the most sacred things” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	9	13	lqar	translate-unknown	τῷ θυσιαστηρίῳ συνμερίζονται	1	Do you not know that those who serve in the temple eat from the things of the temple	Here, to **partake from the altar** means that these people offer part of a sacrifice on the altar, but they also eat part of that sacrifice. If to **partake from the altar** would be misunderstood in your language, you could use a word or phrase that refers to eating part of what people offer to their god. Alternate translation: “eat part of what is sacrificed on the altar” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	13	lqar	translate-unknown	τῷ θυσιαστηρίῳ συνμερίζονται	1	Do you not know that those who serve in the temple eat from the things of the temple	Here, to **partake from the altar** means that these people offer part of a sacrifice on the altar, but they also eat part of that sacrifice. If your readers would misunderstand **partake from the altar**, you could use a word or phrase that refers to eating part of what people offer to their god. Alternate translation: “eat part of what is sacrificed on the altar” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	9	14	g5i8	figs-explicit	ὁ Κύριος διέταξεν	1	get their living from the gospel	Here Paul refers to how Jesus said that a “worker deserves wages” when he sent people to proclaim the good news. See the saying in [Matthew 10:10](mat/10/10.md) and [Luke 10:7](luk/10/7.md). If your readers would misunderstand what Paul is saying here, you could include a footnote to explain the reference to what Jesus said. (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	9	14	tuiy	figs-idiom	ἐκ…ζῆν	1	get their living from the gospel	Here, **to live from** identifies how a person supported themselves and acquired food and other necessities. For example, **to live from** carpentry would mean that the person makes money to pay for food and housing by doing carpentry. If your readers would misunderstand **to live from**, you could use a word or phrase in your language that refers to how a person makes a living or supports themselves. Alternate translation: “to support themselves on” or “to receive their income from” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	9	14	rj38	figs-metonymy	τοῦ εὐαγγελίου	1	get their living from the gospel	Here, **the gospel** refers to: (1) the job or occupation of proclaiming **the gospel**. Alternate translation: “preaching the gospel” (2) the people who hear and believe in **the gospel**. Alternate translation: “those who believe the gospel” (See: [[rc://en/ta/man/translate/figs-metonymy]])
@@ -1231,7 +1231,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	9	22	dd4r	figs-nominaladj	τοῖς ἀσθενέσιν…τοὺς ἀσθενεῖς	1	outside the law	Paul is using the adjective **weak** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “To people who are weak … the people who are weak” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 1CO	9	22	zbip	translate-unknown	κερδήσω	1	outside the law	Just as in [9:19](../09/19.md), to **gain** someone means to help that person believe in the Messiah. Translate this word the same way you did in [9:19](../09/19.md). Alternate translation: “I might convert” or “I might gain for Christ” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	9	22	wgy4	figs-idiom	τοῖς πᾶσιν γέγονα πάντα	1	outside the law	Here, to **become all things** means that Paul has lived in many different ways. If your readers would misunderstand **I have become all things**, you could express the idea more naturally in your language. Alternate translation: “I have lived in all ways with everyone” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	9	22	pkkx	figs-hyperbole	τοῖς πᾶσιν γέγονα πάντα	1	outside the law	Here, **all things** and **everyone** are exaggerations that the Corinthians would have understood to mean that Paul has become many things to many people. Paul speaks in this way to emphasize that he is willing to **become** anything to anyone as long it leads to saving people. If your readers would misunderstood this exaggeration, you could qualify Paul’s claim and expression the emphasis in another way. Alternate translation: “I have become many things to many people” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
+1CO	9	22	pkkx	figs-hyperbole	τοῖς πᾶσιν γέγονα πάντα	1	outside the law	Here, **all things** and **everyone** are exaggerations that the Corinthians would have understood to mean that Paul has become many things to many people. Paul speaks in this way to emphasize that he is willing to **become** anything to anyone as long it leads to saving people. If your readers would misunderstand this exaggeration, you could qualify Paul’s claim and expression the emphasis in another way. Alternate translation: “I have become many things to many people” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
