diff --git a/en_tn_42-MRK.tsv b/en_tn_42-MRK.tsv
index e860565ff8..300a85599e 100644
--- a/en_tn_42-MRK.tsv
+++ b/en_tn_42-MRK.tsv
@@ -230,7 +230,7 @@ MRK	4	6	z2el	figs-idiom	ἀνέτειλεν ὁ ἥλιος	1		Here, **the sun r
 MRK	4	6	ee49	figs-activepassive	ἐκαυματίσθη	1	it was scorched	If your language does not use the passive form in this way, you can restate **it was scorched** in active form or in another way that is natural in your language. Alternate translation: “the sun scorched the plant” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 MRK	4	7	bw62		ἄλλο ἔπεσεν	1	choked it … it did not produce	See the note on [4:5](../04/05.md)
 MRK	4	8	v3sr	figs-ellipsis	αὐξανόμενα, καὶ ἔφερεν εἰς τριάκοντα, καὶ ἓν ἑξήκοντα, καὶ ἓν ἑκατόν	1	increasing and yielding one, 30, and one, 60, and one, 100	The amount of grain produced by each plant is being compared to the single seed from which it grew. Ellipses are used here to shorten the phrases, but they can be written out. Alternate translation: “producing a plant that bore 30 times as much grain or 60 times as much grain or even 100 times as much grain” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
-MRK	4	8	u327	translate-numbers	τριάκοντα…ἑξήκοντα…ἑκατόν	1	30 … 60 … 100	“thirty … sixty … a hundred.” These may be written as numerals. (See: [[rc://en/ta/man/translate/translate-numbers]])
+MRK	4	8	u327	translate-numbers	τριάκοντα…ἑξήκοντα…ἑκατόν	1	30 … 60 … 100	These may be written as numerals. Alternate translation: “thirty … sixty … a hundred” (See: [[rc://en/ta/man/translate/translate-numbers]])
 MRK	4	9	p2us	figs-metonymy	ὃς ἔχει ὦτα ἀκούειν, ἀκουέτω	1	Whoever has ears to hear, let him hear	The phrase **has ears** here refers to the willingness to understand and obey. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “Whoever is willing to understand, let him understand and obey” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 MRK	4	9	qxy4	figs-123person	ὃς ἔχει ὦτα ἀκούειν, ἀκουέτω	1	Whoever has ears to hear, let him hear	Since Jesus is speaking directly to his audience, you may prefer to use the second person here. Alternate translation: “If you are willing to listen, listen” or “If you are willing to understand, then understand and obey” (See: [[rc://en/ta/man/translate/figs-123person]])
 MRK	4	10	u2nj	figs-explicit	ὅτε ἐγένετο κατὰ μόνας	1	when he was alone	The phrase **he was alone** does not mean that Jesus was completely **alone**. Rather, it means that the crowds were gone and Jesus was only with the 12 disciples and some of his other close followers. If it would be helpful in your language, you could state that explicitly, as modeled by the UST. (See: [[rc://en/ta/man/translate/figs-explicit]])
diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv
index 950df26bed..fb76374c6f 100644
--- a/en_tn_47-1CO.tsv
+++ b/en_tn_47-1CO.tsv
@@ -63,12 +63,12 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	1	12	bfd0	figs-quotations	ἐγὼ μέν εἰμι Παύλου, ἐγὼ δὲ Ἀπολλῶ, ἐγὼ δὲ Κηφᾶ, ἐγὼ δὲ Χριστοῦ	1		If you cannot use this quotation form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “that you are of Paul, or you are of Apollos, or you are of Cephas, or you are of Christ” (See: [[rc://en/ta/man/translate/figs-quotations]])
 1CO	1	12	a57r	figs-possession	ἐγὼ μέν εἰμι Παύλου, ἐγὼ δὲ Ἀπολλῶ, ἐγὼ δὲ Κηφᾶ, ἐγὼ δὲ Χριστοῦ	1	Each one of you says	Here Paul uses the possessive form to indicate that these people claim to be part of a specific leader’s group. If it would be helpful in your language, you could express the idea behind this form with a word such as “belong” or “follow.” Alternate translation: “‘I follow Paul,’ or ‘I follow Apollos,’ or ‘I follow Cephas,’ or ‘I follow Christ.’” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	1	13	iam2	figs-123person	μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν, ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε	1		In this verse, Paul speaks of himself in the third person. This could sound like he is speaking about a different **Paul** than himself. If it would be helpful in your language, you could express this use of **Paul** by clarifying that Paul is naming himself. Alternate translation: “I, Paul, was not crucified for you, was I? Or were you baptized in my name, Paul?” (See: [[rc://en/ta/man/translate/figs-123person]])
-1CO	1	13	wf6r	figs-rquestion	μεμέρισται ὁ Χριστός?	1	Is Christ divided?	Paul asks if **Christ** has **been divided**, but he is not really asking for information. Rather, the question assumes that the answer is “no,” and Paul uses a question to invite the Corinthians to think about how absurd their behavior is. If it would be helpful in your language, you could express the idea behind the meaning of this questionwith a strong negative statement. Alternate translation: “Christ has certainly not been divided!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	1	13	wf6r	figs-rquestion	μεμέρισται ὁ Χριστός?	1	Is Christ divided?	Paul asks if **Christ** has **been divided**, but he is not really asking for information. Rather, the question assumes that the answer is “no,” and Paul uses a question to invite the Corinthians to think about how absurd their behavior is. If it would be helpful in your language, you could express the idea behind the meaning of this question with a strong negative statement. Alternate translation: “Christ has certainly not been divided!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	1	13	w175	figs-activepassive	μεμέρισται ὁ Χριστός?	1		If your language does not use the passive form in this way, you can 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 those who are **divided** rather than whoever does the “dividing.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “Have they divided Christ?” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	1	13	aw2r	figs-metaphor	μεμέρισται ὁ Χριστός	1		Here Paul speaks as if **Christ** could be **divided** into pieces and given to different groups. He speaks this way because he identifies the church with the body of Christ. If the church is divided into groups, then the body of Christ has been divided up as well. However, it is absurd to think that Christ’s body has been cut up into pieces, so it is also absurd to divide the church into pieces. If it would be helpful in your language, you could make this connection more explicit. Alternate translation: “Has Christ’s own body been divided, just as your church has been divided?” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	1	13	g5qh	figs-rquestion	μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν	1	Was Paul crucified for you?	Paul asks if **Paul was not crucified**, but he is not really asking for information. Rather, the question assumes that the answer is “no,” and Paul uses a question to invite the Corinthians to think about how absurd their thinking is. If it would be helpful in your language, you could express the idea behind this questionwith a strong negative statement. Alternate translation: “Paul was certainly not crucified for you!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	1	13	g5qh	figs-rquestion	μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν	1	Was Paul crucified for you?	Paul asks if **Paul was not crucified**, but he is not really asking for information. Rather, the question assumes that the answer is “no,” and Paul uses a question to invite the Corinthians to think about how absurd their thinking is. If it would be helpful in your language, you could express the idea behind this question with a strong negative statement. Alternate translation: “Paul was certainly not crucified for you!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	1	13	lqsy	figs-activepassive	μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν	1		If your language does not use the passive form in this way, you can 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 one who is **crucified** rather than whoever does the “crucifying.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “They did not crucify Paul for you, did they?” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	1	13	tb2i	figs-rquestion	ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε?	1	Were you baptized in the name of Paul?	Paul asks if they **were baptized in the name of Paul**, but he is not really asking for information. Rather, the question assumes that the answer is “no,” and Paul uses a question to invite the Corinthians to think about how absurd their thinking is. If it would be helpful in your language, you could express the idea behind this questionwith a strong negative statement. Alternate translation: “You were certainly not baptized in the name of Paul!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	1	13	tb2i	figs-rquestion	ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε?	1	Were you baptized in the name of Paul?	Paul asks if they **were baptized in the name of Paul**, but he is not really asking for information. Rather, the question assumes that the answer is “no,” and Paul uses a question to invite the Corinthians to think about how absurd their thinking is. If it would be helpful in your language, you could express the idea behind this question with a strong negative statement. Alternate translation: “You were certainly not baptized in the name of Paul!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	1	13	tii7	figs-activepassive	ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε?	1		If your language does not use the passive form in this way, you can 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 those who are **baptized** rather than whoever does the “baptizing.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “Or did they baptize you in the name of Paul?” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	1	13	zi1y	figs-metonymy	εἰς τὸ ὄνομα Παύλου	1	in the name of Paul	Here Paul uses the word **name** to refer to authority. What he means is that, when they were baptized, no one used the **name of Paul**, and therefore they do not belong to his group. Instead, he implicitly asserts that they belong to God, whose name would have been used when they were baptized. If it would be helpful in your language, you could express the idea behind the meaning of this word by using the word “authority” or by a phrase that includes the language of “belonging.” Alternate translation: “under the authority of Paul” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	1	14	hhh8	grammar-connect-exceptions	οὐδένα ὑμῶν ἐβάπτισα, εἰ μὴ	1	none of you, except	If it would appear in your language that Paul is making a statement here and then contradicting it, you could reword the sentence to avoid using an exception clause. Alternate translation: “I baptized only two of you:” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
@@ -102,11 +102,11 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	1	19	kzb0	figs-possession	τὴν σοφίαν τῶν σοφῶν…τὴν σύνεσιν τῶν συνετῶν	1		In both of these clauses, Paul uses the possessive form to describe **wisdom** or **understanding** that belongs to **the wise** or **the intelligent**. If it would be helpful in your language, you could indicate that **wisdom** and **understanding** belong to **the wise** or **the intelligent**. Alternate translation: “the wisdom that the wise have … the understanding that the intelligent have” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	1	19	gft6	figs-nominaladj	τῶν σοφῶν…τῶν συνετῶν	1		Paul is using the adjectives **wise** and **intelligent** as nouns in order to describe groups of people. Your language may use adjectives in the same way. If not, you could translate these with noun phrases. Alternate translation: “of the people who are wise … of the people who are intelligent” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 1CO	1	19	pa5n	translate-unknown	τῶν συνετῶν	1		Here, **intelligent** describes someone who is good at figuring out problems, understanding new ideas, and making smart decisions. Use a word in your language that gets this general idea across. Alternate translation: “of the smart” or “of the clever” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	1	20	m6tf	figs-rquestion	ποῦ σοφός? ποῦ γραμματεύς? ποῦ συνζητητὴς τοῦ αἰῶνος τούτου?	1	Where is the wise person? Where is the scholar? Where is the debater of this world?	With these questions, Paul is not actually asking about the location of certain people. Rather, he is suggesting to the Corinthians that these kinds of people cannot be found. If it would be helpful in your language, you could express the idea behind these questionswith statements that: (1) assert that these people do not actually have real wisdom, knowledge, or skill. Alternate translation: “The wise person does not really have wisdom. The scholar does not really know much. The debater of this age is not really good at arguing” (2) assert that these people do not exist. Alternate translation: “There is no wise person. There is no scholar. There is no debater of this age” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	1	20	m6tf	figs-rquestion	ποῦ σοφός? ποῦ γραμματεύς? ποῦ συνζητητὴς τοῦ αἰῶνος τούτου?	1	Where is the wise person? Where is the scholar? Where is the debater of this world?	With these questions, Paul is not actually asking about the location of certain people. Rather, he is suggesting to the Corinthians that these kinds of people cannot be found. If it would be helpful in your language, you could express the idea behind these questions with statements that: (1) assert that these people do not actually have real wisdom, knowledge, or skill. Alternate translation: “The wise person does not really have wisdom. The scholar does not really know much. The debater of this age is not really good at arguing” (2) assert that these people do not exist. Alternate translation: “There is no wise person. There is no scholar. There is no debater of this age” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	1	20	h0qa	figs-genericnoun	σοφός…γραμματεύς…συνζητητὴς	1		Paul uses these singular nouns to identify types of people, but he does not mean just one **wise person**, **scholar**, or **debater**. If it would be helpful in your language, you could express this form with a form that identifies a type of person, or you could translate these nouns in plural form. Alternate translation: “the kind of person who has wisdom … the kind of person who is a scholar … the kind of person who is a debater” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	1	20	mzxx	figs-possession	συνζητητὴς τοῦ αἰῶνος τούτου	1		Here Paul uses the possessive form to describe a **debater** who is part of **this age**. In fact, Paul may mean that the **wise person** and the **scholar** also belong to **this age**. If it would be helpful in your language, you could express the idea behind this form with a relative clause. Alternate translation: “the debater, who belongs in this age” or “the debater? All these kinds of people belong to this age” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	1	20	u5j5	translate-unknown	συνζητητὴς	1	the debater	Here, **debater** refers to a person who spends much of their time arguing about beliefs, values, or actions. If it would be helpful in your language, you could express the meaning of this word with a short phrase or a term that expresses this idea better. Alternate translation: “the disputant” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	1	20	a7zl	figs-rquestion	οὐχὶ ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου?	1	Has not God turned the wisdom of the world into foolishness?	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.” If it would be helpful in your language, you could express the idea behind this questionwith a statement. Alternate translation: “ God has turned the wisdom of the world into foolishness” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	1	20	a7zl	figs-rquestion	οὐχὶ ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου?	1	Has not God turned the wisdom of the world into foolishness?	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.” If it would be helpful in your language, you could express the idea behind this question with a statement. Alternate translation: “ God has turned the wisdom of the world into foolishness” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	1	20	y5wx	figs-possession	τὴν σοφίαν τοῦ κόσμου	1		Here Paul uses the possessive form to describe **wisdom** that seems wise according to the standard of this **world**. If it would be helpful in your language, you could express the idea behind this formusing a relative clause. Alternate translation: “the wisdom that this world values” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	1	21	cihg	grammar-connect-logic-result	γὰρ	1		Here, **For** introduces an explanation of how God has turned the wisdom of the world into foolishness ([1:20](../01/20.md)). You could use a word that introduces an explanation in your language or a short phrase that identifies that this verse explains the previous verse. Alternate translation: “That is,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	1	21	eauj	grammar-connect-logic-result	ἐπειδὴ…οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν Θεόν, εὐδόκησεν ὁ Θεὸς	1		Here, **since** introduces the reason for the second half of the verse, which , begins with **God was pleased**. If it would be helpful in your language, you could make this more explicit or break the two pieces into two sentences and use a transition word that indicates result. Alternate translation: “because … the world did not know God through wisdom, therefore God was pleased” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
@@ -124,7 +124,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	1	23	n6u2	figs-hyperbole	Ἰουδαίοις…ἔθνεσιν	1		By using the words translated **Jews** and **Gentiles**, Paul is not saying that every single Jewish and Gentile person responds to the gospel in these ways. Instead, he is generalizing, identifying common patterns among people who are Jewish and Gentile. If it would be helpful in your language, you could express this form by clarifying that not all **Jews** and **Gentiles** are meant. Alternate translation: “to most Jews … to most Gentiles” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
 1CO	1	24	xgw1	grammar-connect-logic-contrast	δὲ	1		Here Paul uses **But** to contrast **the called** and the “Jews” and “Gentiles” in [1:23](../01/23.md). If it would be helpful in your language, you could express this connection with a word or phrase that contrasts people and their thinking. Alternate translation: “In contrast with them,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
 1CO	1	24	i7l4	figs-infostructure	αὐτοῖς…τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν Θεοῦ δύναμιν, καὶ Θεοῦ σοφίαν	1		Paul here puts the people he is talking about first before he makes a statement about them. If this is unnatural in your language, you could: (1) phrase the sentence so that **the called** is the subject of the whole sentence. Alternate translation: “those who are called, both Jews and Greeks, know that Christ is the power of God and the wisdom of God” (2) move **to the called** to the end of the sentence. Alternate translation: “Christ is the power of God and the wisdom of God to those who are called, both Jews and Greeks” (See: [[rc://en/ta/man/translate/figs-infostructure]])
-1CO	1	24	h7iw	figs-123person	αὐτοῖς…τοῖς κλητοῖς	1	to those whom God has called	Paul uses the third person to speak about those whom God has called, because he is speaking of the group as a category in comparison with Jews who find the gospel a stumbling block and Gentiles who find the gospel to be foolish. He does not use the third person because he excludes himself or the Corinthians from this category. If it would be helpful in your language, you could express the idea behind this formwith the first person. Alternate translation: “to those of us who are called” (See: [[rc://en/ta/man/translate/figs-123person]])
+1CO	1	24	h7iw	figs-123person	αὐτοῖς…τοῖς κλητοῖς	1	to those whom God has called	Paul uses the third person to speak about those whom God has called, because he is speaking of the group as a category in comparison with Jews who find the gospel a stumbling block and Gentiles who find the gospel to be foolish. He does not use the third person because he excludes himself or the Corinthians from this category. If it would be helpful in your language, you could express the idea behind this form with the first person. Alternate translation: “to those of us who are called” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	1	24	appp	figs-activepassive	τοῖς κλητοῖς	1		If your language does not use the passive form in this way, you can 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 those who are **called** rather than the person doing the “calling.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “whom God has called” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	1	24	pt5x	translate-unknown	Ἕλλησιν	1		Here, **Greeks** does not refer only to people who are ethnically Greek. However, it also does not refer to everyone who is not a Jew. Rather, it refers to people who speak the Greek language and who value the philosophy and education that are part of Greek culture. If it would be helpful in your language, you could express the meaning of this word with a word or phrase that identifies these people by their interests and values more than by their ethnicity. Alternate translation: “people who value Greek philosophy” or “people who had a Greek education” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	1	24	hu1s	figs-metonymy	Χριστὸν	1	Christ as the power and the wisdom of God	Here, the word **Christ** could refer to: (1) the message about the work of Christ. Alternate translation: “the message about Christ” (2) the work of Christ, especially his death. Alternate translation: “Christ’s work” or “Christ’s death” (See: [[rc://en/ta/man/translate/figs-metonymy]])
@@ -133,7 +133,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	1	25	fst8	grammar-connect-logic-result	ὅτι	1		Here, **For** introduces the reason why the seemingly foolish message about Christ is power and wisdom ([1:24](../01/24.md)). If it would be helpful in your language, you could express this connection with a word that introduces a reason or a short phrase that connects this verse to the previous verse or verses. Alternate translation: “God works through foolishness because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	1	25	h9hh	figs-irony	τὸ μωρὸν τοῦ Θεοῦ…τὸ ἀσθενὲς τοῦ Θεοῦ	1	the foolishness of God is wiser than people, and the weakness of God is stronger than people	Paul describes God as having **foolishness** and **weakness**. He does not actually think that God is weak and foolish, but he is speaking of them from the perspective of the world and its wisdom. From the perspective of the world, Paul’s God is indeed foolish and weak. What Paul means to say is that what the world sees as **foolishness** and **weakness** is still **wiser** and **stronger** than anything that humans have to offer. If it would be helpful in your language, you could express this way of speaking with an expression that indicates that Paul is using irony or speaking from another person’s perspective. Alternate translation: “the apparent foolishness of God … the apparent weakness of God” (See: [[rc://en/ta/man/translate/figs-irony]])
