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@@ -177,7 +177,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo
1CO 1 31 pfa7 figs-activepassive γέγραπται 1 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 what **is written** rather than the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “Jeremiah has written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]])
1CO 1 31 fym9 figs-imperative ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω 1 Let the one who boasts, boast in the Lord Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could: (1) translate this one as a conditional sentence, adding “if.” Alternate translation: “If people want to boast, they should boast in the Lord” (2) translate this one using a word such as “should.” Alternate translation: “Anyone who boasts should boast in the Lord” (See: [[rc://en/ta/man/translate/figs-imperative]])
1CO 1 31 mo0q figs-idiom ἐν Κυρίῳ καυχάσθω 1 When Paul says that someone can **boast in the Lord**, he does not mean that they are inside **the Lord**. Rather, he means that they are boasting about **the Lord** and what he has done. If your readers would misunderstand **boast in the Lord**, you could use a comparable phrase that indicates that someone is boasting about someone else. Alternate translation: “Let … boast with reference to the Lord” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO 2 intro k86p 0 # 1 Corinthians 2 General Notes
## Structure and Formatting
2. Against divisions (1:10–4:15)
* Paul’s attitude among the Corinthians (2:1–5)
* The wisdom of God, revealed by the Spirit (2:6–16)
Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of verses 9 and 16, which are from the Old Testament. Verse 9 quotes from Isaiah 64:4, and verse 16 quotes from Isaiah 40.
## Special Concepts in this Chapter
### Wisdom and foolishness
Throughout this chapter, Paul continues to speak of both wisdom and foolishness. Just as in chapter one, these words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. Continue to use the words you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/fool]])
### Power and weakness
Throughout this chapter, Paul continues to speak of both power and weakness. Just as in chapter one, these words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Continue to use the words that you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/power]])
### The Spirit
Paul first mentions the “Spirit” in this chapter. In most places where this word appears, it refers to God’s Spirit (the Holy Spirit), who is the third person of the Trinity. However, in two places in this chapter, the word “spirit” refers to something else. First, “spirit of the world” in [2:12](../02/12.md) refers to a “spirit” that is not God’s Spirit and that originates from within the world. Paul says that this kind of “spirit” is not the kind that believers in Jesus have received. Second, the “spirit of a man” in [2:11](../02/11.md) refers to the nonphysical part of a person. It does not refer to God’s Spirit or to something that God’s Spirit replaces. Sometimes Paul uses the adjective form “spiritual” ([2:13](../02/13.md); [2:15](../02/15.md)) and the adverb form “spiritually” ([2:14](../02/14.md)). Both of these forms also refer to God’s Spirit. If someone or something is “spiritual,” that means that the person or thing has or is characterized by God’s Spirit. If something is done “spiritually,” that means that it is done by the power of God’s Spirit. Once, Paul uses the word “natural” ([2:14](../02/14.md)), which is the opposite of “spiritual.” “Natural” means that the person or thing does not have and is not characterized by God’s Spirit. (See: [[rc://en/tw/dict/bible/kt/holyspirit]])
### The Mystery
Paul speaks of a “mystery” in [2:1](../02/01.md); [2:7](../02/07.md). This “mystery” is not some secret truth that is hard to understand and that only a few privileged individuals can learn about. Instead, it refers to God’s plans that once were unknown but are now known to all his people. As Paul has already stated in chapter one, these plans center around the cross, which seems to be foolishness. (See: [[rc://en/tw/dict/bible/kt/reveal]])
## Important Figures of Speech in this Chapter
### The deep things of God
In [2:10](../02/10.md), Paul says that the Spirit searches “the deep things of God.” Paul talks about God as if he were a well or a lake with parts that are deep down in order to identify things about God that humans cannot understand or find it difficult to understand. He does not mean that God is a being or location with deep parts. See the note on this verse for translation options.
## Other Possible Translation Difficulties in this Chapter
### The rulers of this age
In [2:6](../02/06.md); [2:8](../02/08.md), Paul speaks about “the rulers of this age.” This phrase refers to individuals who have power in the created world during the time between Christ’s first and second comings. While Paul does not state whether these individuals with power are humans or spiritual beings, he does say that they were the ones who crucified Jesus ([2:8](../02/08.md)). This suggests that they are humans, and they would be people like governors, emperors, and unfaithful religious leaders. (See: [[rc://en/tw/dict/bible/other/ruler]] and [[rc://en/tw/dict/bible/other/age]])
### Positive and negative uses of “wisdom”
Just as in chapter one, Paul continues to speak about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.