 1CO	9	22	q4ai		ἵνα πάντως…σώσω	1	outside the law	Alternate translation: “so that, by using every means I have, I might save”
 1CO	9	22	ezm2	figs-metonymy	πάντως…σώσω	1	outside the law	Here Paul speaks of how he leads others to faith in Jesus as “saving” them. By this, he means that he himself is the means by which God will save **some**. If your readers would misunderstand how Paul says that can **save some**, you could use a word or phrase that refers to leading someone towards “salvation,” that is, helping them to believe in Jesus. Alternate translation: “God might by all means use me to save” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	9	23	tald	grammar-connect-words-phrases	δὲ	1	outside the law	Here, **But** introduces a summary of what Paul has said in [9:19–22](../09/19.md). If your readers would misunderstand **But**, you could use a word or phrase that introduces a summary or concluding statement. Alternate translation: “In the end,” or “So,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
@@ -1358,12 +1358,12 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	10	21	dy2g	figs-metonymy	ποτήριον	-1	You cannot drink the cup of the Lord and the cup of demons	Here the Corinthians would have understood **cup** to refer to the drink inside **the cup**, which in Paul’s culture would have been wine. If your readers would misunderstand **cup**, you could more explicitly refer to what would be in **the cup**. Alternate translation: “the drink … the drink” or “the wine in the cup … the wine in the cup” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	10	21	mxni	figs-possession	ποτήριον Κυρίου…ποτήριον δαιμονίων…τραπέζης Κυρίου…τραπέζης δαιμονίων.	1	You cannot drink the cup of the Lord and the cup of demons	Here Paul uses the possessive form to describe “cups” and “tables” that are associated with **the Lord** or with **demons**. The **cup** and the **table** would be used in ceremonies or worship connected to either **the Lord** or the **demons**. If your language does not use the possessive form to express that idea, you could state it in another way. Alternate translation: “the cup used to worship the Lord … the cup used to worship demons … of the table used to worship the Lord … of the table used to worship demons” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	10	21	qwk7	figs-metonymy	τραπέζης	-1	You cannot partake of the table of the Lord and the table of demons	Here the Corinthians would have understood **table** to refer to the food on **the table**. If your readers would misunderstand **table**, you could more explicitly refer to what would be on **the table**. Alternate translation: “of the bread … of the bread” or “of the food on the table … of the food on the table” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-1CO	10	22	nxv9	grammar-connect-words-phrases	ἢ παραζηλοῦμεν τὸν Κύριον	1	Or do we provoke the Lord to jealousy?	The word **Or** introduces an alternate to what Paul speaks about in [10:21](../10/21.md). If they do indeed participate in meals connected to the Lord and also meals connected to demons, they will **provoke the Lord to jealousy**. If **Or** would be misunderstood in your language, you could use a word or phrase that signifies a contrast or gives an alternative. Alternate translation: “If we do both of these things, do we not provoke the Lord to jealousy” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	10	22	nxv9	grammar-connect-words-phrases	ἢ παραζηλοῦμεν τὸν Κύριον	1	Or do we provoke the Lord to jealousy?	The word **Or** introduces an alternate to what Paul speaks about in [10:21](../10/21.md). If they do indeed participate in meals connected to the Lord and also meals connected to demons, they will **provoke the Lord to jealousy**. If your readers would misunderstand **Or**, you could use a word or phrase that signifies a contrast or gives an alternative. Alternate translation: “If we do both of these things, do we not provoke the Lord to jealousy” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	10	22	l8ik	figs-rquestion	ἢ παραζηλοῦμεν τὸν Κύριον?	1	Or do we provoke the Lord to jealousy?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, we should not.” If your readers would misunderstand this question, you could express the idea with a strong command. Alternate translation: “Do not provoke the Lord to jealousy.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	10	22	h9fh	figs-abstractnouns	παραζηλοῦμεν τὸν Κύριον	1	provoke	If your language does not use an abstract noun for the idea behind **jealousy**, you could express the idea by using an adjective such as “jealous.” Alternate translation: “do we provoke the Lord to be jealous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	10	22	zv17	figs-rquestion	μὴ ἰσχυρότεροι αὐτοῦ ἐσμεν?	