 1CO	1	25	esc9	figs-gendernotations	τῶν ἀνθρώπων	-1		The words translated **men** in both places in this verse do not refer just to male people. Rather, Paul means any human of any sex. If it would be helpful in your language, you could translate **men** to refer to both genders or use a gender-neutral word. Alternate translation: “women and men … women and men” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
-1CO	1	25	jydy	figs-possession	τὸ μωρὸν τοῦ Θεοῦ…ἐστίν	1		Here Paul uses the possessive form to describe **foolishness** that comes from **God**. If it would be helpful in your language, you could express the idea behind this formwith a phrase that indicates that **God** does **foolishness**. Alternate translation: “the foolish things that God does are” (See: [[rc://en/ta/man/translate/figs-possession]])
+1CO	1	25	jydy	figs-possession	τὸ μωρὸν τοῦ Θεοῦ…ἐστίν	1		Here Paul uses the possessive form to describe **foolishness** that comes from **God**. If it would be helpful in your language, you could express the idea behind this form with a phrase that indicates that **God** does **foolishness**. Alternate translation: “the foolish things that God does are” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	1	25	uciw	figs-ellipsis	σοφώτερον τῶν ἀνθρώπων ἐστίν	1		Paul does not include all the words that are needed in many languages to make a complete comparison. If you do need these words in your language, you could add whatever is needed to make the comparison complete, such “the wisdom.” Alternate translation: “is wiser than the wisdom of men” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	1	25	gnpe	figs-possession	τὸ ἀσθενὲς τοῦ Θεοῦ	1		Here Paul uses the possessive form to describe **weakness** that comes from **God**. If it would be helpful in your language, you could express this form by translating this idea with a phrase that indicates that **God** does **weakness**. Alternate translation: “the weak things that God does are” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	1	25	i7pl	figs-ellipsis	ἰσχυρότερον τῶν ἀνθρώπων	1		Paul does not include all the words that are needed in many languages to make a complete comparison. If you do need these words in your language, you could add whatever is needed to make the comparison complete, such “the strength.” Alternate translation: “stronger than the strength of men” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
@@ -146,7 +146,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	1	26	pws2	figs-idiom	κατὰ σάρκα	1	wise according to the flesh	Here Paul uses the phrase **according to {the} flesh** to refer to human ways of thinking. If it would be helpful in your language, you could express the meaning of this phrase by stating the idiom **according to {the} flesh** with a phrase that refers to human values or perspectives. Alternate translation: “according to human definitions” or “according to what humans value” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	1	27	qjvd	grammar-connect-logic-contrast	ἀλλὰ	1		Here Paul uses **But** to introduce a contrast. He is contrasting **God chose the foolish {things}** with what a person might expect about how God would treat foolish and weak people like the Corinthians. He is not contrasting how **God chose the foolish {things}** with the statements in the previous verse about the foolishness and weakness of the Corinthians. If it would be helpful in your language, you could express this contrast by clarifying that Paul writes **But** to contrast this statement with what a person might expect about God. Alternate translation: “Despite what might be expected,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
 1CO	1	27	qv5l	figs-parallelism	τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ Θεός, ἵνα καταισχύνῃ τοὺς σοφούς; καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ Θεός, ἵνα καταισχύνῃ τὰ ἰσχυρά	1	God chose … wise. God chose … strong	Here Paul makes two very similar statements in which **foolish** goes with **weak** and **wise** goes with **strong**. These two statements are almost synonymous, and Paul repeats himself to emphasize the point. If it would be helpful in your language, you could combine the two sentences into one. Alternate translation: “God chose the unimportant things of the world in order that he might shame the important things” or “God chose the foolish and weak things of the world in order that he might shame the wise and strong” (See: [[rc://en/ta/man/translate/figs-parallelism]])
-1CO	1	27	r4ly	figs-possession	τὰ μωρὰ τοῦ κόσμου…τὰ ἀσθενῆ τοῦ κόσμου	1		Paul uses the possessive form twice to clarify that the **foolish {things}** and **weak {things}** are only **foolish** and **weak** from the perspective of the **world**. If it would be helpful in your language, you could express the idea behind this formwith a phrase such as “according to the world.” Alternate translation: “things that are foolish according to the world … things that are weak according to the world” (See: [[rc://en/ta/man/translate/figs-possession]])
+1CO	1	27	r4ly	figs-possession	τὰ μωρὰ τοῦ κόσμου…τὰ ἀσθενῆ τοῦ κόσμου	1		Paul uses the possessive form twice to clarify that the **foolish {things}** and **weak {things}** are only **foolish** and **weak** from the perspective of the **world**. If it would be helpful in your language, you could express the idea behind this form with a phrase such as “according to the world.” Alternate translation: “things that are foolish according to the world … things that are weak according to the world” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	1	27	gdob	figs-synecdoche	τοῦ κόσμου	-1		When Paul uses **the world** in this context, he is not referring primarily to everything that God has made. Rather, he uses **the world** to refer to human beings. If it would be helpful in your language, you could express **the world** with an expression that refers to human beings in general. Alternate translation: “of people … of people” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 1CO	1	27	iwho	grammar-connect-logic-goal	ἵνα	-1		Here, **in order that** could introduce: (1) the purpose for which **God chose the foolish {things} of the world** and **the weak {things} of the world**. Alternate translation: “so that … so that” (2) what happened when **God chose the foolish {things} of the world** and **the weak {things} of the world**. Alternate translation: “with the result that … with the result that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
 1CO	1	27	vtzx	figs-nominaladj	τοὺς σοφούς…τὰ ἰσχυρά	1		Paul uses the adjective **wise** to describe a group of people, and he uses the adjective **strong** to describe a group of people and things. Your language may use adjectives in the same way. If not, you could translate these two adjectives with noun phrases. Alternate translation: “people who are wise … people and things which are strong” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
@@ -178,20 +178,20 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 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 it would be helpful in your language, you could express **boast in the Lord** with 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\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.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.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.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 it would be helpful in your language, you could express the idea behind this connectionwith 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	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 it would be helpful in your language, you could express the idea behind this connection 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 it would be helpful in your language, you could express **brothers** with a non gendered 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 it would be helpful in your language, 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]])
 1CO	2	1	o0vw	grammar-connect-time-background	ἐλθὼν πρὸς ὑμᾶς	1		The phrase **having come to you** gives background information. It describes what happened before Paul **did not come with superiority of speech or of wisdom**. If it would be helpful in your language, you could express this connection by clarifying by using a word that introduces action that has already occurred. Alternate translation: “after I came to you” or “when I came to you” (See: [[rc://en/ta/man/translate/grammar-connect-time-background]])
 1CO	2	1	mioj	figs-go	ἐλθὼν πρὸς ὑμᾶς…ἦλθον οὐ	1		Here Paul is speaking about how he had previously visited the Corinthians. Use a form in your language that refers to a past visit. Alternate translation: “after arriving where you live, did not arrive” (See: [[rc://en/ta/man/translate/figs-go]])
 1CO	2	1	o3ks	figs-possession	ὑπεροχὴν λόγου ἢ σοφίας	1		Here Paul uses the possessive form to describe **speech** and **wisdom** that have **superiority**. If it would be helpful in your language, you could express the idea behind the meaning of this form by translating **superiority** as an adjective. Alternate translation: “superior speech or superior wisdom” (See: [[rc://en/ta/man/translate/figs-possession]])
-1CO	2	1	ikmt	translate-unknown	ὑπεροχὴν λόγου ἢ σοφίας	1		Here, **superiority** refers to how something or someone has more authority, skill, knowledge, or power than something or someone else. If it would be helpful in your language, you could express the idea behind the meaning of this wordwith a comparable word or a short description. Alternate translation: “greatness of speech or of wisdom” or “speech or wisdom that was better than what others have” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	2	1	ikmt	translate-unknown	ὑπεροχὴν λόγου ἢ σοφίας	1		Here, **superiority** refers to how something or someone has more authority, skill, knowledge, or power than something or someone else. If it would be helpful in your language, you could express the idea behind the meaning of this word with a comparable word or a short description. Alternate translation: “greatness of speech or of wisdom” or “speech or wisdom that was better than what others have” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	2	1	kxie	grammar-connect-time-simultaneous	σοφίας, καταγγέλλων ὑμῖν τὸ μυστήριον τοῦ Θεοῦ	1		The phrase **proclaiming to you the mystery of God** gives the situation in which Paul **did not come with superiority of speech or of wisdom**. If it would be helpful in your language, you could make it explicit by including a word that indicates that these things are happening at the same time. Alternate translation: “or wisdom when I proclaimed to you the mystery of God” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
 1CO	2	1	nam8	figs-possession	τὸ μυστήριον τοῦ Θεοῦ	1		Here Paul uses the possessive form to describe a **mystery** that is: (1) revealed by God. Alternate translation: “the mystery given by God” or “the mystery from God” (2) about God. Alternate translation: “the mystery about God” or “the mystery concerning God” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	2	1	xu7t	translate-textvariants	μυστήριον	1		In Paul’s language, **mystery** and “testimony” look and sound very similar. While some early and important manuscripts have “testimony” here, other early and important manuscripts have **mystery**. Unless there is a good reason to translate “testimony,” it is best to follow the ULT here. (See: [[rc://en/ta/man/translate/translate-textvariants]])
 1CO	2	2	a2g9	figs-hyperbole	οὐ…ἔκρινά τι εἰδέναι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν	1	I decided to know nothing … except Jesus Christ	Here Paul speaks as if he decides to forget all his knowledge and become ignorant of everything except **Jesus Christ**. This is an exaggeration that the Corinthians would have understood as emphasis on Paul’s sharp focus on **Jesus Christ** as the one thing he wished to tell the Corinthians about. If it would be helpful in your language, you could express this exaggeration with a phrase that indicates that it is an exaggeration or express the idea plainly. Alternate translation: “I decided to speak among you only about Jesus Christ” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
 1CO	2	2	nk9r	grammar-connect-exceptions	οὐ…ἔκρινά τι εἰδέναι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν, καὶ τοῦτον ἐσταυρωμένον	1		If it would appear in your language that Paul makes a strong statement about knowing nothing and then contradicts it, you could reword this sentence so that there is no **except**. Alternate translation: “I decided that among you I would only know Jesus Christ and him crucified” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
 1CO	2	2	zvge	figs-activepassive	τοῦτον ἐσταυρωμένον	1		If your language does not use the passive form in this way, you can 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 **Jesus Christ** who was **crucified** rather than the person doing the “crucifying.” If you must state who does the action, you can express the idea with: (1) **Christ** as the subject. Alternate translation: “how he laid down his life on the cross” (2) an indefinite or vague subject. Alternate translation: “how they crucified him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	2	3	xen3	grammar-connect-words-phrases	κἀγὼ	1		Here, **And I** is the same word Paul used to introduce [2:1](../02/01.md). It again introduces how Paul himself fits into the pattern he introduced in the last chapter. Just as God chooses the weak and the foolish, Paul himself was weak and foolish. If it would be helpful in your language, you could express the idea behind this connectionwith a word or phrase that introduces an example or a comparison. Alternate translation: “Just as I did not use superior words and wisdom, I myself” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	2	3	xen3	grammar-connect-words-phrases	κἀγὼ	1		Here, **And I** is the same word Paul used to introduce [2:1](../02/01.md). It again introduces how Paul himself fits into the pattern he introduced in the last chapter. Just as God chooses the weak and the foolish, Paul himself was weak and foolish. If it would be helpful in your language, you could express the idea behind this connection with a word or phrase that introduces an example or a comparison. Alternate translation: “Just as I did not use superior words and wisdom, I myself” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	2	3	s9lp		κἀγὼ…ἐγενόμην πρὸς ὑμᾶς	1	I was with you	Alternate translation: “And I remained with you”
 1CO	2	3	e8li	figs-abstractnouns	ἐν ἀσθενείᾳ, καὶ ἐν φόβῳ, καὶ ἐν τρόμῳ πολλῷ,	1	in weakness	If your language does not use abstract nouns for the ideas behind **weakness**, **fear**, and **trembling**, you can express the ideas by using adjectives or verbs. Alternate translation: “as a weak, fearful, and frequently trembling person” or “while I ailed, feared, and often trembled” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	2	4	lewv	figs-ellipsis	ὁ λόγος μου καὶ τὸ κήρυγμά μου, οὐκ ἐν πειθοῖς σοφίας λόγοις	1		Here Paul does not use the verb **{were}** in his sentence. In English, this word is essential, so it has been included in the ULT. If you can translate this sentence without **{were}**, you could do so here. Otherwise, you could retain **{were}** as it appears in the ULT. (See: [[rc://en/ta/man/translate/figs-ellipsis]])
@@ -301,7 +301,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	3	3	m712	figs-nominaladj	σαρκικοί	-1	still fleshly	Paul is using the adjective **fleshly** 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 adjective with a noun phrase. Alternate translation: “fleshly people … fleshly people” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 1CO	3	3	o618	figs-abstractnouns	ὅπου…ἐν ὑμῖν ζῆλος καὶ ἔρις	1		If your language does not use abstract nouns for the ideas behind **jealousy** and **strife**, you can express the ideas by using verbs such as “being jealous” and “fighting.” Alternate translation: “where you are jealous and fight with one another” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	3	3	s1uy	figs-metonymy	ὅπου	1		The word **where** often refers to space. However, here Paul uses it to indicate that something exists without focusing on exactly **where** in space that thing is. Instead of identifying a specific location, it identifies existence. If it would be helpful in your language, you could express the idea behind **where**by using a word that refers to whether something exists or not. Alternate translation: “if there is” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-1CO	3	3	k5ll	figs-rquestion	οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε?	1	are you not living according to the flesh, and are you not walking by human standards?	Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If it would be helpful in your language, you could express the idea behind this questionwith a statement that draws a conclusion from the **jealousy** and the **strife**. Alternate translation: “you are fleshly and walking according to men” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	3	3	k5ll	figs-rquestion	οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε?	1	are you not living according to the flesh, and are you not walking by human standards?	Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If it would be helpful in your language, you could express the idea behind this question with a statement that draws a conclusion from the **jealousy** and the **strife**. Alternate translation: “you are fleshly and walking according to men” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	3	3	oz5v	figs-hendiadys	καὶ	2		Here Paul uses **and** to introduce a definition of what **fleshly** means. It means **walking according to men**. If you cannot use **and** to introduce a definition or explanation, you could use another word or phrase that does introduce a definition or explanation. If you use one of the following alternate translations, you may need to add a comma before it. Alternate translation: “that is, are you not” or “which means” (See: [[rc://en/ta/man/translate/figs-hendiadys]])
 1CO	3	3	as2u	figs-metaphor	κατὰ ἄνθρωπον περιπατεῖτε	1		Paul speaks of behavior in life as if it were **walking**. If **walking** would not be understood as a description of a person’s way of life in your language, you could express the idea with a comparable metaphor or plainly. Alternate translation: “behaving as men do” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	3	3	ljri	figs-idiom	κατὰ ἄνθρωπον	1		Here Paul speaks of behavior that is **according to men**. He uses this phrase to refer to behaviors done by people who think and act in only human ways. These people do not have God’s Spirit, so they “walk” according to the values and goals of this world. If it would be helpful in your language, you could express the idea behind **according to men**by using a word or phrase that refers to things and behaviors valued by people who do not believe. Alternate translation: “according to what mere humans value” or “according to this world” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -311,7 +311,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	3	4	rmtq	figs-quotations	ἐγὼ…εἰμι Παύλου…ἐγὼ Ἀπολλῶ	1		If you cannot use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “that he or she is of Paul … that he or she is of Apollos” (See: [[rc://en/ta/man/translate/figs-quotations]])
 1CO	3	4	g68p	figs-possession	ἐγὼ…εἰμι Παύλου…ἐγὼ Ἀπολλῶ	1		Just as in [1:12](../01/12.md), Paul uses the possessive form to indicate that people are claiming to be part of a specific leader’s group. If it would be helpful in your language, you could express the idea behind this form with a word such as “belong” or “follow.” Alternate translation: “‘I follow Paul’ … ‘I follow Apollos’” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	3	4	zsby	translate-names	Παύλου…Ἀπολλῶ	1		**Paul** and **Apollos** are the names of two men. (See: [[rc://en/ta/man/translate/translate-names]])
-1CO	3	4	s96g	figs-rquestion	οὐκ ἄνθρωποί ἐστε?	1	are you not living as human beings?	Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If it would be helpful in your language, you could express the idea behind this questionwith a statement that draws a conclusion from what Paul says the Corinthians are saying. Alternate translation: “you are men” or “this shows that you are men” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	3	4	s96g	figs-rquestion	οὐκ ἄνθρωποί ἐστε?	1	are you not living as human beings?	Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If it would be helpful in your language, you could express the idea behind this question with a statement that draws a conclusion from what Paul says the Corinthians are saying. Alternate translation: “you are men” or “this shows that you are men” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	3	4	mmlq	figs-explicit	ἄνθρωποί	1		When Paul says that the Corinthians are **men**, he means that they are “only” or “merely” **men**. He is not identifying them as humans. Rather, he means that they are acting and speaking from “merely human” perspective rather than from God’s perspective, a perspective they can share if they have God’s Spirit. If it would be helpful in your language, you could add a word or phrase that clarifies that **men** refers to a “merely human” view of the world. Alternate translation: “merely men” or “speaking from a human perspective” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	3	4	te5r	figs-gendernotations	ἄνθρωποί	1		Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **men** with a non-gendered word or refer to both genders. Alternate translation: “humans” or “men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	3	5	typo	grammar-connect-words-phrases	οὖν	1		Here, **then** introduces a further stage in Paul’s argument. He has argued in [3:4](../03/04.md) that **Paul** and **Apollos** should not be treated as leaders of groups. In this verse, he goes on to explain how he thinks that **Paul** and **Apollos** should be treated, which is as servants of Christ. Thus, the word translated **then** introduces who **Paul** and **Apollos** really are. If it would be helpful in your language, you could leave **then** untranslated or use a word that introduces the next step in an argument. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “therefore,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