### First-person singular and plural
Paul uses the first-person singular in [2:1–5](../02/01–05.md) because in these verses he speaks of his own time among the Corinthians. He switches to the first-person plural in [2:6–16](../02/06–16.md) because in these verses he is speaking more generally about everyone who proclaims the Gospel as he does. In [2:6–16](../02/06–16.md), the first-person plural sometimes includes the Corinthians and sometimes does not include the Corinthians. Throughout the chapter, the first-person plural will include the Corinthians unless a note specifies that it does not include them. (See: [[rc://en/ta/man/translate/figs-exclusive]])
+1CO 2 intro k86p 0 # 1 Corinthians 2 General Notes\n\n## Structure and Formatting\n\n2. Against divisions (1:10–4:15)\n * Paul’s attitude among the Corinthians (2:1–5)\n * The wisdom of God, revealed by the Spirit (2:6–16)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of verses 9 and 16, which are from the Old Testament. Verse 9 quotes from Isaiah 64:4, and verse 16 quotes from Isaiah 40.\n\n## Special Concepts in this Chapter\n\n### Wisdom and foolishness\n\nThroughout this chapter, Paul continues to speak of both wisdom and foolishness. Just as in chapter one, these words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. Continue to use the words you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/foolish]])\n\n### Power and weakness\n\nThroughout this chapter, Paul continues to speak of both power and weakness. Just as in chapter one, these words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Continue to use the words that you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/power]])\n\n### The Spirit\n\nPaul first mentions the “Spirit” in this chapter. In most places where this word appears, it refers to God’s Spirit (the Holy Spirit), who is the third person of the Trinity. However, in two places in this chapter, the word “spirit” refers to something else. First, “spirit of the world” in [2:12](../02/12.md) refers to a “spirit” that is not God’s Spirit and that originates from within the world. Paul says that this kind of “spirit” is not the kind that believers in Jesus have received. Second, the “spirit of a man” in [2:11](../02/11.md) refers to the nonphysical part of a person. It does not refer to God’s Spirit or to something that God’s Spirit replaces. Sometimes Paul uses the adjective form “spiritual” ([2:13](../02/13.md); [2:15](../02/15.md)) and the adverb form “spiritually” ([2:14](../02/14.md)). Both of these forms also refer to God’s Spirit. If someone or something is “spiritual,” that means that the person or thing has or is characterized by God’s Spirit. If something is done “spiritually,” that means that it is done by the power of God’s Spirit. Once, Paul uses the word “natural” ([2:14](../02/14.md)), which is the opposite of “spiritual.” “Natural” means that the person or thing does not have and is not characterized by God’s Spirit. (See: [[rc://en/tw/dict/bible/kt/holyspirit]])\n\n### The Mystery\n\nPaul speaks of a “mystery” in [2:1](../02/01.md); [2:7](../02/07.md). This “mystery” is not some secret truth that is hard to understand and that only a few privileged individuals can learn about. Instead, it refers to God’s plans that once were unknown but are now known to all his people. As Paul has already stated in chapter one, these plans center around the cross, which seems to be foolishness. (See: [[rc://en/tw/dict/bible/kt/reveal]])\n\n## Important Figures of Speech in this Chapter\n\n### The deep things of God\n\nIn [2:10](../02/10.md), Paul says that the Spirit searches “the deep things of God.” Paul talks about God as if he were a well or a lake with parts that are deep down in order to identify things about God that humans cannot understand or find it difficult to understand. He does not mean that God is a being or location with deep parts. See the note on this verse for translation options.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The rulers of this age\n\nIn [2:6](../02/06.md); [2:8](../02/08.md), Paul speaks about “the rulers of this age.” This phrase refers to individuals who have power in the created world during the time between Christ’s first and second comings. While Paul does not state whether these individuals with power are humans or spiritual beings, he does say that they were the ones who crucified Jesus ([2:8](../02/08.md)). This suggests that they are humans, and they would be people like governors, emperors, and unfaithful religious leaders. (See: [[rc://en/tw/dict/bible/other/ruler]] and [[rc://en/tw/dict/bible/other/age]])\n\n### Positive and negative uses of “wisdom”\n\nJust as in chapter one, Paul continues to speak about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.\n\n### First-person singular and plural\n\nPaul uses the first-person singular in [2:1–5](../02/01–05.md) because in these verses he speaks of his own time among the Corinthians. He switches to the first-person plural in [2:6–16](../02/06–16.md) because in these verses he is speaking more generally about everyone who proclaims the Gospel as he does. In [2:6–16](../02/06–16.md), the first-person plural sometimes includes the Corinthians and sometimes does not include the Corinthians. Throughout the chapter, the first-person plural will include the Corinthians unless a note specifies that it does not include them. (See: [[rc://en/ta/man/translate/figs-exclusive]])