1	We are not stronger than him, are we?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, we are not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “We are certainly not stronger than him.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	10	23	z31s	figs-doublet	πάντα ἔξεστιν, ἀλλ’ οὐ πάντα συμφέρει. πάντα ἔξεστιν, ἀλλ’ οὐ πάντα οἰκοδομεῖ.	-1	Everything is lawful	Here, just as in [6:12](../06/12.md), Paul repeats **All things {are} lawful for me** to make two separate comments on the statement. By repeating **All things {are} lawful for me**, Paul emphasizes his qualifications or objections to this statement. If your language does not use repetition in this way, you could state **All things {are} lawful for me** once and include both comments after that. Alternate translation: ““All things {are} lawful for me,’ but not all things {are} beneficial, and not all things build up” (See: [[rc://en/ta/man/translate/figs-doublet]])
-1CO	10	23	tu2m	writing-quotations	πάντα ἔξεστιν, ἀλλ’	-1	Everything is lawful	In this verse, just as in [6:12](../06/12.md), Paul twice quotes what some people in the Corinthian church are saying. The ULT indicates that these claims are quotations by using quotation marks. If your readers would misunderstood **All things {are} lawful for me** and think that Paul is claiming this, you could clarify that some of the Corinthians are saying this, and Paul is saying the words that occur after **but**. Alternate translation: “You say, ‘All things {are} lawful for me,’ but I respond that … You say, ‘All things {are} lawful for me,’ but I respond that” (See: [[rc://en/ta/man/translate/writing-quotations]])
+1CO	10	23	tu2m	writing-quotations	πάντα ἔξεστιν, ἀλλ’	-1	Everything is lawful	In this verse, just as in [6:12](../06/12.md), Paul twice quotes what some people in the Corinthian church are saying. The ULT indicates that these claims are quotations by using quotation marks. If your readers would misunderstand **All things {are} lawful for me** and think that Paul is claiming this, you could clarify that some of the Corinthians are saying this, and Paul is saying the words that occur after **but**. Alternate translation: “You say, ‘All things {are} lawful for me,’ but I respond that … You say, ‘All things {are} lawful for me,’ but I respond that” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	10	23	jm4k		οὐ πάντα	-1	not everything is beneficial	Alternate translation: “only some things … only some things”
 1CO	10	23	adry	figs-explicit	συμφέρει…οἰκοδομεῖ	1	not everything is beneficial	Here Paul does not say to whom everything is not **beneficial** and who is the one who is not “built up.” He could be implying that it is: (1) other believers within the Corinthian community. Alternate translation: “{are} beneficial to others … build others up” (2) the person or people who say that **All things {are} lawful**. Alternate translation: “{are} beneficial for you … build you up” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	10	23	ex6z	figs-metaphor	οὐ πάντα οἰκοδομεῖ	1	not everything builds people up	Just as in [8:1](../08/01.md), Paul here speaks as if believers were a building that one could **build up**. With this metaphor, he emphasizes that only some things help believers become stronger and more mature, just like building a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “not all things enable believers to grow” or “not all things edify” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -1511,7 +1511,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	11	18	nsuo	figs-extrainfo	ἀκούω	1	in the church	Here Paul does not state from whom he “heard” this information. He does this to avoid causing unnecessary conflict among the Corinthians based on who told things to Paul. If you must specify who spoke to Paul, you could use a vague or indefinite statement. Alternate translation: “I hear from somebody that” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