@@ -386,7 +386,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	3	15	ups4	translate-unknown	ζημιωθήσεται	1	he will suffer loss	The phrase **he will suffer loss** expresses the opposite of “receiving a reward.” Instead of gaining honor and money, the person loses honor and money. If it would be helpful in your language, you could express the idea behind **he will suffer loss**by using a phrase that refers to losing honor and money. Alternate translation: “he will lose honor and money” or “he will be deprived of any reward” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	3	15	w1zv	figs-activepassive	αὐτὸς δὲ σωθήσεται	1	but he himself will be saved	If your language does not use the passive form in this way, you can 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 **he** who will **be saved** rather than the person doing the “saving.” you can express the idea with **he** saving **himself** or **he** not perishing. Alternate translation: “but he will not perish” or “but he will save himself” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	3	15	vdvl	figs-rpronouns	αὐτὸς…σωθήσεται	1	but he himself will be saved	Here, **himself** focuses attention on **he**. If **himself** would not draw attention in this way in your language, you could express the attention or focus in another way. Alternate translation: “he will be saved” or “he indeed will be saved” (See: [[rc://en/ta/man/translate/figs-rpronouns]])
-1CO	3	16	uq2g	figs-rquestion	οὐκ οἴδατε ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν?	1	Do you not know that you are God’s temple and that the Spirit of God lives in you?	Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing by reminding them of something that they should already know. The question assumes that the answer is “yes.” If it would be helpful in your language, you could express the idea behind this questionwith an emphatic statement. Alternate translation: “you know that you are a temple of God, and you know that the Spirit of God lives in you” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	3	16	uq2g	figs-rquestion	οὐκ οἴδατε ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν?	1	Do you not know that you are God’s temple and that the Spirit of God lives in you?	Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing by reminding them of something that they should already know. The question assumes that the answer is “yes.” If it would be helpful in your language, you could express the idea behind this question with an emphatic statement. Alternate translation: “you know that you are a temple of God, and you know that the Spirit of God lives in you” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	3	16	yc1g	figs-exmetaphor	οὐκ οἴδατε ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν?	1		Here Paul develops the metaphor about constructing a building in new ways. First, he says that the Corinthians together are **a temple of God**, which is a specific type of building. The **temple of God** was the place where God was present in a special way. Paul is thus identifying the Corinthians as people among whom God is present in the same kind of special way. Second, he says that the Corinthians together are the house or city in which the **Spirit of God lives**. The house or city in which someone lives is where they are always present. Paul is thus saying that the Holy Spirit is always present with the Corinthians. If it would be helpful in your language, you could express the meaning of Paul’s metaphors with a comparable metaphor or express the idea in nonfigurative language. Alternate translation: “Do you not know that you are the sacred shrine where God dwells, and you are the country in which the Spirit of God has residency?” or “Do you not know that God is present among you, and the Spirit of God is always with you?” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
 1CO	3	17	pc0d	figs-exmetaphor	εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός; ὁ γὰρ ναὸς τοῦ Θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς.	1		Here Paul finishes the metaphor about the temple that he began in [3:16](../03/16.md). He notes that, because God’s temple is **holy**, God will **destroy** anyone who **destroys** the temple. He then again repeats that the Corinthians **are** the temple. By speaking in this way, Paul wishes to remind everyone among the Corinthian believers that “destroying” the unity of the believers is like “destroying” the **temple**, and God will act in response to this like he would if someone “destroyed” his **temple**. If it would be helpful in your language, you could express this metaphor with a comparable metaphor or express the idea plainly. Alternate translation: “If anyone desecrates God’s sacred shrine, God will punish that person. For the sacred shrine is holy, and you are God’s sacred shrine” or “If anyone divides the place of God’s presence, God will punish that person. For wherever God’s presence can be found is holy, and you are the place where God’s presence can be found” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
 1CO	3	17	pv8w	grammar-connect-condition-hypothetical	εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός	1		Here Paul uses **If** to introduce a true possibility. He means that a person might destroy God’s temple, or that person might not. He then specifies the consequence if someone does destroy God’s temple. If it would be helpful in your language, you could express this form by stating the **If** statement by using a relative clause. Alternate translation: “God will destroy anyone who destroys the temple of God” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
@@ -506,7 +506,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	4	13	xvn4	figs-exclusive	παρακαλοῦμεν…ἐγενήθημεν	1		Here, **we** refers to Paul and other “apostles.” It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	4	13	l3ns	grammar-connect-time-simultaneous	δυσφημούμενοι	1		The phrase **being slandered** identifies the situation in which Paul and other apostles **comfort**. If it would be helpful in your language, you could: (1) include a word such as “when” to indicate that these actions happen at the same time. Alternate translation: “Any time we are slandered” (2) include a word such as “although” to indicate that these actions are in contrast with each other. Alternate translation: “Although we are slandered” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
 1CO	4	13	a6hp	figs-activepassive	δυσφημούμενοι	1	When we are slandered	If your language does not use the passive form in this way, you can 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 those who are **slandered** rather than the people doing the “slandering.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “others slandering us” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	4	13	p0fd	figs-simile	ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα	1		Here Paul says that he and other apostles are like **scum** and **refuse**, both of which are words that describe garbage. Paul speaks in this way to show that **the world** considers him and other apostles to be worthless, just like garbage is worthless and should be thrown away. If it would be helpful in your language, you could express the idea behind this similewith a comparable image or plainly. Alternate translation: “We have no value according to the world’s perspective” or “We have become like a heap of garbage” (See: [[rc://en/ta/man/translate/figs-simile]])
+1CO	4	13	p0fd	figs-simile	ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα	1		Here Paul says that he and other apostles are like **scum** and **refuse**, both of which are words that describe garbage. Paul speaks in this way to show that **the world** considers him and other apostles to be worthless, just like garbage is worthless and should be thrown away. If it would be helpful in your language, you could express the idea behind this simile with a comparable image or plainly. Alternate translation: “We have no value according to the world’s perspective” or “We have become like a heap of garbage” (See: [[rc://en/ta/man/translate/figs-simile]])
 1CO	4	13	uubg	figs-doublet	περικαθάρματα τοῦ κόσμου…πάντων περίψημα	1		Here Paul uses two different words for garbage. The word **scum** refers to what people throw away after they clean something. The word **refuse** refers to dirt or filth that people wipe or scrub off an object. Paul uses two very similar words in order to emphasize that the world thinks that he and other apostles are like garbage. If your language does not use repetition in this way, you can combine these phrases. Alternate translation: “the filthy scum of all the world” (See: [[rc://en/ta/man/translate/figs-doublet]])
 1CO	4	13	gqxj	figs-possession	περικαθάρματα τοῦ κόσμου	1		Here Paul uses the possessive form to describe what **the world** identifies as **scum**. If it would be helpful in your language, you could express this form with a short phrase to clarify that **scum** is what **the world** thinks he and other apostles are. Alternate translation: “what the world considers scum” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	4	13	flf9	figs-synecdoche	τοῦ κόσμου	1		When Paul uses **the world** in this context, he is not referring primarily to everything that God has made. Rather, he uses **the world** to refer to human beings who do not believe in Jesus. If it would be helpful in your language, you could express **the world** with an expression that refers to human beings in general. Alternate translation: “of human beings” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
@@ -588,7 +588,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	5	4	ku2d		τοῦ ἐμοῦ πνεύματος	1		Here, **my spirit** could refer to: (1) Paul’s **spirit**, which would be the part of him that connects with the Corinthians across a distance. Alternate translation: “my own spirit” (2) the Holy Spirit, which connects Paul with the Corinthians, even though they are not physically together. Alternate translation: “my share of God’s Spirit” or “I, by the power of God’s Spirit”
 1CO	5	4	jz43	figs-abstractnouns	σὺν τῇ δυνάμει τοῦ Κυρίου ἡμῶν Ἰησοῦ	1		If your language does not use an abstract noun for the idea behind **power**, you can express the idea by using a verb such as “empower” or “authorize.” Alternate translation: “as people who are empowered by our Lord Jesus” or “as people whom our Lord Jesus has empowered” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	5	5	pqbs	figs-infostructure	παραδοῦναι τὸν τοιοῦτον	1		The phrase **hand {this} man over** identifies the punishment that goes with the verdict that Paul reached when he “judged” him ([5:3](../05/03.md)). If possible, express **hand {this} man over** as the result or the implication of Paul having “already judged” him. Alternate translation: “since I have declared this man guilty, hand him over” (See: [[rc://en/ta/man/translate/figs-infostructure]])
-1CO	5	5	xcf6	figs-metaphor	παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ	1	hand this man over to Satan	The phrase **hand** someone **over to** someone else refers to transferring a person from one authority to another. Here, then, Paul wants the Corinthians to transfer **{this} man** from under the authority of the church to under the authority of **Satan**. If it would be helpful in your language, you could express the idea behind this figure of speechwith a comparable idiom or plainly. Alternate translation: “turn this man over to Satan” or “put this man under Satan’s authority” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	5	5	xcf6	figs-metaphor	παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ	1	hand this man over to Satan	The phrase **hand** someone **over to** someone else refers to transferring a person from one authority to another. Here, then, Paul wants the Corinthians to transfer **{this} man** from under the authority of the church to under the authority of **Satan**. If it would be helpful in your language, you could express the idea behind this figure of speech with a comparable idiom or plainly. Alternate translation: “turn this man over to Satan” or “put this man under Satan’s authority” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	5	5	xmig	grammar-connect-logic-result	εἰς ὄλεθρον τῆς σαρκός	1		Here, **for** introduces the result of “handing this man over to Satan.” If **for** would not indicate result in your language, use a word or phrase that does introduce a result. Alternate translation: “with the result that his flesh is destroyed” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	5	5	nq4y	translate-unknown	εἰς ὄλεθρον τῆς σαρκός	1	for the destruction of the flesh	This phrase could be a reference to the **destruction** of: (1) the parts of the **man** that are weak and sinful, which would indicate cleansing or sanctification. Alternate translation: “so that he will not continue to live sinfully” (2) the man’s physical body, which would mean either by physical suffering or death. Alternate translation: “so that he suffers in his body” or “for the death of his body” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	5	5	jg1u	figs-possession	εἰς ὄλεθρον τῆς σαρκός	1		Here Paul uses the possessive form to clarify that **destruction** will happen to **the flesh**. If your language does not use this form to express that idea, you can translate **destruction** with a verb such as “destroy.” Alternate translation: “to destroy the flesh” (See: [[rc://en/ta/man/translate/figs-possession]])
@@ -599,7 +599,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	5	5	ny5b	figs-explicit	ἐν τῇ ἡμέρᾳ τοῦ Κυρίου	1		Here Paul uses the words translated **day of the Lord** in the same way the Old Testament uses them: to refer to an event in which God saves his people and punishes his enemies. Paul specifically refers to the event in which Jesus returns to judge everyone. If it would be helpful in your language, you could translate **day of the Lord** by including more words that clarify what Paul means by **day**. Alternate translation: “on the day when the Lord returns” or “when the Lord comes to judge everyone” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	5	6	h2hk		οὐ καλὸν τὸ καύχημα ὑμῶν	1	Your boasting is not good	Alternate translation: “Your boasting is bad”
 1CO	5	6	mucf	figs-explicit	μικρὰ ζύμη, ὅλον τὸ φύραμα ζυμοῖ	1		In [5:6–8](../05/6.md), Paul speaks about **yeast** and “dough.” Verses 7–8 clarify that Paul is thinking about the “Passover.” In this Jewish festival, people would remove all the **yeast** from their houses and only bake dough that was not fermented (“unleavened bread”). See [Exodus 12:1–28](../exo/12/01.md). In this verse, then, the **yeast** does not represent a good thing. Rather, it is supposed to be removed from the house, but any **yeast** that is left will still “leaven” a whole loaf. If your language would not consider **yeast** to be a bad thing when mixed into dough, you could include a word or phrase that indicates that the **yeast** is not wanted in the dough. Alternate translation: “a little yeast leavens a whole loaf that is meant to be unleavened” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	5	6	n9w0	figs-rquestion	οὐκ οἴδατε ὅτι μικρὰ ζύμη, ὅλον τὸ φύραμα ζυμοῖ?	1		Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing by reminding them of something that they should already know. The question assumes that the answer is “yes.” If it would be helpful in your language, you could express the idea behind this questionwith an emphatic statement. Alternate translation: “You know that a little yeast leavens the whole loaf” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	5	6	n9w0	figs-rquestion	οὐκ οἴδατε ὅτι μικρὰ ζύμη, ὅλον τὸ φύραμα ζυμοῖ?	1		Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing by reminding them of something that they should already know. The question assumes that the answer is “yes.” If it would be helpful in your language, you could express the idea behind this question with an emphatic statement. Alternate translation: “You know that a little yeast leavens the whole loaf” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	5	6	ng4m	figs-exmetaphor	μικρὰ ζύμη, ὅλον τὸ φύραμα ζυμοῖ	1	Do you not know that a little yeast leavens the whole loaf?	Here, **yeast** refers to anything that is added to bread dough to make it ferment and rise. This could be **yeast** itself or dough that is already fermented (“leaven”). Paul here uses this metaphor to indicate that, just like even a little bit of **yeast** will “leaven” **the whole loaf**, so a little bit of sin, or one person who sins, will affect the whole church. Therefore, the Corinthians believers should not “boast,” since the one person who is sinning among them denigrates the whole church. Since this metaphor is based on material from the Old Testament, you should try to preserve the form in your language. You could use a simile, or if necessary, you could use a comparable metaphor. Alternate translation: “sin is like yeast: a little yeast leavens the whole loaf” or “one bad apple spoils the whole barrel” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
 1CO	5	7	b8fi	figs-explicit	ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι. καὶ γὰρ τὸ Πάσχα ἡμῶν ἐτύθη, Χριστός	1		Just as in [5:6](../05/06.md) and [5:8](../05/08.md), Paul is thinking about the Jewish festival of **Passover**. During this festival, people would remove all the **yeast** from their houses and only bake **unleavened bread**, that is, bread that is not fermented. Additionally, a **lamb** would be sacrificed and eaten. The **lamb** would remind the people about how God had delivered them from slavery in the land of Egypt. See [Exodus 12:1–28](../exo/12/01.md). If your readers would not infer this information, you could include a footnote that explains **Passover** and how it relates to **yeast** and a **Lamb**. (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	5	7	mpra	figs-exmetaphor	ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι	1		Here Paul speaks about how Jews would **clean out the old yeast** during the festival of Passover and only bake **unleavened bread**. Just like in [5:6](../05/06.md), he compares sin to **yeast**. By speaking in this way, he urges the Corinthians to **clean out** the person who is sinning. Then, they will be like **new dough**, like **unleavened bread**, that is, without sin. Since this metaphor is based on material from the Old Testament, you should try to preserve the form in your language. You could use a simile, or if necessary, you could use a comparable metaphor. Alternate translation: “Clean out the old yeast, that is, sin, so that you may be new dough, just as you are unleavened bread” or “Clean out the bad apple so that you may be a fresh barrel, just as you are fresh apples” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
@@ -635,11 +635,11 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	5	11	ypib	translate-unknown	ἅρπαξ	1		Here, **swindler** identifies a person who takes money from others dishonestly. If it would be helpful in your language, you could express **swindler** with a word that refers to such people. Alternate translation: “a thief” or “an embezzler” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	5	11	fq7j	figs-explicit	τῷ τοιούτῳ μηδὲ συνεσθίειν	1		In Paul’s culture, to **eat with** someone meant that you accepted them into your social group. Here, he wants the Corinthians not to accept such people into their group. If “eating with” someone does not signify accepting them in your culture, you may need to make that idea explicit. Alternate translation: “Do not even include such a person in your group’s meals” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	5	12	kj1x	grammar-connect-logic-result	γάρ	1		Here, **For** introduces further reasons why Paul wants the Corinthians to focus on “judging” fellow believers but not **those outside**. These reasons continue into the next verse ([5:13](../05/13.md)). If it would be helpful in your language, you could express this connection with a word or phrase that would introduce further reasons. Alternate translation: “Further,” or “For more proof,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
-1CO	5	12	xeu7	figs-rquestion	τί…μοι τοὺς ἔξω κρίνειν?	1	how am I involved with judging those who are outside the church?	Here Paul asks **what to me to judge those outside**, but he is not really asking for information. Rather, the question assumes that the answer is “nothing” or “it does not matter to me,” and Paul uses the question to involve the Corinthians in what he is arguing. If it would be helpful in your language, you could express the idea behind this questionwith a strong negative statement. Alternate translation: “it is nothing to me to judge those outside” or “it is not my business to judge those outside” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	5	12	xeu7	figs-rquestion	τί…μοι τοὺς ἔξω κρίνειν?	1	how am I involved with judging those who are outside the church?	Here Paul asks **what to me to judge those outside**, but he is not really asking for information. Rather, the question assumes that the answer is “nothing” or “it does not matter to me,” and Paul uses the question to involve the Corinthians in what he is arguing. If it would be helpful in your language, you could express the idea behind this question with a strong negative statement. Alternate translation: “it is nothing to me to judge those outside” or “it is not my business to judge those outside” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	5	12	jmxt	figs-ellipsis	τί…μοι	1		Here Paul omits some words that may be required in your language to make a full sentence. You could supply words such as “is it” or “does it matter” to complete the thought. Alternate translation: “what is it to me” or “what does it matter to me” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	5	12	n6on	figs-123person	μοι	1		Here Paul speaks of himself only, but he wants the Corinthians to have the same opinion that he has. If **to me** would cause your readers to misunderstand this point, you could include the Corinthians in this question as well. Alternate translation: “to us” or “to you and me” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	5	12	ncl1	figs-idiom	τοὺς ἔξω…τοὺς ἔσω	1		The phrase **the ones outside** identifies people who do not belong to the group of believers in Corinth. The phrase **the ones inside** identifies the opposite: people who do belong to the group of believers in Corinth. If it would be helpful in your language, you could express these phrases with words or phrases that refer to people who belong to and do not belong to a specific group. Alternate translation: “the outsiders … the insiders” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	5	12	m4s6	figs-rquestion	οὐχὶ τοὺς ἔσω ὑμεῖς κρίνετε?	1	Are you not to judge those inside?	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.” If it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation or statement of obligation. Alternate translation: “But you should judge those inside” or “You do indeed judge those inside” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	5	12	m4s6	figs-rquestion	οὐχὶ τοὺς ἔσω ὑμεῖς κρίνετε?	1	Are you not to judge those inside?	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.” If it would be helpful in your language, you could express the idea behind this question with a strong affirmation or statement of obligation. Alternate translation: “But you should judge those inside” or “You do indeed judge those inside” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	5	13	m1d9	translate-textvariants	κρίνει	1		In Paul’s language, **judges** and “will judge” look and sound very similar. While some early and important manuscripts have “will judge” here, some early and important manuscripts have **judges**. Unless there is a good reason to translate “will judge,” it is best to follow the ULT here. (See: [[rc://en/ta/man/translate/translate-textvariants]])