1CO 2 1 pxmq grammar-connect-words-phrases κἀγὼ 1 Here, **And I** introduces how Paul himself fits into the pattern he introduced in the last chapter. Just as God chooses the weak and the foolish, Paul preaches the gospel in weak and foolish ways. If your readers would misunderstand this connection, you could express the idea with a word or phrase that introduces an example or a comparison. Alternate translation: “In the same way, I” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
1CO 2 1 qvj7 figs-gendernotations ἀδελφοί 1 brothers Although **brothers** is masculine, Paul is using it to refer to both men or women. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters”(See: [[rc://en/ta/man/translate/figs-gendernotations]])
1CO 2 1 koh8 figs-explicitinfo ἐλθὼν πρὸς ὑμᾶς…ἦλθον οὐ 1 Here Paul twice says that he has **come** to them. This is a structure that makes sense in Paul’s language. However, if your readers would misunderstand this repetition, you could: (1) translate the first **come** with a different word, such as “visit.” Alternate translation: “having visited you, did not come” (2) combine these two phrases. Alternate translation: “did not come to you” (See: [[rc://en/ta/man/translate/figs-explicitinfo]])
@@ -1376,7 +1376,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo
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 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. By using quotation marks, the ULT indicates that these claims are quotations. 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]])
@@ -1641,7 +1641,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo
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 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 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]])
1CO 12 9 dkia ἑτέρῳ 1 to another gifts of healing by the one Spirit Here Paul uses a different word for **another** than he does in the previous verse or the rest of this verse. It is possible that Paul uses this different word to indicate that he is beginning a new section in the list. If you are breaking the list into sections, you could begin a new section here. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “To another person”
@@ -2173,7 +2173,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo
1CO 15 21 bzud grammar-connect-logic-result ἐπειδὴ 1 death came by a man Here, **since** introduces a logical statement about how things work. Paul assumes that everyone agrees that **death {is} by a man**. His point is that, **since** things work that way, **by a man also the resurrection of the dead**. If your readers would misunderstand **since**, you could use a word or phrase that introduces this kind of logical connection. Alternate translation: “since we know that” or “because it is true that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
1CO 15 21 uca8 figs-abstractnouns δι’ ἀνθρώπου θάνατος 1 death came by a man If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “everyone dies by a man” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
1CO 15 21 mjjw figs-extrainfo δι’ ἀνθρώπου…καὶ δι’ ἀνθρώπου 1 death came by a man Here, the first **man** that Paul refers to would be “Adam,” the first man. When Adam sinned, **death** became a part of human life (see especially [Genesis 3:17–19](../../gen/3/17.md)). The second **man** that Paul refers to is Christ, whose resurrection guarantees and begins **the resurrection of the dead**. However, since Paul explains this in the next verse ([15:22](../15/22.md)), if possible do not include this information here. If your readers would misunderstand **a man**, you could make it clear that a specific **man** is in view in both cases. Alternate translation: “{is} by a specific man, by a specific man also” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
-1CO 15 21 gsgb figs-ellipsis δι’ ἀνθρώπου θάνατος, καὶ δι’ ἀνθρώπου ἀνάστασις -1 death came by a man In both clauses, Paul omits the verb **is** because the Corinthians would infer it. If your readers would not infer this verb, you could include it in the first clause (as the ULT does) or in both clauses. Alternate translation: “death {is} by a man, by a man also {is} the resurrection” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+1CO 15 21 gsgb figs-ellipsis δι’ ἀνθρώπου θάνατος, καὶ δι’ ἀνθρώπου ἀνάστασις 1 death came by a man In both clauses, Paul omits the verb **is** because the Corinthians would infer it. If your readers would not infer this verb, you could include it in the first clause (as the ULT does) or in both clauses. Alternate translation: “death {is} by a man, by a man also {is} the resurrection” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
1CO 15 21 gf8p figs-abstractnouns ἀνάστασις νεκρῶν 1 by a man also came the resurrection of the dead If your language does not use an abstract noun for the idea behind **resurrection**, you could express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will resurrect” or “the dead will be restored to life” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
1CO 15 21 wnsi figs-nominaladj νεκρῶν 1 by a man also came the resurrection of the dead Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of the dead people” or “of the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
1CO 15 22 srba figs-metaphor ἐν τῷ Ἀδὰμ…ἐν τῷ Χριστῷ 1 the firstfruits Here Paul uses the spatial metaphors **in Adam** and **in Christ** to describe the union of people with **Adam** and **Christ**. Paul does not specify how this union occurs, but what is clear is that those who are united to **Adam** will **die**, while those who are united to **Christ** will **be made alive**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “those who are related to Adam … those who are related to Christ” or “in union with Adam … in union with Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])