 1CO	11	18	c87f	figs-pastforfuture	ἀκούω	1	in the church	Here Paul is speaking as if he currently “is hearing” about the **divisions**. By speaking in the present tense, he emphasizes that this is information he received while or immediately before he wrote this letter. If your readers would misunderstand the use of present tense, you could use a tense that most naturally refers to when Paul was writing this letter. Alternate translation: “I have heard that” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 1CO	11	18	iu3q	figs-metaphor	ἐν ἐκκλησίᾳ	1	in the church	Here, **in the church** is a spatial metaphor that speaks of **the church** as if it were a place in which the Corinthians could **come together**. Paul speaks in this way to indicate the situation in which the Corinthians **come together**: a gathering of believers that meet to worship God. If your readers would misunderstand **in the church**, you could clarify that the Corinthians are **the church** or are meeting to worship God. Alternate translation: “as the church” or “in a Christian meeting” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	11	18	l9vx	translate-unknown	σχίσματα	1	there are divisions among you	Here, **divisions** refers to when one group splits into multiple different groups because they have different leaders, beliefs, or opinions. If this word would be misunderstood in your language, you could express this idea with a comparable noun or a short phrase that makes this clear. Alternate translation: “opposing parties” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	11	18	l9vx	translate-unknown	σχίσματα	1	there are divisions among you	Here, **divisions** refers to when one group splits into multiple different groups because they have different leaders, beliefs, or opinions. If your readers would misunderstand this word, you could express this idea with a comparable noun or a short phrase that makes this clear. Alternate translation: “opposing parties” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	11	18	tljm	figs-idiom	μέρος τι πιστεύω	1	there are divisions among you	Here, **in part** qualifies how much Paul “believes.” If your readers would misunderstand **in part**, you could use a word or phrase that identifies “part of” something. Alternate translation: “I believe part of it” or “I believe some of it” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	11	19	ppv1	grammar-connect-logic-result	γὰρ	1	For there must also be factions among you	Here, **For** introduces the reason for which Paul “in part believes” what he has “heard” ([11:18](../11/18.md)). If your readers would misunderstand **For**, you could use a word or phrase that clearly gives a reason for why Paul “believes it.” Alternate translation: “In fact,” or “I do this since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	11	19	s9sy	figs-irony	δεῖ…καὶ αἱρέσεις ἐν ὑμῖν εἶναι, ἵνα καὶ οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν	1	For there must also be factions among you	This sentence could be: (1) a simple statement about how God uses **factions** to reveal **those who are approved**. Alternate translation: “God wishes to make evident among you those who are approved, and factions among you are a necessary part of this” (2) an ironic statement that identifies **factions** as the **necessary** result of people who want to show themselves off as **those who are approved**. Use a standard form in your language to indicate irony, especially with the phrase **those who are approved**, which would be spoken from the Corinthians’ perspective. Alternate translation: “some people consider it necessary indeed for there to be factions among you, so that they, who consider themselves to be ‘those who are approved,’ may display themselves publicly among you” (See: [[rc://en/ta/man/translate/figs-irony]])
@@ -1528,10 +1528,10 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	11	22	f8ht	figs-rquestion	μὴ…οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν?	1		Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we do have houses.” If your readers would misunderstand this question, you could express the idea with a strong statement. Alternate translation: “you definitely have houses in which to eat and to drink.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	11	22	pcxz	figs-explicit	μὴ…οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν?	1		With this question, Paul implies that the eating behaviors he criticized in the last verse could be appropriate in one’s own “house.” Paul’s point here, then, is that if they want to “take their own suppers first” ([11:21](../11/21.md)), they should be eating at their own **houses**. Behavior at the Lord’s Supper needs to be different. If your readers would misunderstand why Paul asks this question, you could state more explicitly that it connects back to how the Corinthians are eating at the Lord’s Supper. Alternate translation: “do you certainly not have houses in which you can eat and drink in any way you like” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	11	22	hvkv	figs-doublenegatives	μὴ…οὐκ	1		The words translated **certainly not** are two negative words. In Paul’s culture, two negative words made the question even more negative, which in this case expects a strong positive answer. English speakers would misunderstand two negatives, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