 1CO	5	13	hvo1	figs-pastforfuture	κρίνει	1		Here, **judges** makes a general statement about what God does. The present tense does not mean that God is currently passing final judgment on **those outside** and will not do so in the future. Rather, Paul has the final judgment in mind. If it would be helpful in your language, you could express the present tense of **judges** with the future tense here. Alternate translation: “will judge” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 1CO	5	13	z45o	figs-idiom	τοὺς…ἔξω	1		The phrase **the ones outside** identifies people who do not belong to the group of believers in Corinth. If it would be helpful in your language, you could express this phrase with a word or phrase that refers to people who do not belong to a specific group. Alternate translation: “the outsiders” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -647,14 +647,14 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	5	13	al7v	figs-quotations	ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν	1		If you cannot use this form in your language, you could translate this command as an indirect quote instead of as a direct quote. Alternate translation: “We read in Scripture that you should remove the evil from among yourselves” (See: [[rc://en/ta/man/translate/figs-quotations]])
 1CO	5	13	h6ry	figs-nominaladj	τὸν πονηρὸν	1		Paul is using the adjective **evil** 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: “people who are evil” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 1CO	6	intro	s6hb			0		# 1 Corinthians 6 General Notes<br><br>## Structure and Formatting<br><br>3. Against sexual immorality (4:16–6:20)<br>      * Against public lawsuits (6:1–8)<br>      * Sins and salvation (6:9–11)<br>      * Flee from sexual immorality (6:12–20)<br><br>## Special Concepts in this Chapter<br><br>### Lawsuits<br><br>In [6:1–8](../06/01.md), Paul speaks about believers taking other believers to court in lawsuits. Paul critiques them for taking their disputes before unbelievers rather than settling them within the church. By the end of the section, Paul says that lawsuits themselves are a “complete defeat” of believers. Paul’s point is that believers will judge angels and the world, so they are quite able to resolve disputes within the church. Therefore, believers should never take other believers to court. In this section, use words and language that describe legal matters in your language. (See: [[rc://en/tw/dict/bible/kt/judge]])<br><br>### Sexual immorality<br><br>In [6:12–20](../06/12.md), Paul discusses “sexual immorality.” This phrase refers generally to any kind of improper sexual activity, and Paul does speak generally in this section. He mentions particularly having sex with prostitutes, but the commands he gives apply to all kinds of sexual activity. The Corinthians seemed to think that they could do whatever they wanted with their bodies, including having sex with anyone. Paul responds that their bodies are united to Christ, and any sexual activity they participate in needs to fit with their union with Christ. Use general words for improper sexual activity in this section. (See: [[rc://en/tw/dict/bible/other/fornication]])<br><br>### Redemption<br><br>In [6:20](../06/20.md), Paul tells the Corinthians that they have been “bought with a price.” He does not state what the price is or whom God bought the Corinthians from. However, it is clear that Paul is speaking about what we call “redemption” here. Paul thinks of the Corinthians as slaves up for sale, and God buys them from their previous owner by paying a price. The previous owner can be understood as sin, death, and evil powers, while the price is Jesus the Son dying for believers. You should not include all these implications in your translation, but you should use words that can be interpreted in this way. (See: [[rc://en/tw/dict/bible/kt/redeem]])<br><br>## Important Figures of Speech in this Chapter<br><br>### “Members” of Christ or of a prostitute<br><br>In [6:15–17](../06/15.md), Paul speaks of a person’s connection to Christ and to a prostitute with the language of “members” and “joining.” When he refers to “members,” he is speaking as if the believer were either a body part of Christ or a body part of a prostitute. He shows how bad it is to be “joined” with a prostitute by speaking as if someone cut a body part off of Christ and attached it to a prostitute instead. That is how closely a person is joined either to Christ or to a prostitute. If possible, preserve the body parts language here. (See: [[rc://*/tw/dict/bible/other/member]])<br><br>### Body as temple<br><br>In [6:19](../06/19.md), Paul speaks as if believers’ bodies are temples of the Holy Spirit. Sometimes he speaks as if the church as a whole is a temple, but here he means that individual believers are all temples. A temple is where a god is specially present, so Paul means that the Holy Spirit is specially present in believers’ bodies. If possible, preserve this metaphor, since it connects to themes throughout the entire Bible. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Rhetorical questions<br><br>In [6:1–7](../06/01.md), [9](../06/09.md), [15–16](../06/15.md), [19](../06/19.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Words for homosexual behavior<br><br>In [6:9](../06/09.md), Paul refers to “male prostitutes” and “those who practice homosexuality.” In Paul’s culture, these words refer to both participants in homosexual activity. The words “male prostitutes” refers to those who are penetrated during sexual activity, while “those who practice homosexuality” refer to those who do the penetrating during sexual activity. If your culture has specific words to describe these things, you could use them here. If your culture does not have such specific words, you could use general phrases like the ULT does, or you could combine the two phrases into one phrase that identifies homosexual activity.<br><br>### Quoting the Corinthians<br><br>In [6:12–13](../06/12.md), Paul quotes words that the Corinthians have said or that they wrote to him. The ULT indicates these words by putting quotation marks around them. Use a natural way in your language to indicate that an author is quoting someone else. (See: [[rc://en/ta/man/translate/writing-quotations]])
-1CO	6	1	gmy5	figs-rquestion	τολμᾷ τις ὑμῶν, πρᾶγμα ἔχων πρὸς τὸν ἕτερον, κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων?	1	does he dare to go … saints?	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. Here, the truthful answer to the question is “they are, but they should not.” Paul asks the question to get the Corinthians to realize how bad going **to court before the unrighteous** is. If it would be helpful in your language, you could express the idea behind this questionwith a “should” statement or a statement of fact. Alternate translation: “Some of you actually dare, having a dispute with another, to go to court before the unrighteous, and not before the saints.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	6	1	gmy5	figs-rquestion	τολμᾷ τις ὑμῶν, πρᾶγμα ἔχων πρὸς τὸν ἕτερον, κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων?	1	does he dare to go … saints?	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. Here, the truthful answer to the question is “they are, but they should not.” Paul asks the question to get the Corinthians to realize how bad going **to court before the unrighteous** is. If it would be helpful in your language, you could express the idea behind this question with a “should” statement or a statement of fact. Alternate translation: “Some of you actually dare, having a dispute with another, to go to court before the unrighteous, and not before the saints.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	1	q5d3	translate-unknown	τολμᾷ	1	dispute	Here, **dare** refers to having confidence or boldness when one should not have confidence or boldness. Use a word or phrase in your language that indicates improper confidence. Alternate translation: “Do … have the audacity” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	6	1	qi57	grammar-connect-time-simultaneous	πρᾶγμα ἔχων πρὸς τὸν ἕτερον	1		The phrase **having a dispute with another** provides the situation in which they are going **to court**. If it would be helpful in your language, you could make it explicit. Alternate translation: “if you have a dispute with another” or “whenever you have a dispute with another” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
 1CO	6	1	jsgt	figs-explicit	τὸν ἕτερον	1		Here, **another** identifies the other person as a fellow believer. If it would be helpful in your language, you could translate **another** with a word or phrase that identifies **another** as a believer. Alternate translation: “another believer” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	6	1	umgg	figs-idiom	κρίνεσθαι ἐπὶ…ἐπὶ	1		The phrase **to go to court before** refers to settling a lawsuit or other legal dispute **before** a judge. If it would be helpful in your language, you could express **go to court before** with a comparable idiom that refers to setting a dispute in a court of law. Alternate translation: “to resolve your lawsuit in the presence of … in the presence of” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	6	2	r8sj	grammar-connect-words-phrases	ἢ	1		The word **Or** introduces an alternate to what Paul speaks about in [6:1](../06/01.md). The Corinthians currently think that going to court in public is fine. Paul gives the true alternative: they **will judge the world** and thus should not need to take their quarrels and lawsuits anywhere else. If it would be helpful in your language, you could express **Or** with a word that signifies a contrast or gives an alternative. Alternate translation: “Rather,” or “On the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	6	2	i1m5	figs-rquestion	ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν?	1	Or do you not know that the believers will judge the world?	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.” If it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “You already know that the saints will judge the world.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	6	2	i67f	figs-rquestion	ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων?	1	If then, you will judge the world, are you not able to settle matters of little importance?	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.” If it would be helpful in your language, you could express the idea behind this questionwith a strong negative or positive statement. Alternate translation: “you are definitely not unworthy of the smallest cases” or “you are definitely worthy of the smallest cases (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	6	2	i1m5	figs-rquestion	ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν?	1	Or do you not know that the believers will judge the world?	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.” If it would be helpful in your language, you could express the idea behind this question with a strong affirmation. Alternate translation: “You already know that the saints will judge the world.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	6	2	i67f	figs-rquestion	ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων?	1	If then, you will judge the world, are you not able to settle matters of little importance?	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.” If it would be helpful in your language, you could express the idea behind this question with a strong negative or positive statement. Alternate translation: “you are definitely not unworthy of the smallest cases” or “you are definitely worthy of the smallest cases (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	2	py6h	grammar-connect-condition-fact	εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος	1		Paul is speaking as if **the world is judged by you** was a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Paul is saying is not certain, then you could translate his words as an affirmative statement. Alternate translation: “because the world is judged by you” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
 1CO	6	2	yq8e	figs-activepassive	ἐν ὑμῖν κρίνεται ὁ κόσμος	1		If your language does not use the passive form in this way, you can 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 world**, which is **judged**, rather than **you**, who do the “judging.” Alternate translation: “you judge the world” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	6	2	jqvf	figs-pastforfuture	κρίνεται	1		Here, **is judged** makes a general statement about what **you**, that is, the **saints**, do. The present tense does not mean that the **saints** are currently passing final judgment and will not do so in the future. Rather, Paul uses the present tense to state a general fact about the **saints**. The judgment itself will occur in the future. If it would be helpful in your language, you could express the present tense of **is judged** with the future tense here. Alternate translation: “will be judged” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
@@ -674,11 +674,11 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	6	5	xnd7	figs-idiom	πρὸς ἐντροπὴν ὑμῖν	1		Here, **to your shame** means that the things that Paul has said should make the Corinthians feel **shame**. If it would be helpful in your language, you could express **to your shame** with a comparable idiom or express the idea plainly. Alternate translation: “to embarrass you” or “to make you feel ashamed” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	6	5	ebh6	figs-abstractnouns	πρὸς ἐντροπὴν ὑμῖν λέγω	1		If your language does not use an abstract noun for the idea behind **shame**, you can express the idea by using a verb such as “shame.” Alternate translation: “I say this to shame you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	6	5	hk4q	figs-idiom	οὕτως οὐκ ἔνι…οὐδεὶς σοφὸς	1		The phrase **{Is it} thus {that} there is not any wise {man}** identifies a situation in which no **wise {man}** can be found. If it would be helpful in your language, you could express this phrase or find it confusing with a comparable expression that identifies a situation in which there are no wise people. Alternate translation: “Is there not a wise man” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	6	5	fue4	figs-rquestion	οὕτως οὐκ ἔνι ἐν ὑμῖν οὐδεὶς σοφὸς, ὃς δυνήσεται διακρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ?	1	Is there no one among you wise enough to settle a dispute between brothers?	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, specifically by making them feel ashamed. The question assumes that the answer is “there should be.” If it would be helpful in your language, you could express the idea behind this questionwith a “should” statement or introduce a statement with “surely.” Alternate translation: “You should have a wise man among you who will be able to discern between his brothers.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	6	5	fue4	figs-rquestion	οὕτως οὐκ ἔνι ἐν ὑμῖν οὐδεὶς σοφὸς, ὃς δυνήσεται διακρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ?	1	Is there no one among you wise enough to settle a dispute between brothers?	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, specifically by making them feel ashamed. The question assumes that the answer is “there should be.” If it would be helpful in your language, you could express the idea behind this question with a “should” statement or introduce a statement with “surely.” Alternate translation: “You should have a wise man among you who will be able to discern between his brothers.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	5	xma9	figs-gendernotations	οὐκ ἔνι…σοφὸς…αὐτοῦ	1		Although the words translated **wise {man}** and **his** are masculine, Paul is using them to refer to anyone, whether man or woman. If it would be helpful in your language, you could express these masculine words with non gendered words or refer to both genders. Alternate translation: “there are not any wise people … their” or “there is not any wise man or woman … his or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	6	5	l1hd	figs-gendernotations	τοῦ ἀδελφοῦ	1	brothers	Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a non gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
-1CO	6	5	o28z	translate-unknown	διακρῖναι ἀνὰ μέσον	1		The phrase **to discern between** refers to making decisions about disputes between people. If it would be helpful in your language, you could express the idea behind this phrasewith a word or phrase that refers to deciding which party is in the right in a dispute. Alternate translation: “to judge between” or “to settle disputes between” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	6	6	m7ls	figs-rquestion	ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται, καὶ τοῦτο ἐπὶ ἀπίστων?	1	But brother goes to court against brother, and this before unbelievers!	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 there will be no verbal answer. Rather, the question is supposed to make the Corinthians feel ashamed. If it would be helpful in your language, you could express the idea behind this questionwith a statement that expresses shock or condemnation. Alternate translation: “brother really goes to court against brother, and this before unbelievers!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	6	5	o28z	translate-unknown	διακρῖναι ἀνὰ μέσον	1		The phrase **to discern between** refers to making decisions about disputes between people. If it would be helpful in your language, you could express the idea behind this phrase with a word or phrase that refers to deciding which party is in the right in a dispute. Alternate translation: “to judge between” or “to settle disputes between” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	6	6	m7ls	figs-rquestion	ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται, καὶ τοῦτο ἐπὶ ἀπίστων?	1	But brother goes to court against brother, and this before unbelievers!	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 there will be no verbal answer. Rather, the question is supposed to make the Corinthians feel ashamed. If it would be helpful in your language, you could express the idea behind this question with a statement that expresses shock or condemnation. Alternate translation: “brother really goes to court against brother, and this before unbelievers!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	6	fyq8	figs-gendernotations	ἀδελφὸς…ἀδελφοῦ	1		Although the words translated **brother** are masculine, Paul is using these words to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brother** with non gendered words or refer to both genders. Alternate translation: “a brother or sister … a brother or sister” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	6	6	dv5g	figs-ellipsis	καὶ τοῦτο ἐπὶ ἀπίστων	1		In this clause, Paul has omitted some words that might be necessary to make a complete thought in your language. If your language needs these words, you could include what action is happening. Alternate translation: “and they do this before unbelievers” or “and they go to court before unbelievers” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	6	7	kvva	figs-infostructure	ἤδη μὲν οὖν ὅλως ἥττημα ὑμῖν ἐστιν, ὅτι κρίματα ἔχετε μεθ’ ἑαυτῶν	1		Here Paul gives the reason for the **defeat** after he mentions the **defeat**. If your language would state the reason first, you could reverse the order of these clauses. Alternate translation: “Therefore, since you have lawsuits among yourselves, this is indeed already a complete defeat for you” (See: [[rc://en/ta/man/translate/figs-infostructure]])
@@ -689,7 +689,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	6	7	ruiy	figs-doublet	διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε? διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε?	1		Here Paul repeats his first question with almost exactly the same words. He does this to emphasize the point he is making. If it would be helpful in your language, you could combine the questions and express the emphasis in another way. Alternate translation: “Why not rather be wronged or cheated?” (See: [[rc://en/ta/man/translate/figs-doublet]])
 1CO	6	7	i5n5	figs-activepassive	ἀδικεῖσθε	1		If your language does not use the passive form in this way, you can 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 those who are **wronged** rather than the person doing the “wronging.” If you must state who does the action, Paul implies that a “fellow believer” does it. Alternate translation: “let a fellow believer wrong you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	6	7	vpy9	figs-activepassive	ἀποστερεῖσθε	1		If your language does not use the passive form in this way, you can 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 those who are **cheated** rather than focusing on the person doing the “cheating.” If you must state who does the action, Paul implies that a “fellow believer” does it. Alternate translation: “let a fellow believer cheat you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	6	8	yfos	grammar-connect-logic-contrast	ἀλλὰ	1		Here, **But** introduces a contrast with what Paul wants them to do, which is to “be wronged” and “cheated” rather than take a fellow believer to court. Here Paul says that they do the exact opposite. Rather than “be wronged” and “cheated,” they actually **wrong** and **cheat** fellow believers. If it would be helpful in your language, you could express the idea behind this connectionwith a phrase that clarifies what Paul is contrasting. Alternate translation: “But instead of being wronged and cheated,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
+1CO	6	8	yfos	grammar-connect-logic-contrast	ἀλλὰ	1		Here, **But** introduces a contrast with what Paul wants them to do, which is to “be wronged” and “cheated” rather than take a fellow believer to court. Here Paul says that they do the exact opposite. Rather than “be wronged” and “cheated,” they actually **wrong** and **cheat** fellow believers. If it would be helpful in your language, you could express the idea behind this connection with a phrase that clarifies what Paul is contrasting. Alternate translation: “But instead of being wronged and cheated,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
 1CO	6	8	ixb9	figs-ellipsis	καὶ τοῦτο ἀδελφούς	1		In this clause, Paul has omitted some words that might be necessary to make a complete thought in your language. If your language needs these words, you could include what action is happening. Alternate translation: “and you do this to your brothers” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	6	8	kk7b	figs-gendernotations	ἀδελφούς	1	your own brothers	Although **brothers** is masculine, Paul is using this word to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a non gendered word or refer to both genders. Alternate translation: “to your brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	6	9	i2ln			0		In [6:9–10](../06/09.md), Paul lists people who do things that are unrighteous. Many of these words are the same words he used in the similar lists in [5:10–11](../05/10.md). It may be helpful to refer to how you translated the words there.