-1CO	11	22	zl1h	grammar-connect-words-phrases	ἢ…καταφρονεῖτε	1	to eat and to drink in	The word **Or** introduces an alternate to what Paul asked in the first question. In that question, he reminded them that they do have **houses in which to eat and to drink**. With **Or**, then, Paul introduces the incorrect alternative: they could **despise the church of God and humiliate those who have nothing**. He introduces this incorrect alternate to show that the implication of his first question is true: they should be “eating” and “drinking” at home. If your readers would misunderstood **Or**, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “Otherwise, would you not despise” or “Rather, do you despise” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	11	22	zl1h	grammar-connect-words-phrases	ἢ…καταφρονεῖτε	1	to eat and to drink in	The word **Or** introduces an alternate to what Paul asked in the first question. In that question, he reminded them that they do have **houses in which to eat and to drink**. With **Or**, then, Paul introduces the incorrect alternative: they could **despise the church of God and humiliate those who have nothing**. He introduces this incorrect alternate to show that the implication of his first question is true: they should be “eating” and “drinking” at home. If your readers would misunderstand **Or**, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “Otherwise, would you not despise” or “Rather, do you despise” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	11	22	am33	figs-rquestion	ἢ τῆς ἐκκλησίας τοῦ Θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας?	1		Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “we do not want to do these things.” If your readers would misunderstand this question, you could express the idea with a strong statement. Alternate translation: “However, you are the ones who despise the church of God and humiliate those who have nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	11	22	fshq	grammar-connect-words-phrases	καὶ καταισχύνετε	1		Here, **and** introduces the specific way in which some of the Corinthians **despise the church of God**. If your readers would misunderstand the function of **and** here, you could use a word that more clearly indicates a specific example or a means. Alternate translation: “by humiliating” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	11	22	d2cm	figs-hyperbole	τοὺς μὴ ἔχοντας	1	despise	Here, **those who have nothing** is an exaggeration that the Corinthians would have understood to mean that these people do not **have** very much. Paul speaks in this way to emphasize the contrast between those who **have houses** and those who **have nothing**. If your readers would misunderstood this exaggeration, you could qualify Paul’s claim and expression the emphasis in another way. Alternate translation: “those who have very little” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
+1CO	11	22	d2cm	figs-hyperbole	τοὺς μὴ ἔχοντας	1	despise	Here, **those who have nothing** is an exaggeration that the Corinthians would have understood to mean that these people do not **have** very much. Paul speaks in this way to emphasize the contrast between those who **have houses** and those who **have nothing**. If your readers would misunderstand this exaggeration, you could qualify Paul’s claim and expression the emphasis in another way. Alternate translation: “those who have very little” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
 1CO	11	22	nz88	figs-rquestion	τί εἴπω ὑμῖν?	1	What should I say to you? Should I praise you?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “we know that you are going to rebuke us.” If your readers would misunderstand this question, you could express the idea with a strong statement about what Paul is going to say. Alternate translation: “You know what I am going to say to you.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	11	22	uv6z	figs-rquestion	ἐπαινέσω ὑμᾶς ἐν τούτῳ?	1	What should I say to you? Should I praise you?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, you should not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “I will definitely not praise you for this.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	11	22	qc27	figs-doublet	ἐπαινέσω ὑμᾶς ἐν τούτῳ? οὐκ ἐπαινῶ!	1	What should I say to you? Should I praise you?	Here Paul indicates that he will **not praise** the Corinthians by using both a rhetorical question and a negative statement. He uses both sentences in order to strongly emphasize how displeased he is. If your language does not use repetition for emphasis, and if your readers might misunderstand why Paul repeats the same idea, you could combine these two sentences into one strong negative statement. Alternate translation: “I will never praise you for this!” (See: [[rc://en/ta/man/translate/figs-doublet]])