@@ -730,9 +730,9 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	6	14	jvng		ἤγειρεν…ἐξεγερεῖ	1		Here, **raised** and **raise up** have the same meaning. Paul uses a slightly different word for variety or because he is referring to the future. In your translation, you could use the same word for **raised** and **raise up**. Alternate translation: “raised … will … raise”
 1CO	6	14	wgh4	figs-abstractnouns	διὰ τῆς δυνάμεως αὐτοῦ	1		If your language does not use an abstract noun for the idea behind **power**, you can express the idea by using an adverb such as “powerfully” or an adjective such as “powerful.” Alternate translation: “by working powerfully” or “by his powerful action” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	6	15	gt2x	figs-metaphor	μέλη Χριστοῦ…τὰ μέλη τοῦ Χριστοῦ…πόρνης μέλη	1	Do you not know that your bodies are members of Christ?	Here Paul speaks as if the Corinthians were **members**, which are body parts, that belong either to **Christ** or to a **prostitute**. He speaks in this way to indicate how closely joined the Corinthians are either to **Christ** or to a **prostitute**. This union is as close as the union between a finger and the body to which it belongs. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “united to Christ … people who are united to Christ … unite with a prostitute” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	6	15	io5p	figs-rquestion	οὐκ οἴδατε, ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστιν?	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 know.” If it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “You should know that your bodies are members of Christ.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	6	15	io5p	figs-rquestion	οὐκ οἴδατε, ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστιν?	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 know.” If it would be helpful in your language, you could express the idea behind this question with a strong affirmation. Alternate translation: “You should know that your bodies are members of Christ.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	15	agvy	figs-metaphor	ἄρας…τὰ μέλη τοῦ Χριστοῦ	1		Here Paul speaks about **taking away the members of Christ** as if, like cutting off a finger, he could remove a body part from **Christ**. He speaks in this way to show how bad it is to remove a person from union with **Christ**. It is as bad as cutting off a finger, arm, or leg from a person’s body. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “having removed people from union with Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	6	15	f4vd	figs-rquestion	ἄρας…τὰ μέλη τοῦ Χριστοῦ, ποιήσω πόρνης μέλη?	1	Shall I then take away the members of Christ and join them to a prostitute? May it not be!	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 it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “I should never take away the members of Christ and make them members of a prostitute.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	6	15	f4vd	figs-rquestion	ἄρας…τὰ μέλη τοῦ Χριστοῦ, ποιήσω πόρνης μέλη?	1	Shall I then take away the members of Christ and join them to a prostitute? May it not be!	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 it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “I should never take away the members of Christ and make them members of a prostitute.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	15	h21r	figs-123person	ποιήσω	1	Shall I then take away the members of Christ and join them to a prostitute? May it not be!	Here Paul speaks in the first person because he is using himself as an example. If it would be helpful in your language, you could include a word or phrase that clarifies that Paul is treating himself as an example, or you could use a form that would naturally provide an example in your language. Alternate translation: “should I, for example, make them” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	6	15	kmt2	figs-idiom	μὴ γένοιτο	1	May it not be!	Here, **May it never be!** gives Paul’s own response to his question. The phrase is one of the strongest negatives Paul could use. Use a strong word or phrase that answers a question with a no. Alternate translation: “Never!” or “Absolutely not!” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	6	16	seg6	figs-rquestion	ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ, ἓν σῶμά ἐστιν?	1	Do you not know that … her?	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 it would be helpful in your language, you could express the idea behind this questionas an emphatic statement. Alternate translation: “You know for sure that the one who is joined to the prostitute is one body.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
@@ -755,7 +755,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	6	18	dfck	figs-gendernotations	ἄνθρωπος…τὸ ἴδιον	1	immorality! Every other sin that a person commits is outside the body, but	Although **man** and **his** are masculine, Paul is using these words to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **man** and **{his}** with non gendered words or refer to both genders. Alternate translation: “a man or woman … his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	6	18	jr46	figs-metaphor	ἐκτὸς τοῦ σώματός ἐστιν	1	sin that a person commits	Here Paul speaks as if sins were located **outside the body**. By speaking in this way, he means that most sins do not affect the **body** the way **sexual immorality** does. If it would be helpful in your language, you could express the idea behind this figure of speech plainly or with a comparable metaphor. Alternate translation: “does not directly affect the body” or “is apart from the body” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	6	19	i5bt	grammar-connect-words-phrases	ἢ	1	Do you not know … God? … that you are not your own?	The word **Or** introduces an alternate to what Paul speaks about in [6:18](../06/18.md). Some people are indeed “sinning against their bodies.” Paul gives the correct alternative: they should **know** that their bodies are the “temple” of the **Holy Spirit**. If it would be helpful in your language, you could express **Or** with a word that signifies a contrast or gives an alternative. Alternate translation: “Rather,” or “On the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	6	19	qy5j	figs-rquestion	ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν, ναὸς τοῦ ἐν ὑμῖν Ἁγίου Πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ Θεοῦ?	1	Do you not know … God? … that you are not your own?	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 it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “You certainly know that your body is a temple of the Holy Spirit in you, whom you have from God.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	6	19	qy5j	figs-rquestion	ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν, ναὸς τοῦ ἐν ὑμῖν Ἁγίου Πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ Θεοῦ?	1	Do you not know … God? … that you are not your own?	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 it would be helpful in your language, you could express the idea behind this question with a strong affirmation. Alternate translation: “You certainly know that your body is a temple of the Holy Spirit in you, whom you have from God.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	19	bb35	grammar-collectivenouns	τὸ σῶμα ὑμῶν	1	your body	The word **body** is a singular noun that refers to multiple “bodies.” Paul makes this clear by using a plural **your**. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “each of your bodies” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]])
 1CO	6	19	d2mc	figs-metaphor	ναὸς τοῦ ἐν ὑμῖν Ἁγίου Πνεύματός	1	temple of the Holy Spirit	Here Paul speaks of the relationship between the believer and the **Holy Spirit** as if the believer were a **temple** and the **Holy Spirit** were the god that dwelled in that temple. In Paul’s culture, deities had specific temples, and they would be specially present to their worshipers in those temples. Paul applies this thinking to believers. Each believer is a **temple**, and the **Holy Spirit** is **in** each believer. This means that the Holy Spirit is specially present with each believer. This is a significant metaphor in the Bible so, if possible, preserve the metaphor or express the idea by using a simile. Alternate translation: “is a temple in which the Holy Spirit dwells” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	6	19	cg8m		οὗ ἔχετε ἀπὸ Θεοῦ	1	temple of the Holy Spirit	Alternate translation: “whom God has given to you”
@@ -1074,7 +1074,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	8	10	a7qn	figs-explicit	γνῶσιν	1	sees the one who has	Here Paul does not specify what the **knowledge** is about. However, it is clear from [8:4–6](../08/04.md) that Paul is speaking about **knowledge** about other gods, specifically knowing that there is only one God and that other gods do not really exist. If you must specify what the knowledge is about, you could clarify that it is about the idols or the topic of things sacrificed to idols. Alternate translation: “knowledge about idols” or “knowledge about this issue” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	8	10	v611	figs-abstractnouns	τὸν ἔχοντα γνῶσιν	1	sees the one who has	If your language does not use an abstract noun for the idea behind **knowledge**, you can express the idea by using a verb such as “know.” Alternate translation: “the person who knows” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	8	10	xhn9	translate-unknown	κατακείμενον	1	sees the one who has	In Paul’s culture, people ate lying down on their side (**reclining**). If it would be helpful in your language, you could express **reclining to eat** with a word or phrase that describes the normal position for eating in your culture or indicate that the person is about to eat. Alternate translation: “about to eat” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	8	10	ph53	figs-rquestion	οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται, εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν	1	sees the one who has	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, it will be built up.” If it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “his conscience, being weak, will surely be built up so as to eat the things sacrificed to idols.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	8	10	ph53	figs-rquestion	οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται, εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν	1	sees the one who has	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, it will be built up.” If it would be helpful in your language, you could express the idea behind this question with a strong affirmation. Alternate translation: “his conscience, being weak, will surely be built up so as to eat the things sacrificed to idols.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	8	10	i6ej	figs-gendernotations	αὐτοῦ	1	his … conscience	Here, **his** is written in masculine form, but it refers to anyone, no matter what their gender might be. If it would be helpful in your language, you could express the idea behind **his**by using a word that does not have gender, or you could use both genders. Alternate translation: “his or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	8	10	x5pa	figs-metaphor	οἰκοδομηθήσεται	1	built up so as to eat	Here Paul speaks as if **his conscience** were a structure that could be **built up**. By speaking in this way, he means that the **conscience** becomes more confident or stronger, just a like a structure is stronger after it is **built up**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “will … become stronger” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	8	10	t5ae	figs-activepassive	οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται	1	built up so as to eat	If your language does not use the passive form in this way, you can 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 those who are not **built up** rather than focusing on whatever does not “build them up.” If you must state who does the action, Paul implies that seeing the person with knowledge eating in an idol’s temple does it. Alternate translation: “will this not build up his conscience, which is weak,” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -1116,13 +1116,13 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	9	3	ktze	figs-abstractnouns	ἡ ἐμὴ ἀπολογία τοῖς	1	This is my defense … me:	If your language does not use an abstract noun for the idea behind **defense**, you can express the idea by using a verb such as “defend.” Alternate translation: “What I say to defend myself against those” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	9	3	l2n5	figs-explicit	τοῖς ἐμὲ ἀνακρίνουσίν	1	This is my defense … me:	Here Paul does not state how **the ones examining** him think he has acted wrongly. The previous verse suggests that it relates to his “apostleship” ([6:21](../06/21.md)). Paul intentionally does not state the “charge” against him, so leave it unstated if possible. If you must state what the “charge” against Paul is, you could clarify that it relates to whether he is truly an apostle or not. Alternate translation: “to those who examine me about my apostleship” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	9	3	b17x	writing-pronouns	αὕτη	1	This is my defense … me:	Here, **this** refers to what Paul is about to say, most likely including everything in the rest of this chapter. If it would be helpful in your language, you could express **this** with a normal form in your language to speak about what you are about to say. Alternate translation: “what I am about to say” (See: [[rc://en/ta/man/translate/writing-pronouns]])
-1CO	9	4	mr4g	figs-rquestion	μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν?	1	Do we not have the right to eat and drink?	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, you do.” If it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “We most definitely have the right to eat and to drink.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	4	mr4g	figs-rquestion	μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν?	1	Do we not have the right to eat and drink?	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, you do.” If it would be helpful in your language, you could express the idea behind this question with a strong affirmation. Alternate translation: “We most definitely have the right to eat and to drink.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	9	4	ninf	figs-doublenegatives	μὴ οὐκ	1	Do we not have the right to eat and drink?	The Greek words translated **certainly not** are two negative words. In Paul’s culture, two negative words made the statement even more negative. 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 can translate with one strong negative, as the ULT does. Alternate translation: “by no means” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 1CO	9	4	p4vq	figs-exclusive	ἔχομεν	1	we … have	Here, **we** refers to Paul and Barnabas (see [9:6](../09/06.md)). It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	9	4	h0c3	figs-abstractnouns	μὴ οὐκ ἔχομεν ἐξουσίαν	1	we … have	If your language does not use an abstract noun for the idea behind **right**, you can express the idea by using a verbal phrase such as “are able to” or “can require.” Alternate translation: “Are we certainly not able” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	9	4	i6tk	figs-metonymy	φαγεῖν καὶ πεῖν	1	we … have	Here, **to eat and to drink** refers not primarily to the physical process of “eating” and “drinking.” Rather, the phrase refers primarily to what is needed **to eat and to drink**, that is, food and drink. Paul is saying that he and Barnabas have **the right** to receive food and drink so that they can **eat** and **drink**. If it would be helpful in your language, you could express **to eat and to drink** by clarifying that Paul refers to “food” and “drink.” Alternate translation: “to food to eat and beverages to drink” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	9	4	e45j	figs-explicit	φαγεῖν καὶ πεῖν	1	we … have	Although Paul does not explicitly say this, he implies that **we** have the **right** to receive the food and drink from the Corinthians. If it would be helpful in your language, you could express what Paul is saying by clarifying that the food **to eat** and the beverages **to drink** would have come from the Corinthians in support of Paul’s work. Alternate translation: “to be supported by you so that we can eat and drink” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	9	5	s9k8	figs-rquestion	μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν, γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι, καὶ οἱ ἀδελφοὶ τοῦ Κυρίου, καὶ Κηφᾶς?	1	Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas?	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, you do.” If it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “We certainly do have the right to take along a believing wife, even as do the rest of the apostles and the brothers of the Lord and Cephas.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	5	s9k8	figs-rquestion	μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν, γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι, καὶ οἱ ἀδελφοὶ τοῦ Κυρίου, καὶ Κηφᾶς?	1	Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas?	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, you do.” If it would be helpful in your language, you could express the idea behind this question with a strong affirmation. Alternate translation: “We certainly do have the right to take along a believing wife, even as do the rest of the apostles and the brothers of the Lord and Cephas.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	9	5	x2jm	figs-exclusive	ἔχομεν	1	Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas?	Here, **we** refers to Paul and Barnabas (see [9:6](../09/06.md)). It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	9	5	zmsx	figs-doublenegatives	μὴ οὐκ	1	Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas?	The words translated **certainly not** are two negative words. In Paul’s culture, two negative words made the statement even more negative. 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 can translate with one strong negative, as the ULT does. Alternate translation: “surely not” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 1CO	9	5	s7gs	figs-abstractnouns	ἔχομεν ἐξουσίαν	1	Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas?	If your language does not use an abstract noun for the idea behind **right**, you can express the idea by using a verbal phrase such as “are able to” or “can require.” Alternate translation: “Are we … able to” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -1132,29 +1132,29 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	9	5	hnbw	translate-kinship	οἱ ἀδελφοὶ τοῦ Κυρίου	1	Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas?	These were Jesus’ younger brothers. They were sons of Mary and Joseph. Since the Father of Jesus was God, and their father was Joseph, they were actually his half-brothers. That detail is not normally translated, but if your language has a specific word for “younger brother,” you can use it here. Alternate translation: “the younger brothers of the Lord” or “the half-brothers of the Lord” (See: [[rc://en/ta/man/translate/translate-kinship]])
 1CO	9	5	y3g0	translate-names	Κηφᾶς	1	Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas?	**Cephas** is the name of a man. It is another name for “Peter,” the apostle. (See: [[rc://en/ta/man/translate/translate-names]])
 1CO	9	6	za87	grammar-connect-words-phrases	ἢ μόνος ἐγὼ καὶ Βαρναβᾶς, οὐκ ἔχομεν	1	Or is it only Barnabas and I who do not have the right not to work?	The word **Or** introduces an alternate to what Paul asked in [9:4–5](../09/04.md). Paul already spoke about what he thinks is true: he and Barnabas do “have the right” to receive food and drink, and they “have the right” to travel with a wife. Here Paul gives the incorrect alternative: they alone do not **have the right not to work**. He introduces this incorrect alternate to show that his earlier statements must be true. If it would be helpful in your language, you could express **Or** with a word that signifies a contrast or gives an alternative. Alternate translation: “Otherwise, would it not be true that only Barnabas and I do not have” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	9	6	wx1p	figs-rquestion	ἢ μόνος ἐγὼ καὶ Βαρναβᾶς, οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι?	1	Or is it only Barnabas and I who do not have the right not to work?	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 do have the right.” If it would be helpful in your language, you could express the idea behind this questionwith a strong statement. Alternate translation: “Barnabas and I too certainly have the right not to work.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	6	wx1p	figs-rquestion	ἢ μόνος ἐγὼ καὶ Βαρναβᾶς, οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι?	1	Or is it only Barnabas and I who do not have the right not to work?	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 do have the right.” If it would be helpful in your language, you could express the idea behind this question with a strong statement. Alternate translation: “Barnabas and I too certainly have the right not to work.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	9	6	j84g	figs-doublenegatives	οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι	1	Or is it only Barnabas and I who do not have the right not to work?	Paul here includes **not** twice. In his culture, two negative words made the statement even more negative. English speakers would understand two negatives here, so the ULT expresses the idea with both. 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 can translate with one negative and express the other negative by stating the opposite. Alternate translation: “do … lack the right not to work” or “do … not have the right to refrain from working” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 1CO	9	6	o8ok	figs-abstractnouns	μόνος ἐγὼ καὶ Βαρναβᾶς, οὐκ ἔχομεν ἐξουσίαν	1	Or is it only Barnabas and I who do not have the right not to work?	If your language does not use an abstract noun for the idea behind right, you can express the idea by using a verbal phrase such as “are able to” or “can require.” Alternate translation: “are only Barnabas and I not able” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	9	6	ngpd	figs-explicit	μὴ ἐργάζεσθαι	1	Or is it only Barnabas and I who do not have the right not to work?	Here Paul refers to the privilege of receiving financial support from churches so that the person serving Christ does not have **to work**. If it would be helpful in your language, you could express what Paul is speaking about by clarifying that receiving aid from others is in view here. Alternate translation: “to receive financial support” or “not to work because believers support us” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	9	7	f3qf	figs-rquestion	τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ? τίς φυτεύει ἀμπελῶνα, καὶ τὸν καρπὸν αὐτοῦ οὐκ ἐσθίει? ἢ τίς ποιμαίνει ποίμνην, καὶ ἐκ τοῦ γάλακτος τῆς ποίμνης, οὐκ ἐσθίει?	1	Who serves as a soldier at his own expense?	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 to all of them is “no one.” If it would be helpful in your language, you could express these questions by stating the ideas with strong negations. Alternate translation: “No one serves as a soldier at any time at his own expense. No one plants a vineyard and does not eat its fruit. No one shepherds a flock and does not drink from the milk of the flock.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	9	7	zh5m	figs-gendernotations	ἰδίοις	1	Who plants a vineyard and does not eat its fruit?	