@@ -1580,10 +1580,10 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	11	32	ruq5	figs-activepassive	κρινόμενοι…ὑπὸ Κυρίου	1	we are judged by the Lord, we are disciplined, so that we may not be condemned	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person **being judged** instead of **the Lord**. Alternate translation: “the Lord judging us” or “when the Lord judges us” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	11	32	s2ax	grammar-connect-time-simultaneous	κρινόμενοι…ὑπὸ Κυρίου, παιδευόμεθα	1	we are judged by the Lord, we are disciplined, so that we may not be condemned	Here, **being judged** and **we are disciplined** happen at the same time. The phrase **we are disciplined** gives the function or purpose of **being judged**. If your readers would misunderstand how these two phrases relate, you could express their relationship explicitly. Alternate translation: “when we are judged by the Lord, we are disciplined” or “being judged by the Lord is how we are disciplined” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
 1CO	11	32	c8qi	figs-activepassive	παιδευόμεθα, ἵνα μὴ…κατακριθῶμεν	1	we are judged by the Lord, we are disciplined, so that we may not be condemned	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **we** instead of the person doing the actions. However, if you must state who does the actions, Paul implies that “God” or **the Lord** does them. Alternate translation: “he disciplines us so that he does not condemn us” or “he disciplines us so that God does not condemn us” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	11	32	gr2a	figs-synecdoche	τῷ κόσμῳ	1	we are judged by the Lord, we are disciplined, so that we may not be condemned	Here Paul uses the word translated **world** to refer primarily to the humans that are part of the **world** who do not believe in Christ. If the meaning of this word would be misunderstood in your language, you could translate **world** with a word or phrase that refers to people who do not believe in Christ, or you could use a phrase like “people of the world.” Alternate translation: “the people of the world” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
+1CO	11	32	gr2a	figs-synecdoche	τῷ κόσμῳ	1	we are judged by the Lord, we are disciplined, so that we may not be condemned	Here Paul uses the word translated **world** to refer primarily to the humans that are part of the **world** who do not believe in Christ. If your readers would misunderstand the meaning of this word, you could translate **world** with a word or phrase that refers to people who do not believe in Christ, or you could use a phrase like “people of the world.” Alternate translation: “the people of the world” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 1CO	11	33	igek	figs-gendernotations	ἀδελφοί	1	come together to eat	Although the word translated **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	11	33	maa7	grammar-connect-time-simultaneous	συνερχόμενοι εἰς τὸ φαγεῖν	1	come together to eat	Here, **coming together to eat** is the situation in which the the Corinthians are to **wait for one another**. If your readers would misunderstand the relationship between these statements, you could clarify that **coming together to eat** is the context in which they should **wait for one another**. Alternate translation: “whenever you come together to eat” or “at the time you come together to eat” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
-1CO	11	33	bvhq	figs-explicit	συνερχόμενοι εἰς τὸ φαγεῖν	1	come together to eat	Here Paul implies that they are eating the Lord’s Supper. If your readers would misunderstood this implication, you could state it explicitly. Alternate translation: “coming together to participate in the Lord’s Supper” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	11	33	bvhq	figs-explicit	συνερχόμενοι εἰς τὸ φαγεῖν	1	come together to eat	Here Paul implies that they are eating the Lord’s Supper. If your readers would misunderstand this implication, you could state it explicitly. Alternate translation: “coming together to participate in the Lord’s Supper” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	11	33	nky5	figs-explicit	ἀλλήλους ἐκδέχεσθε	1	wait for one another	Here you should follow the interpretation of “each one takes his own supper first” that you chose in [11:21](../11/21.md). To **wait for one another** could be a command to: (1) avoid receiving food before others. This could prohibit people from receiving food that was specially prepared for them ahead of time in proportion to their social status. Or, it could prohibit the people who were served first from eating more than their fair share and using up all the food before others were served. Alternate translation: “eat the same food as everyone else” or “wait to eat until everyone has been served” (2) show hospitality to other believers by not devouring their own food and instead sharing with others. Alternate translation: “show hospitality to one another” or “share with one another” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	11	34	zowl	grammar-connect-condition-hypothetical	εἴ	1	let him eat at home	Here Paul uses **if** to introduce a true possibility. He means that someone might be **hungry**, or someone might not. He specifies the result for **if anyone is hungry**. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “whenever.” Alternate translation: “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	11	34	aw3r	figs-explicit	εἴ τις πεινᾷ	1	let him eat at home	Here, being **hungry** indicates one of the reasons why the Corinthians are acting improperly during the Lord’s Supper. They could be **hungry** enough that they are not waiting for everyone to receive food, or they could be **hungry** for specific kinds of food that were prepared specially for them and not for others. Make sure your translation matches how you translated [11:21](../11/21.md) and [33](../11/33.md). Alternate translation: “If anyone is so hungry that they cannot wait” or “If anyone desires specially prepared food” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -1624,7 +1624,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	12	7	rd8z	figs-abstractnouns	πρὸς τὸ συμφέρον	1	to each one is given	If your language does not use an abstract noun for the idea behind **benefit**, you could express the idea by using a verb such as “benefit” or “help.” Alternate translation: “in order to benefit everyone” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	12	8	c9ak	figs-activepassive	ᾧ μὲν…διὰ τοῦ Πνεύματος δίδοται	1	to one is given by the Spirit a word	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses this form to emphasize what **is given** over who gives it. If you must state who did the action, Paul implies that “God” or **the Spirit** did it. Alternate translation: “the Spirit gives to one” or “God gives to one through the Spirit” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	12	8	i6n9	writing-pronouns	ᾧ…ἄλλῳ	1	to one is given by the Spirit a word	While Paul specifically refers to **one** and to **another**, he is not speaking about just two people. Rather, he is using this form to give two examples. If your readers would misunderstand that Paul is using two examples here, you could use a form in your language that does indicate representative examples, or you could use plural forms here. Alternate translation: “to certain people … to other people” (See: [[rc://en/ta/man/translate/writing-pronouns]])
-1CO	12	8	us1k	figs-metonymy	λόγος	-1	a word	Here, **word** figuratively represents what someone says in words. If **word** would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “a message … a message” (See: [[rc://en/ta/man/translate/figs-metonymy]])
+1CO	12	8	us1k	figs-metonymy	λόγος	-1	a word	Here, **word** figuratively represents what someone says in words. If your readers would misunderstand **word**, you could use an equivalent expression or plain language. Alternate translation: “a message … a message” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	12	8	terk	figs-abstractnouns	λόγος σοφίας	-1	a word	If your language does not use an abstract noun for the idea behind **wisdom**, you could express the idea in another way. Paul could mean that: (1) the **word** is characterized by **wisdom**. Alternate translation: “a wise word” (2) the **word** gives **wisdom** to those who hear it. Alternate translation: “a word that makes others wise” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	12	8	pe8s	figs-ellipsis	ἄλλῳ…λόγος	1	is given	Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**is given**). If your language does need these words, you can supply them from that clause. Alternate translation: “to another is given a word” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	12	8	pbe4	figs-abstractnouns	λόγος γνώσεως	1	is given	If your language does not use an abstract noun for the idea behind **knowledge**, you could express the idea in another way. Paul could mean that: (1) the **word** is characterized by **knowledge**. Alternate translation: “an enlightened word” (2) the **word** gives **knowledge** to those who hear it. Alternate translation: “a word that makes others knowledgeable” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -1731,9 +1731,9 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	12	28	hoxw	figs-abstractnouns	κυβερνήσεις	1	those who provide helps	If your language does not use an abstract noun for the idea behind **administration**, you could express the