Here, **his** is masculine because most soldiers in Paul’s culture were male. However, Paul is not emphasizing the gender of soldiers here. If it would be helpful in your language, you could express **his** with a non gendered word or refer to both genders. Alternate translation: “his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	9	7	r1ih	translate-unknown	ἰδίοις ὀψωνίοις	1	Or who tends a flock and does not drink milk from it?	Here, **expense** refers to the cost of food, weapons, and lodging for a solider to “serve.” Paul’s point is that soldiers do not pay these costs. Rather, the one who controls the army pays these costs. If it would be helpful in your language, you could express **expense** by clarifying that it refers to the costs of maintaining an army. Alternate translation: “by paying for his own cost of living” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	9	8	jld4	figs-rquestion	μὴ κατὰ ἄνθρωπον, ταῦτα λαλῶ	1	Am I not saying these things according to human authority?	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 are not.” If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. If you do so, you will need to separate the first half of the verse from the second half. Alternate translation: “I am not saying these things according to men.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	8	jld4	figs-rquestion	μὴ κατὰ ἄνθρωπον, ταῦτα λαλῶ	1	Am I not saying these things according to human authority?	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 are not.” If it would be helpful in your language, you could express the idea behind this question with a strong negation. If you do so, you will need to separate the first half of the verse from the second half. Alternate translation: “I am not saying these things according to men.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	9	8	igpe	figs-gendernotations	ἄνθρωπον	1	Am I not saying these things according to human authority?	Although **men** is masculine, Paul is using it to refer to any humans, whether men or women. If it would be helpful in your language, you could express **men** with 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-idiom	κατὰ ἄνθρωπον	1	Am I not saying these things according to human authority?	Here Paul speaks of **saying** things **according to men**. By using this phrase, he wishes to identify arguments made by people who think and act in only human ways. If it would be helpful in your language, you could express the idea behind the phrase **according to men**by using a word or phrase that refers to what unbelievers 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 where 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 it would be helpful in your language, you could express **these {things}** with 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 it would be helpful in your language, you could express this use of **or** with another 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 it would be helpful in your language, you could express the idea behind this questionwith 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	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 it would be helpful in your language, you could express the idea behind this question 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 or “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 it would be helpful in your language, you could express how Paul introduces the quotation with 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 in the book of Deuteronomy, in the law of Moses we read” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	9	9	wc4i	figs-activepassive	ἐν…τῷ Μωϋσέως νόμῳ, γέγραπται	1	Do not put a muzzle on	If your language does not use the passive form in this way, you can 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 focusing on the person doing the “writing.” If you must state who does the action, you can express it so that: (1) the scripture author writes or speaks the words. Alternate translation: “Moses has written in the law” (2) God speaks the words. Alternate translation: “God has said in the law of Moses” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	9	9	fks6	figs-quotations	Μωϋσέως…οὐ φιμώσεις βοῦν ἀλοῶντα	1	Do not put a muzzle on	If your language does not use this form, you can translate the command as an indirect quote instead of as a direct quote. Alternate translation: “of Moses that you should not muzzle an ox treading out grain” (See: [[rc://en/ta/man/translate/figs-quotations]])
 1CO	9	9	h2d3	figs-yousingular	οὐ φιμώσεις	1	Do not put a muzzle on	The command from **the law of Moses** is addressed to specific individuals. Because of this, the command is in the singular. (See: [[rc://en/ta/man/translate/figs-yousingular]])
 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 it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “God does not care about the oxen.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+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 it would be helpful in your language, you could express the idea behind this question 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 it would be helpful in your language, 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 asked whether God cares about the oxen in this law. Since that is not the issue here, the **or** introduces what Paul thinks is actually true: the law is **entirely for our sake**. If it would be helpful in your language, you could express **Or** with 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 it would be helpful in your language, you could express the idea behind this questionwith a strong statement. Alternate translation: “Actually, he is speaking entirely for our sake.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+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 it would be helpful in your language, you could express the idea behind this question 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 it would be helpful in your language, you could express **he** by clarifying 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]])
 1CO	9	10	evv4	figs-activepassive	ἐγράφη	1	for our sake	If your language does not use the passive form in this way, you can 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 focusing on the person doing the “writing.” If you must state who does the action, you can express it so that: (1) the scripture author writes or speaks the words. Alternate translation: “Moses wrote it” (2) God speaks the words. Alternate translation: “God said it” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -1166,18 +1166,18 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	9	11	zn5m	figs-metaphor	εἰ ἡμεῖς ὑμῖν τὰ πνευματικὰ ἐσπείραμεν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν?	1	is it too much for us to reap material things from you?	In this verse, Paul applies the farming language he used in [9:9–10](../09/09.md). When he and Barnabas “sow,” they should also “reap” the harvest. Paul clarifies that what they **sowed** was **spiritual {things}**, which means the good news. The **material {things}** that they can **reap** are money and support from the Corinthians. If your reader would misunderstand this application of the farming language, you could use analogies to clarify what Paul is referring to or express the idea plainly. Alternate translation: “Similarly, if we told you about the good news, is it too much if we receive material support from you?” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	9	11	b5g9	figs-exclusive	ἡμεῖς	-1	is it too much for us to reap material things from you?	Here, **we** refers particularly to Paul and Barnabas. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	9	11	jpjj	grammar-connect-condition-fact	εἰ	1	is it too much for us to reap material things from you?	Paul is speaking as if **we** “sowing spiritual things” was a possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Paul is saying is not certain, then you could translate his words as an affirmative statement. Alternate translation: “Since” or “Given that” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
-1CO	9	11	g1wh	figs-rquestion	μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν?	1	is it too much for us to reap material things from 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, it is not.” If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “it is by no means too much if we will reap material things from you.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	11	g1wh	figs-rquestion	μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν?	1	is it too much for us to reap material things from 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, it is not.” If it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “it is by no means too much if we will reap material things from you.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	9	11	czcs	grammar-connect-condition-hypothetical	εἰ	2	is it too much for us to reap material things from you?	Here Paul uses **if** to introduce a true possibility. He means that **we** could **reap material things from you**, though **we** might not do so. He specifies the result for if **we** do **reap material {things}**. If it would be helpful in your language, you could express this form by stating the **if** statement by introducing it with a word such as “whenever” or “that.” Alternate translation: “that” or “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	9	12	v333	grammar-connect-condition-fact	εἰ	1	If others exercised this right	Paul is speaking as if **others** “sharing” **the right over you** was a possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Paul is saying is not certain, then you could translate his words as an affirmative statement. Alternate translation: “Since” or “Given that” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
 1CO	9	12	z3mr	figs-explicit	τῆς ὑμῶν ἐξουσίας μετέχουσιν	1	If others exercised this right	While Paul does not directly state this, the Corinthians would have understood **right** to refer to the **right** to receive financial support. If your readers would not understand **right** in this way, you could express the idea more clearly. Alternate translation: “shared the right to financial support from you” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	9	12	cr62	figs-abstractnouns	τῆς ὑμῶν ἐξουσίας μετέχουσιν…ἡμεῖς…τῇ ἐξουσίᾳ ταύτῃ	1	If others exercised this right	If your language does not use an abstract noun for the idea behind **right**, you can express the idea by using a verb such as “able to.” If you do so, you may need to express an object, which here is receiving financial support. Alternate translation: “were able to require financial support from you, are we … being able to require financial support from you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	9	12	lld4	figs-rquestion	οὐ μᾶλλον ἡμεῖς?	1	If others exercised this right over you, should we not even more?	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, you do.” If it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “we certainly do even more.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	12	lld4	figs-rquestion	οὐ μᾶλλον ἡμεῖς?	1	If others exercised this right over you, should we not even more?	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, you do.” If it would be helpful in your language, you could express the idea behind this question with a strong affirmation. Alternate translation: “we certainly do even more.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	9	12	po30	figs-ellipsis	οὐ μᾶλλον ἡμεῖς	1	If others exercised this right over you, should we not even more?	Here Paul omits some words that may be required in your language to make a complete thought. If your language needs these words, you could supply them from the first half of the sentence. Alternate translation: “do we not share the right even more” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	9	12	ybwy	figs-exclusive	ἡμεῖς…ἐχρησάμεθα…στέγομεν…δῶμεν	1		Here, **we** refers to Paul and Barnabas. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	9	12	nr6u	figs-explicit	πάντα στέγομεν	1	others	Here Paul refers to what he and Barnabas had to “endure” because they **did not take advantage** of receiving financial aid from the Corinthians. They had to work to support themselves, and they probably had to go without as much food and supplies as they would have liked. Some of the hardships that Paul and Barnabas endured appear in [4:10–13](../04/10.md). If it would be helpful in your language, you could translate **everything** to make it more explicit. Alternate translation: “we endured serving without financial support” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	9	12	q7vj	figs-idiom	μή τινα ἐνκοπὴν δῶμεν τῷ εὐαγγελίῳ	1	this right	In Paul’s culture, to **give any hindrance** means to “delay” or to “block” something. Paul means that he would rather have **endured everything**” than to have hindered **the gospel**. If it would be helpful in your language, you could express the idea behind **give any hindrance**in a form that is more natural in your language. Alternate translation: “we might not hinder the gospel” (See: [[rc://en/ta/man/translate/figs-idiom]])
 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 can 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 it would be helpful in your language, you could express the idea behind this questionwith 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	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 it would be helpful in your language, you could express the idea behind this question 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, **the ones 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 it would be helpful in your language, you could express **the ones working in the temple** with 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 {hings} 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 it would be helpful in your language, you could express **the {things} of the temple** with 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, **the ones serving at the altar** could be: (1) a specific group within **the ones 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 **the ones 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”
@@ -1237,7 +1237,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	9	21	d1ol	figs-infostructure	μὴ ὢν ἄνομος Θεοῦ, ἀλλ’ ἔννομος Χριστοῦ, ἵνα κερδάνω τοὺς ἀνόμους	1	outside the law	Much like in [9:20](../09/20.md), Paul includes some statements between being **without {the} law** and the purpose of being **without {the} law**. If your readers would find this structure confusing, you could rearrange the clauses so that the purpose comes immediately after **without {the} law**, or you could mark the statements in the middle as parenthetical, as the ULT does. Alternate translation: “so that I might win those without the law. Now I am not without the law of God, but under the law of Christ” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	9	21	hzib	figs-possession	ἄνομος Θεοῦ	1	outside the law	Here Paul uses the possessive form to state that: (1) he is **not without the law** that **God** has given. Paul distinguishes between the **law** that Moses wrote down and God’s **law** in general. Alternate translation: “without any law from God” (2) he is **not** someone who is disobedient (**without {the} law**) towards **God**. Paul is distinguishing between people who do not have the **law** that Moses wrote down and people who disobey God. Alternate translation: “disobedient towards God” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	9	21	qtu7	figs-metaphor	ἔννομος Χριστοῦ	1	outside the law	Much like in [9:20](../09/20.md), Paul speaks about those who think that they need to obey **{the} law** as if they were physically **under {the} law**. By speaking as if **{the} law** were on top of these people, Paul emphasizes how **{the} law** controls their lives. If it would be helpful in your language, you could express **under {the} law** with a word or phrase that refers to the obligation to obey **{the} law of Christ**. Alternate translation: “keeping the law of Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	9	21	p13t	figs-possession	ἔννομος Χριστοῦ	1	outside the law	Here Paul uses the possessive form to describe **{the} law** that **Christ** commanded. If it would be helpful in your language, you could express the idea behind this formwith a word or phrase that clearly states that **Christ** commanded this **law**. Alternate translation: “under Christ’s law” or “under the law that comes from Christ” (See: [[rc://en/ta/man/translate/figs-possession]])
+1CO	9	21	p13t	figs-possession	ἔννομος Χριστοῦ	1	outside the law	Here Paul uses the possessive form to describe **{the} law** that **Christ** commanded. If it would be helpful in your language, you could express the idea behind this form with a word or phrase that clearly states that **Christ** commanded this **law**. Alternate translation: “under Christ’s law” or “under the law that comes from Christ” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	9	21	pksy	translate-unknown	κερδάνω	1	outside the law	Just as in [9:19](../09/19.md), to **gain** someone means to help them to 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	zimr	figs-metaphor	τοῖς ἀσθενέσιν, ἀσθενής…τοὺς ἀσθενεῖς	1	outside the law	Much like in [8:7–12](../08/07.md), **weak** identifies a person who easily feels guilty. A **weak** person thinks some things are wrong that are probably acceptable before God. If it would be helpful in your language, you could express **weak** with a comparable metaphor or express the idea plainly. Alternate translation: “To the sensitive … sensitive … the sensitive” or “To those who often condemn themselves … one who condemns himself … those who often condemn themselves” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 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]])
@@ -1251,7 +1251,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	9	23	vklq	translate-unknown	συνκοινωνὸς αὐτοῦ	1	outside the law	Here, **a partaker** is someone who participates in or shares in something with others. What Paul means is that he acts in the ways that he does with the purpose of participating in or sharing in the **gospel** and receiving what the **gospel** promises. If it would be helpful in your language, you could express **partaker** with a comparable word or phrase that indicates that Paul is a “participator” or “sharer” in the **gospel**. Alternate translation: “a sharer in it” or “a participator in it” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	9	23	f6es	figs-abstractnouns	συνκοινωνὸς αὐτοῦ γένωμαι	1	outside the law	If your language does not use an abstract noun for the idea behind **partaker**, you can express the idea by using a verb such as “partake” or “share.” Alternate translation: “I might partake in it” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	9	23	bruk	figs-metonymy	αὐτοῦ	1	outside the law	Here, **it** refers back to **the gospel**, but Paul particularly has in mind the benefits or blessings that come from **the gospel**. If it would be helpful in your language, you could express **it** by clarifying that Paul is referring to the blessings of **the gospel**. Alternate translation: “of its blessings” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-1CO	9	24	urh5	figs-rquestion	οὐκ οἴδατε, ὅτι οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον?	1	Do you not know that in a race all the runners run the race, but that only one receives the prize?	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 it would be helpful in your language, you could express the idea behind this questionwith a strong statement. Alternate translation: “You certainly know that in a race all those who are running run, but only one receives the prize.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	24	urh5	figs-rquestion	οὐκ οἴδατε, ὅτι οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον?	1	Do you not know that in a race all the runners run the race, but that only one receives the prize?	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 it would be helpful in your language, you could express the idea behind this question with a strong statement. Alternate translation: “You certainly know that in a race all those who are running run, but only one receives the prize.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	9	24	mq1d	figs-exmetaphor	οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον? οὕτως τρέχετε, ἵνα καταλάβητε	1	run	Here Paul begins using athletic metaphors, metaphors he will use throughout [9:24–27](../09/24.md). In this verse, he focuses on footraces. In his culture, only the runner who finished first would receive **the prize**. The **prize** might be one of many things, but often it was a “wreath” of leaves (see [9:25](../09/25.md)). Paul’s point is that the runner who wished to win had to work and train hard to be the best. Paul wants the Corinthians to approach their Christian lives with this mindset, the mindset of a successful athlete. Translate this verse in a way that clearly connects the Christian life to a footrace. Alternate translation: “only one runner receives the prize after a race? You should live your lives like a runner who focuses on receiving the prize” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
 1CO	9	24	gb46		οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν	1	run	Alternate translation: “in a race everyone runs”
 1CO	9	24	mh8z	translate-unknown	βραβεῖον	1	So run in such a way that you might obtain it	Here, **prize** refers to what a runner would receive after winning the race. In Paul’s culture, this would often be a “wreath” of leaves ([9:25](../09/25.md)) and sometimes money. Use a word in your culture that refers generally to what an athlete receives after winning a contest. Alternate translation: “trophy” or “reward” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -1346,23 +1346,23 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	10	16	gi4s	figs-possession	τὸ ποτήριον τῆς εὐλογίας	1	The cup of blessing	Here Paul uses the possessive form to describe a **cup** that is characterized by **blessing**. This phrase identifies a specific **cup**, here, the **cup** used in the Lord’s Supper. If your language does not use the possessive form to express that idea, you can identify the **cup** as the one used in the Lord’s Supper. Alternate translation: “The cup in the Lord’s Supper” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	10	16	tavb	figs-metonymy	τὸ ποτήριον	1	The cup of blessing	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 it would be helpful in your language, you could express **cup** by more explicitly referring to what would be in the **cup**. Alternate translation: “The drink” or “The wine” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	10	16	tv8e	figs-abstractnouns	τῆς εὐλογίας	1	that we bless	If your language does not use an abstract noun for the idea behind **blessing**, you can express the idea by using a verb such as “bless.” Alternate translation: “that blesses and” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	10	16	y5uv	figs-rquestion	εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ Χριστοῦ?	1	is it not a sharing in the blood of Christ?	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, it is.” If it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “we bless is certainly a sharing of the blood of Christ.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	10	16	y5uv	figs-rquestion	εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ Χριστοῦ?	1	is it not a sharing in the blood of Christ?	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, it is.” If it would be helpful in your language, you could express the idea behind this question with a strong affirmation. Alternate translation: “we bless is certainly a sharing of the blood of Christ.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	10	16	yek5	figs-possession	κοινωνία…τοῦ αἵματος τοῦ Χριστοῦ…κοινωνία τοῦ σώματος τοῦ Χριστοῦ	1	is it not a sharing in the blood of Christ?	Here Paul uses the possessive form to describe **a sharing** that “shares in” the **blood** and **body** of Christ. This could refer primarily to: (1) communion in or union with Christ himself. Alternate translation: “communion with the blood of Christ … communion with the body of Christ” (2) being joined together with other believers, which comes from sharing in the **blood** and **body** of Christ. Alternate translation: “sharing in fellowship based on the blood of Christ … sharing in fellowship based on the body of Christ” (See: [[rc://en/ta/man/translate/figs-possession]])
-1CO	10	16	ngf6	figs-rquestion	κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ Χριστοῦ ἐστιν?	1	The bread that we break, is it not a sharing in the body of Christ?	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, it is.” If it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “we break is certainly a sharing of the body of Christ.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	10	16	ngf6	figs-rquestion	κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ Χριστοῦ ἐστιν?	1	The bread that we break, is it not a sharing in the body of Christ?	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, it is.” If it would be helpful in your language, you could express the idea behind this question with a strong affirmation. Alternate translation: “we break is certainly a sharing of the body of Christ.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	10	16	g8ad	translate-unknown	κλῶμεν	1	The bread that we break, is it not a sharing in the body of Christ?	Here, to **break** bread refers to taking a large loaf and splitting it up into pieces so that many people can eat the pieces. By using **we break**, Paul is referring to many people together eating **bread**. If it would be helpful in your language, you could express **we break** with a word or phrase in your language that refers to how people eat **bread** while still emphasizing that many people eat the **bread**. Alternate translation: “we eat together” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	10	17	gfur	figs-infostructure	ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν; οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν	1	loaf of bread	Here Paul presents his argument by stating a premise, a conclusion, and then another premise. If your language would naturally state both premises before the conclusion, you could rearrange these clauses. Alternate translation: “Because there is one bread, and we all partake from the one bread, we who are many are one body” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	10	17	g954	translate-unknown	εἷς ἄρτος…τοῦ ἑνὸς ἄρτου	1	loaf of bread	Here Paul speaks of **one bread** because he has in mind one “loaf” of **bread** from which **we** would eat pieces. If it would be helpful in your language, you could express **one bread** with a word or phrase that refers to one loaf of **bread**. Alternate translation: “there is one loaf … the one loaf” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	10	17	vvt7	figs-metaphor	ἓν σῶμα οἱ πολλοί ἐσμεν	1	loaf of bread	Here Paul is speaking as if those who **partake from the one bread** together share **one body**. He speaks in this way to emphasize the unity that these people have when they eat the **one bread**, which is as close as if they had only one body. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “we who are many share all things together” or “we who are many are united together” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	10	18	f97w	figs-idiom	τὸν Ἰσραὴλ κατὰ σάρκα	1	Are not those who eat the sacrifices participants in the altar?	Here, **according to the flesh** identifies **Israel** as a reference to the people who are physically descended from Abraham and part of the nation of **Israel**. If it would be helpful in your language, you could express **according to the flesh** with a word or phrase that refers to physical descent or genealogy. Alternate translation: “ethnic Israel” or “Israel by physical descent” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	10	18	q9ng	figs-rquestion	οὐχὶ οἱ ἐσθίοντες τὰς θυσίας, κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν?	1	Are not those who eat the sacrifices participants in the altar?	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, they are.” If it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “those who are eating the sacrifices are certainly partakers of the altar.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	10	18	q9ng	figs-rquestion	οὐχὶ οἱ ἐσθίοντες τὰς θυσίας, κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν?	1	Are not those who eat the sacrifices participants in the altar?	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, they are.” If it would be helpful in your language, you could express the idea behind this question with a strong affirmation. Alternate translation: “those who are eating the sacrifices are certainly partakers of the altar.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	10	18	w3qn	figs-explicit	οἱ ἐσθίοντες τὰς θυσίας	1	Are not those who eat the sacrifices participants in the altar?	Here Paul refers to how the priests would offer some of a sacrifice to God, while the person who gave the sacrifice and others with that person would eat the rest. In this way, the person who gave the sacrifice shared the food with God and with others. If it would be helpful in your language, you could express **who are eating the sacrifices** by clarifying what Paul has in mind in the text or in a footnote. Alternate translation: “those who eat the rest of the sacrifices after the priest has offered the best parts to God” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	10	18	wz2h	figs-possession	κοινωνοὶ τοῦ θυσιαστηρίου	1	Are not those who eat the sacrifices participants in the altar?	Here Paul uses the possessive form to describe **partakers** who “partake in” **the altar**. This could refer primarily to: (1) “partaking” in or coming into union with **the altar** and what it represents. Alternate translation: “partaking in the altar” (2) being joined together with other Israelites, which comes from “partaking” in **the altar**. Alternate translation: “partaking in fellowship based on the altar” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	10	18	cxzh	figs-synecdoche	τοῦ θυσιαστηρίου	1	Are not those who eat the sacrifices participants in the altar?	Here Paul uses **altar** as a way to refer to the altar itself and what the priests did at the altar, including sacrificing animals to God. If it would be helpful in your language, you could express **altar** by clarifying that Paul has in mind what happens at **the altar**. Alternate translation: “of the worship of God at the altar” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
-1CO	10	19	ix5q	figs-rquestion	τί οὖν φημι? ὅτι	1	What am I saying then?	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 introduces a clarifying statement from Paul. If it would be helpful in your language, you could express the idea behind this questionwith a statement that introduces a clarification. Alternate translation: “Here is what I want to clarify: is it true that” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	10	19	ix5q	figs-rquestion	τί οὖν φημι? ὅτι	1	What am I saying then?	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 introduces a clarifying statement from Paul. If it would be helpful in your language, you could express the idea behind this question with a statement that introduces a clarification. Alternate translation: “Here is what I want to clarify: is it true that” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	10	19	b9ct	writing-pronouns	τί οὖν φημι	1	What am I saying then?	Here Paul is referring to what he has said in his argument about idols and things sacrificed to them. If it would be helpful in your language, you could express that Paul is referring to what he has said so far by stating that more clearly. Alternate translation: “What does what I have argued imply, then” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	10	19	j8dj	translate-unknown	εἰδωλόθυτόν	1	Or that food sacrificed to an idol is anything?	Just as in [8:1](../08/01.md), here Paul speaks about animals that are slaughtered, offered to a god, and then eaten. For many people in Paul’s culture, this was the only meat that was available for them to eat. In many cases, people would eat this meat at a god’s temple or shrine. However, sometimes the meat could be sold to people who would then eat it in their homes. In the next verses, Paul will speak about whether and how Christians should eat or not eat this meat. If your language has a specific word or phrase for meat from an animal that has been offered to a god, you could use it here. If your language does not have such a word, you can use a descriptive phrase. Alternate translation: “meat from animals sacrificed to idols” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	10	19	lxm3	figs-activepassive	εἰδωλόθυτόν	1	Or that food sacrificed to an idol is anything?	If your language does not use the passive form in this way, you can 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 **sacrificed** rather than focusing on the person doing the “sacrificing.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “food that people have sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	10	19	l9t4	figs-rquestion	οὖν…ὅτι εἰδωλόθυτόν τὶ ἐστιν, ἢ ὅτι εἴδωλόν τὶ ἐστιν?	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 “no, they are not.” If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “then? Food sacrificed to idols is nothing, and an idol is nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	10	19	l9t4	figs-rquestion	οὖν…ὅτι εἰδωλόθυτόν τὶ ἐστιν, ἢ ὅτι εἴδωλόν τὶ ἐστιν?	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 “no, they are not.” If it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “then? Food sacrificed to idols is nothing, and an idol is nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	10	19	tmkb		τὶ ἐστιν	-1		Here, **is anything** could ask about: (1) whether **food sacrificed idols** and **an idol** are significant or important. Alternate translation: “is significant … is significant” (2) whether **food sacrificed to idols** and **an idol** are real or not. Alternate translation: “is real … is real”
 1CO	10	20	skct	figs-ellipsis	ἀλλ’ ὅτι	1		Here Paul omits some words that may be required in your language to make a full sentence. If your language needs these words, you could supply some from the previous verse ([10:19](../10/19.md)). Alternate translation: “Rather, I am saying that” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	10	20	hvi0	figs-infostructure	ὅτι ἃ θύουσιν τὰ ἔθνη…θύουσιν	1		Here Paul states the object before the verb. If your language would always put the object after the verb, you could rearrange this clause. Alternate translation: “that the Gentiles sacrifice what they sacrifice” (See: [[rc://en/ta/man/translate/figs-infostructure]])
@@ -1373,9 +1373,9 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 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 can 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 it would be helpful in your language, you could express **table** by more explicitly referring 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 it would be helpful in your language, you could express **Or** with 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 it would be helpful in your language, you could express the idea behind this questionwith a strong command. Alternate translation: “Do not provoke the Lord to jealousy.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+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 it would be helpful in your language, you could express the idea behind this question 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 can 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 it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “We are certainly not stronger than him.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+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 it would be helpful in your language, you could express the idea behind this question 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 can 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 it would be helpful in your language, you could express **All things {are} lawful for me** and think that Paul is claiming this by clarifying 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”
@@ -1416,13 +1416,13 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	10	29	d0p8	writing-pronouns	τοῦ ἑτέρου	1	and not yours	Here, **the other person** is the one who spoke about how the food was “offered in sacrifice” in [10:28](../10/28.md). If it would be helpful in your language, you could express who **the other person** is by clarifying to whom it refers. Alternate translation: “of the person who informed you” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	10	29	k8xr	grammar-connect-words-phrases	γὰρ	1	For why … conscience?	Here, **for** introduces further support for the point that Paul was making in [10:25–27](../10/25.md) about how “conscience” is not significant for eating food at someone’s house. This means that [10:28–29a](../10/28.md) interrupt the argument. For ways to mark this in your translation, see the chapter introduction. If it would be helpful in your language, you could add some words that clarify that Paul is returning to an earlier argument in verse 27. Alternate translation: “In most cases, though,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	10	29	dr73	figs-123person	ἡ ἐλευθερία μου	1	For why … conscience?	Here Paul begins speaking in the first person in order to present himself as an example. What he says in [10:33](../10/33.md) confirms that this is why he uses the first person. If it would be helpful in your language, you could express the first person here by clarifying that Paul is using himself as an example. Alternate translation: “my freedom, for example,” (See: [[rc://en/ta/man/translate/figs-123person]])
-1CO	10	29	d4q1	figs-rquestion	ἵνα τί…ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως?	1	why should my freedom be judged by another’s conscience?	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 “it should not be.” If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “my freedom is certainly not judged by another’s conscience.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	10	29	d4q1	figs-rquestion	ἵνα τί…ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως?	1	why should my freedom be judged by another’s conscience?	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 “it should not be.” If it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “my freedom is certainly not judged by another’s conscience.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	10	29	ksog	figs-activepassive	ἵνα τί…ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως	1	why should my freedom be judged by another’s conscience?	If your language does not use the passive form in this way, you can 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 **my freedom** that is **judged** rather than focusing on **another’s conscience**, which does the “judging.” Alternate translation: “why does another’s conscience judge my freedom” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	10	29	kbj4	figs-abstractnouns	ἡ ἐλευθερία μου	1	why should my freedom be judged by another’s conscience?	If your language does not use an abstract noun for the idea behind **freedom**, you can express the idea by using a relative clause with an adjective such as “free.” Alternate translation: “what I am free to do” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	10	30	x2v5	grammar-connect-condition-hypothetical	εἰ	1	If I partake	Here Paul uses **If** to introduce a true possibility. He means that someone might **partake with gratitude**, or someone might not. He specifies the result for if the person does **partake with gratitude**. If it would be helpful in your language, you could express this form by stating the **if** statement by introducing it with a word such as “whenever” or “given that.” Alternate translation: “Whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	10	30	b7n9	figs-123person	ἐγὼ…βλασφημοῦμαι…ἐγὼ	1	If I partake	Here Paul continues speaking in the first person in order to present himself as an example. What he says in [10:33](../10/33.md) confirms that this is why he uses the first person. If it would be helpful in your language, you could express the first person here by clarifying that Paul is using himself as an example. Alternate translation: “I, for example, … am I insulted … I” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	10	30	n89t	figs-abstractnouns	χάριτι	1	with gratitude	If your language does not use an abstract noun for the idea behind **gratitude**, you can express the idea by using an adverb such as “gratefully” or an adjective such as “grateful.” Alternate translation: “gratefully” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	10	30	dv5f	figs-rquestion	τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ?	1	If I partake of the meal with gratitude, why am I being insulted for that for which I gave thanks?	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 “you should not be.” If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “I must not be insulted for that which I give thanks.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	10	30	dv5f	figs-rquestion	τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ?	1	If I partake of the meal with gratitude, why am I being insulted for that for which I gave thanks?	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 “you should not be.” If it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “I must not be insulted for that which I give thanks.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	10	30	bafd	figs-activepassive	βλασφημοῦμαι	1	If I partake of the meal with gratitude, why am I being insulted for that for which I gave thanks?	If your language does not use the passive form in this way, you can 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 himself, who is **insulted**, rather than focusing on the person doing the “insulting.” If you must state who does the action, Paul implies that some other person does it. Alternate translation: “do they insult me” or “does someone insult me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	10	31	ub3g	grammar-connect-logic-result	οὖν	1	If I partake of the meal with gratitude, why am I being insulted for that for which I gave thanks?	Here, **Therefore** introduces the conclusion of what Paul has argued in [8:1–10:30](../08/01.md). If you have a way to introduce the conclusion to an entire section, you could use it here. Alternate translation: “In conclusion” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	10	31	pxzd	grammar-connect-condition-fact	εἴτε…ἐσθίετε, εἴτε πίνετε, εἴτε τι ποιεῖτε	1	If I partake of the meal with gratitude, why am I being insulted for that for which I gave thanks?	Paul is speaking as if “eating,” “drinking,” and “doing” things were hypothetical possibilities, but he means that the Corinthians will do these things. If your language does not state something as a possibility if it is certain or true and if your readers might think that what Paul is saying is not certain, then you could translate his words as an affirmative statement. Alternate translation: “when you eat or drink, or when you do anything” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
@@ -1495,17 +1495,17 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	11	12	aiid	figs-genericnoun	ἡ γυνὴ…τοῦ ἀνδρός…ὁ ἀνὴρ…τῆς γυναικός	1	all things come from God	Paul is speaking of “men” and “women” in general, not of one particular **man** and **woman**. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “every woman … men … every man … women” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	11	12	fd3u	figs-explicit	ὥσπερ…ἡ γυνὴ ἐκ τοῦ ἀνδρός, οὕτως καὶ ὁ ἀνὴρ διὰ τῆς γυναικός	1	all things come from God	Here, **even as the woman {is} from the man** refers back to the story about how God made the first woman, Eve, from a rib he took from the first man, Adam. Paul has already referred to this story in [11:8](../11/08.md). Paul then compares this with how **the man {is} through the woman**. This clause refers to how women give birth to men. If it would be helpful in your language, you could express the idea behind what these two clauses refer to more explicitly. Alternate translation: “even as the first woman came from the first man, so also men are born from women” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	11	12	i8qu		τὰ…πάντα ἐκ τοῦ Θεοῦ	1	all things come from God	Alternate translation: “God created all things”
-1CO	11	13	hp13	figs-rquestion	ἐν ὑμῖν αὐτοῖς κρίνατε: πρέπον ἐστὶν γυναῖκα ἀκατακάλυπτον, τῷ Θεῷ προσεύχεσθαι?	1	Is it proper for a woman to pray to God with her head uncovered?	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, it is not.” If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. If you do, you may need to include a phrase such as “and you will find” after **Judge for your own selves**, which by itself introduces a question and not a statement. Alternate translation: “Judge for your own selves, and you will find that it is not proper for a woman to pray to God uncovered.” or “Judge for your own selves whether it is proper for a woman to pray to God uncovered.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	11	13	hp13	figs-rquestion	ἐν ὑμῖν αὐτοῖς κρίνατε: πρέπον ἐστὶν γυναῖκα ἀκατακάλυπτον, τῷ Θεῷ προσεύχεσθαι?	1	Is it proper for a woman to pray to God with her head uncovered?	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, it is not.” If it would be helpful in your language, you could express the idea behind this question with a strong negation. If you do, you may need to include a phrase such as “and you will find” after **Judge for your own selves**, which by itself introduces a question and not a statement. Alternate translation: “Judge for your own selves, and you will find that it is not proper for a woman to pray to God uncovered.” or “Judge for your own selves whether it is proper for a woman to pray to God uncovered.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	11	13	eex3	translate-unknown	πρέπον	1	Judge for yourselves	Here, **proper** identifies behavior that most people in a culture would agree is “appropriate” or “right” for a certain people or situations. Use a word or phrase that identifies what is “appropriate” or “right” for someone or at some time. Alternate translation: “right for” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	11	13	ylgd	figs-explicit	ἀκατακάλυπτον	1	Judge for yourselves	Just as in [11:5](../11/05.md), **uncovered** could refer to: (1) not wearing a piece of clothing on the hair and back of the head. Alternate translation: “without a cloth on the head” (2) not putting the hair up in a traditional hairstyle but instead letting it flow freely. Alternate translation: “with her hair unbound” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	11	14	v5b5	figs-rquestion	οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς, ὅτι ἀνὴρ μὲν ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστιν;	1	Does not even nature itself teach you … for him?	This is the first part of a rhetorical question that continues into the next verse. 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, it does.” If it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. If you use the following alternate translation, you will need to translate the beginning of the next verse as a separate affirmation. Alternate translation: “Even nature itself teaches you that if a man might have long hair, it is a disgrace for him.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	11	14	v5b5	figs-rquestion	οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς, ὅτι ἀνὴρ μὲν ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστιν;	1	Does not even nature itself teach you … for him?	This is the first part of a rhetorical question that continues into the next verse. 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, it does.” If it would be helpful in your language, you could express the idea behind this question with a strong affirmation. If you use the following alternate translation, you will need to translate the beginning of the next verse as a separate affirmation. Alternate translation: “Even nature itself teaches you that if a man might have long hair, it is a disgrace for him.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	11	14	gyw9	figs-personification	οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς	1	Does not even nature itself teach you … for him?	Here, **nature** is spoken of as though it were a person who could **teach** someone. Paul speaks in this way to emphasize what the Corinthians should learn from **nature**. If this might be confusing for your readers, you could express this meaning in a nonfigurative way. Alternate translation: “Does not even nature itself show you” or “Do you not understand from nature itself” (See: [[rc://en/ta/man/translate/figs-personification]])