idea by using an adjective such as “administrative” or a verb such as “lead” or “direct.” Alternate translation: “administrative skills” or “the ability to lead” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	12	28	w726	translate-unknown	γένη γλωσσῶν	1	those who have various kinds of tongues	Here, **various kinds of tongues** has the same meaning it had in [12:10](../12/10.md). Translate it the same way you did there. (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	12	28	ovh9	figs-metonymy	γλωσσῶν	1	those who have various kinds of tongues	Here, **tongues** refers to something that one does with one’s “tongue,” which is speaking a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea non-figuratively. Alternate translation: “of languages” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-1CO	12	29	aq64	figs-rquestion	μὴ πάντες ἀπόστολοι? μὴ πάντες προφῆται? μὴ πάντες διδάσκαλοι? μὴ πάντες δυνάμεις?	1	Are all of them apostles? Are all prophets? Are all teachers? Do all do powerful deeds?	Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer is “no, they are not” or “no, they do not.” If these questions would be misunderstood in your language, you could express the ideas as strong negations. Alternate translation: “Not all {are} apostles. Not all {are} prophets. Not all {are} teachers. Not all {do} miracles.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	12	29	aq64	figs-rquestion	μὴ πάντες ἀπόστολοι? μὴ πάντες προφῆται? μὴ πάντες διδάσκαλοι? μὴ πάντες δυνάμεις?	1	Are all of them apostles? Are all prophets? Are all teachers? Do all do powerful deeds?	Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer is “no, they are not” or “no, they do not.” If your readers would misunderstand these questions, you could express the ideas as strong negations. Alternate translation: “Not all {are} apostles. Not all {are} prophets. Not all {are} teachers. Not all {do} miracles.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	12	29	gryp	figs-ellipsis	μὴ πάντες δυνάμεις	1	Are all of them apostles? Are all prophets? Are all teachers? Do all do powerful deeds?	Here, unlike with the other questions in the verse, supplying **are** does not make sense. Paul is not saying that **Not all** “are” **miracles**. Rather, he is saying that **Not all** perform **miracles**. You could supply a comparable word that refers to “performing” **miracles**. Alternate translation: “Not all {perform} miracles, {do they}” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
-1CO	12	30	p919	figs-rquestion	μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων? μὴ πάντες γλώσσαις λαλοῦσιν? μὴ πάντες διερμηνεύουσιν?	1	Do all of them have gifts of healing?	Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer is “no, they do not.” If these questions would be misunderstood in your language, you could express the ideas as strong negations. Alternate translation: “Not all have gifts of healing. Not all speak in tongues. Not all interpret.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	12	30	p919	figs-rquestion	μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων? μὴ πάντες γλώσσαις λαλοῦσιν? μὴ πάντες διερμηνεύουσιν?	1	Do all of them have gifts of healing?	Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer is “no, they do not.” If your readers would misunderstand these questions, you could express the ideas as strong negations. Alternate translation: “Not all have gifts of healing. Not all speak in tongues. Not all interpret.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	12	30	x1ha	figs-metonymy	γλώσσαις	1	Do all of them have gifts of healing?	Here, **tongues** refers to something that one does with one’s “tongue,” which is speaking a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea non-figuratively. Alternate translation: “in other languages” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	12	30	ab9e	figs-explicit	διερμηνεύουσιν	1	interpret	Here Paul is speaking about the same “gift” that he mentioned in [12:10](../12/10.md) as “the interpretation of tongues.” He does not mention what the person “interprets” here because he knows that the Corinthians will infer that he is speaking about the **tongues** in the previous question. If your readers would not infer what the person “interprets,” you could state it explicitly. Alternate translation: “interpret tongues, do they” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	12	31	vb1m	figs-imperative	ζηλοῦτε	1	earnestly desire the greater gifts.	Here, the word translated **earnestly desire** could be: (1) an command from Paul. Alternate translation: “you should earnestly desire” (2) a statement about what the Corinthians are doing. Alternate translation: “you are earnestly desiring” (See: [[rc://en/ta/man/translate/figs-imperative]])