 1CO	11	14	wflv	translate-unknown	ἡ φύσις αὐτὴ	1	Does not even nature itself teach you … for him?	Here, **nature** refers to the way things work in the world. The word does not refer simply to the “natural world” but rather can include everything that exists and how it all functions. If it would be helpful in your language, you could express **nature** with a word or phrase that refers to “the way things work.” Alternate translation: “how the world itself works” or “what naturally happens” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	11	14	vqmf	figs-rpronouns	ἡ φύσις αὐτὴ	1	Does not even nature itself teach you … for him?	Here, **itself** focuses attention on **nature**. If **itself** would not draw attention in this way in your language, you could express the attention or focus in another way. Alternate translation: “nature” or “nature indeed” (See: [[rc://en/ta/man/translate/figs-rpronouns]])
 1CO	11	14	rurk	grammar-connect-condition-hypothetical	ἀνὴρ μὲν ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστιν	1	Does not even nature itself teach you … for him?	Here Paul uses **if** to introduce a true possibility. He means that **a man might have long hair**, or he might not. He specifies the result for **if a man** does **have long hair**. If it would be helpful in your language, you could express this form by stating the **if** statement by introducing it with a word such as “when” or by avoiding the **if** structure. Alternate translation: “when a man has long hair, it is a disgrace for him” or “it is a disgrace for a man to have long hair” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	11	14	kr9k	translate-unknown	κομᾷ	1	Does not even nature itself teach you … for him?	Here Paul uses a word that refers to someone letting his or her hair grow long. It is not clear how long the hair must be to count as **long hair**. Use a word or phrase that refers to what your culture would consider **long hair**. Alternate translation: “lets his hair grow long” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	11	14	jgcu	figs-abstractnouns	ἀτιμία αὐτῷ ἐστιν	1	Does not even nature itself teach you … for him?	If your language does not use an abstract noun for the idea behind **disgrace**, you can express the idea by using a verb such as “disgrace” or an adjective such as “disgraceful.” Alternate translation: “it disgraces him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	11	15	f66k	figs-rquestion	γυνὴ δὲ ἐὰν κομᾷ, δόξα αὐτῇ ἐστιν?	1	For her hair has been given to her	This is the second part of the rhetorical question that began in the last verse. 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, nature does teach this.” If it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. If you use the following alternate translation, you should translate the previous verse as a separate affirmation. Alternate translation: “However, if a woman has long hair, it is glory for her.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	11	15	f66k	figs-rquestion	γυνὴ δὲ ἐὰν κομᾷ, δόξα αὐτῇ ἐστιν?	1	For her hair has been given to her	This is the second part of the rhetorical question that began in the last verse. 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, nature does teach this.” If it would be helpful in your language, you could express the idea behind this question with a strong affirmation. If you use the following alternate translation, you should translate the previous verse as a separate affirmation. Alternate translation: “However, if a woman has long hair, it is glory for her.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	11	15	qlhs	grammar-connect-condition-hypothetical	γυνὴ…ἐὰν κομᾷ, δόξα αὐτῇ ἐστιν?	1	For her hair has been given to her	Here Paul uses **if** to introduce a true possibility. He means that **a woman might have long hair**, or she might not. He specifies the result for **if a woman** does **have long hair**. If it would be helpful in your language, you could express this form by stating the **if** statement by introducing it with a word such as “when” or by avoiding the **if** structure. Alternate translation: “when a woman has long hair, it is glory for her” or “it is glory for a woman to have long hair” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	11	15	qbci	translate-unknown	κομᾷ	1	For her hair has been given to her	Just as in [11:14](../11/14.md), here Paul uses a word that refers to someone letting his or her hair grow long. It is not clear how long the hair must be to count as **long hair**. Use a word or phrase that refers to what your culture would consider **long hair**. Alternate translation: “grows her hair out” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	11	15	vpou	figs-abstractnouns	δόξα αὐτῇ ἐστιν	1	For her hair has been given to her	If your language does not use an abstract noun for the idea behind **glory**, you can express the idea by using a verb such as “glorify” or an adjective such as “glorious.” Alternate translation: “it glorifies her” or “it is glorious for her” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -1541,15 +1541,15 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	11	21	ljb3	figs-gendernotations	ἴδιον	1	it is not the Lord’s Supper that you eat	Although **his** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **his** with a non gendered word or refer to both genders. Alternate translation: “his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	11	21	g0su	figs-idiom	ὃς μὲν πεινᾷ, ὃς δὲ μεθύει	1	it is not the Lord’s Supper that you eat	Here Paul repeats **one is** to introduce two of the results that come from **each one** taking **his own supper first**. He does not mean that only **one** person is **hungry** or **drunk**, and he does not mean that these are the only two options. If it would be helpful in your language, you could express this form with a form that naturally indicates possible, alternate results. Alternate translation: “some are indeed hungry, but others are drunk” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	11	21	fbmb	figs-explicit	ὃς μὲν πεινᾷ, ὃς δὲ μεθύει	1	it is not the Lord’s Supper that you eat	Here Paul contrasts being **hungry** with being **drunk**. These two words are not natural opposites, but Paul uses them to imply their opposites in his contrast. He does this to avoid having a complicated contrast with four words instead of two. If it would be helpful in your language, you could express the contrast between being **hungry** and **drunk** by using all four words. Alternate translation: “one is indeed hungry and thirsty, but one is stuffed and drunk” (See: [[rc://en/ta/man/translate/figs-explicit]])
-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 it would be helpful in your language, you could express the idea behind this questionwith 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	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 it would be helpful in your language, you could express the idea behind this question 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 it would be helpful in your language, you could express why Paul asks this question more explicitly as 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 could 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 can translate with one strong negative, as the ULT does. Alternate translation: “surely not” (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 it would be helpful in your language, you could express **Or** with a word that signifies a contrast or gives an alternative. Alternate translation: “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 it would be helpful in your language, you could express the idea behind this questionwith 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	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 it would be helpful in your language, you could express the idea behind this question 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 it would be helpful in your language, you could express the function of **and** here with 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 it would be helpful in your language, you could qualify Paul’s claim and express 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 it would be helpful in your language, you could express the idea behind this questionwith 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 it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “I will definitely not praise you for this.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+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 it would be helpful in your language, you could express the idea behind this question 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 it would be helpful in your language, you could express the idea behind this question 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 would not understand 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]])
 1CO	11	23	av31		ἐγὼ…παρέλαβον ἀπὸ τοῦ Κυρίου, ὃ	1	For I received from the Lord what I also passed on to you, that the Lord	This could refer to: (1) how Paul learned the tradition he is about to recount indirectly **from the Lord**. In other words, Paul learns about these things from others, who received the tradition directly from the Lord. Alternate translation: “from others who knew the Lord I received what the Lord himself did, which” (2) how Paul learned the tradition directly **from the Lord**. In other words, **the Lord** himself revealed this information to Paul. Alternate translation: “I received directly from the Lord what”
 1CO	11	23	xgh4	translate-unknown	ἐν τῇ νυκτὶ ᾗ	1	For I received from the Lord what I also passed on to you, that the Lord	Here, **on the night** states that the events that Paul will describe all happened “during” one specific **night**. Use a natural way to refer to “during the night” as the time in which the events occur. Alternate translation: “during the night when” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -1684,14 +1684,14 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	12	15	o9bk	figs-personification	ἐὰν εἴπῃ ὁ πούς	1	all were made to drink of one Spirit	Here Paul speaks as if a **foot** could **say** things. He speaks in this way because he wants the Corinthians to think of themselves as body parts making up the body of Christ, and so **the foot** is an example for them. He also wishes them to see how absurd it is for a **foot** to say what it says here. If it would be helpful in your language, you could express this figure of speech by clarifying that this is a hypothetical situation in which a **foot** can say things. Alternate translation: “Say that a foot could talk, and it said” (See: [[rc://en/ta/man/translate/figs-personification]])
 1CO	12	15	efom	figs-quotations	εἴπῃ…ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος	1	all were made to drink of one Spirit	If your language does not use this form, you can translate the statement as an indirect quote instead of as a direct quote. Alternate translation: “would say that, since it is not a hand, it is not of the body” (See: [[rc://en/ta/man/translate/figs-quotations]])
 1CO	12	15	r4qq	figs-idiom	οὐκ εἰμὶ ἐκ τοῦ σώματος…οὐκ ἔστιν ἐκ τοῦ σώματος	1	all were made to drink of one Spirit	Here, **of the body** identifies something that belongs to or is part of **the body**. If it would be helpful in your language, you could express **of the body** with a form in your language that refers to what is part of or belongs to something else. Alternate translation: “I am not a part of the body … it is not a part of the body” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	12	15	iyx7	figs-doublenegatives	οὐ παρὰ τοῦτο, οὐκ ἔστιν ἐκ τοῦ σώματος	1	all were made to drink of one Spirit	Here Paul uses two negative words to express the idea that the reason that the **foot** gives is not valid for separating it from **the body**. If it would be helpful in your language, you could express the idea behind the two negative wordswith positive words or only one negative word. Alternate translation: “despite that, it is of the body” or “it is still of the body” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
+1CO	12	15	iyx7	figs-doublenegatives	οὐ παρὰ τοῦτο, οὐκ ἔστιν ἐκ τοῦ σώματος	1	all were made to drink of one Spirit	Here Paul uses two negative words to express the idea that the reason that the **foot** gives is not valid for separating it from **the body**. If it would be helpful in your language, you could express the idea behind the two negative words with positive words or only one negative word. Alternate translation: “despite that, it is of the body” or “it is still of the body” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 1CO	12	15	pqtz	writing-pronouns	τοῦτο	1	all were made to drink of one Spirit	Here, **this** refers back to what the **foot** said about not being a hand. If it would be helpful in your language, you could express **this** with a word or phrase that more clearly identifies what it refers to. Alternate translation: “this reasoning” or “that idea” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	12	16	ie72	figs-hypo	ἐὰν εἴπῃ τὸ οὖς, ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος	1	all were made to drink of one Spirit	Just as in [12:15](../12/15.md), here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that an **ear** could talk and claim that it is not **of the body** because it is not an **eye**. He uses this hypothetical situation because it is absurd for an **ear** to talk, and it is even more absurd that an **ear** would say these things if it could talk. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose an ear would say, ‘Since I am not an eye, I am not of the body’” (See: [[rc://en/ta/man/translate/figs-hypo]])
 1CO	12	16	uoju	figs-genericnoun	τὸ οὖς	1	all were made to drink of one Spirit	Paul is using any **ear** as an example. He is not speaking about one particular **ear** that can talk. If it would be helpful in your language, you could express this form with a form that refers to any **ear**. Alternate translation: “an ear” or “any ear” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	12	16	gb60	figs-personification	ἐὰν εἴπῃ τὸ οὖς	1	all were made to drink of one Spirit	Just as in [12:15](../12/15.md), here Paul speaks as if an **ear** could say things. He speaks in this way because he wants the Corinthians to think of themselves as body parts of the body of Christ, and so **the ear** is an example for them. He also wishes them to see how absurd it is for an **ear** to say what it says here. If it would be helpful in your language, you could express this figure of speech by clarifying that this is a hypothetical situation in which a foot can say things. Alternate translation: “say that an ear could talk, and it said” (See: [[rc://en/ta/man/translate/figs-personification]])
 1CO	12	16	lidw	figs-quotations	εἴπῃ…ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος;	1	all were made to drink of one Spirit	If your language does not use this form, you can translate the statement as an indirect quote instead of as a direct quote. Alternate translation: “would say that, since it is not an eye, it is not of the body” (See: [[rc://en/ta/man/translate/figs-quotations]])
 1CO	12	16	c3vw	figs-idiom	οὐκ εἰμὶ ἐκ τοῦ σώματος…οὐκ ἔστιν ἐκ τοῦ σώματος	1	all were made to drink of one Spirit	Just as in [12:15](../12/15.md), **of the body** identifies something that belong to or is part of **the body**. If it would be helpful in your language, you could express **of the body** with a form in your language that refers to what is part of or belongs to something else. Alternate translation: “I am not a part of the body … it is not a part of the body” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	12	16	gdk1	figs-doublenegatives	οὐ παρὰ τοῦτο, οὐκ ἔστιν ἐκ τοῦ σώματος	1	all were made to drink of one Spirit	Here Paul uses two negative words to express the idea that the reason that **the ear** gives is not valid for separating it from **the body**. If it would be helpful in your language, you could express the idea behind the two negative wordswith positive words or only one negative word. Alternate translation: “despite that, it is of the body” or “it is still of the body” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
+1CO	12	16	gdk1	figs-doublenegatives	οὐ παρὰ τοῦτο, οὐκ ἔστιν ἐκ τοῦ σώματος	1	all were made to drink of one Spirit	Here Paul uses two negative words to express the idea that the reason that **the ear** gives is not valid for separating it from **the body**. If it would be helpful in your language, you could express the idea behind the two negative words with positive words or only one negative word. Alternate translation: “despite that, it is of the body” or “it is still of the body” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 1CO	12	16	j4ce	writing-pronouns	τοῦτο	1	all were made to drink of one Spirit	Here, **this** refers back to what **the ear** said about not being **an eye**. If it would be helpful in your language, you could express **this** with a word or phrase that more clearly identifies what it refers to. Alternate translation: “this reasoning” or “that idea” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	12	17	dfrr	figs-hypo	εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή? εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις?	1	where would the sense of hearing be? … where would the sense of smell be?	Here Paul is using two hypothetical situations to teach the Corinthians. He wants them to imagine that **the whole body** was **an eye** or **an ear**. He uses these hypothetical situations because it is absurd for **an eye** or **an ear** to make up **the whole body**. Use a natural way in your language to introduce hypothetical situations. Alternate translation: “Suppose the whole body were an eye; where would the hearing be? Suppose the whole were an ear; where would the sense of smell be?” (See: [[rc://en/ta/man/translate/figs-hypo]])
 1CO	12	17	zl05	figs-genericnoun	ὅλον τὸ σῶμα…ὅλον	1	where would the sense of hearing be? … where would the sense of smell be?	Here Paul is speaking of “bodies” in general, not of one particular **body**. If it would be helpful in your language, you could express this form with a form that refers to “bodies” in general. Alternate translation: “any whole body … any whole” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
@@ -1702,7 +1702,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	12	18	yikv	translate-unknown	καθὼς ἠθέλησεν	1	where would the body be?	Here, **just as he desired** means that the God **appointed the members** as he decided, and not because of any other factors. If it would be helpful in your language, you could express **desired** with a word that refers to what God “decided” or “chose.” Alternate translation: “in the way that he chose” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	12	19	eswt	figs-hypo	εἰ…ἦν τὰ πάντα ἓν μέλος, ποῦ	1	where would the body be?	Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that **all** the body parts were just **one member**, that is, one kind of body part. He uses this hypothetical situation because it is absurd for **all** body parts to be **one member**. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose they were all one member; where” (See: [[rc://en/ta/man/translate/figs-hypo]])
 1CO	12	19	zw6k	figs-explicit	τὰ…ἓν μέλος	1	the same member	Here, **one member** refers to one kind of **member**. In other words, it does not indicate that there is only one body part (one arm, for example). Rather, it indicates that all the body parts are of one type (as if all the ears, legs, and other body parts were all arms). If it would be helpful in your language, you could express **one member** by clarifying that Paul has in mind many members that are of one kind. Alternate translation: “one kind of member” or “one type of member” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	12	19	y4vg	figs-rquestion	ποῦ τὸ σῶμα?	1	where would the body be?	Paul does not ask this question because he is looking for information about **where** the **body** is. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “nowhere.” In other words, a **body** that is made up of only **one member** is not a **body** at all. If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “there would be no body!” or “the body would certainly not exist.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	12	19	y4vg	figs-rquestion	ποῦ τὸ σῶμα?	1	where would the body be?	Paul does not ask this question because he is looking for information about **where** the **body** is. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “nowhere.” In other words, a **body** that is made up of only **one member** is not a **body** at all. If it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “there would be no body!” or “the body would certainly not exist.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	12	20	hmcr	grammar-connect-logic-contrast	νῦν δὲ	1	where would the body be?	Just as in [12:18](../12/18.md), **But now** introduces what is true, in contrast with the hypothetical situations Paul offered in the last verse (12:19). The word **now** does not refer to time here. If it would be helpful in your language, you could express **But now** with a word or phrase that introduces reality in contrast to a hypothetical situation. Alternate translation: “In reality, though,” or “As it really is,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
 1CO	12	20	qr0s	figs-explicit	πολλὰ…μέλη	1	where would the body be?	Here, **many members** refers to many kinds of **member**. In other words, it does not indicate that there are many examples of one body part (many arms, for example). Rather, it indicates that there are many different types of **members** (ears, legs, and arms, for example). If it would be helpful in your language, you could express **many members** by clarifying that Paul has in mind many different kinds of **members**. Alternate translation: “there are many types of members” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	12	20	honm	figs-ellipsis	ἓν δὲ σῶμα	1	where would the body be?	Here Paul omits some words that your language might need to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**there are**). If your language does need these words here, you could supply them from the previous clause. Alternate translation: “but there is one body” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
@@ -1858,7 +1858,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	6	j3nn	figs-infostructure	ἐὰν ἔλθω πρὸς ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω, ἢ ἐν ἀποκαλύψει, ἢ ἐν γνώσει, ἢ ἐν προφητείᾳ, ἢ διδαχῇ?	1	how will I benefit you?	If your language would normally express what will **benefit** the Corinthians before what will not **benefit** them, you could rearrange this verse. Alternate translation: “will I not benefit you if I speak to you in revelation or in knowledge or in prophecy or teaching? But will I benefit you at all if I come to you speaking in tongues?” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	14	6	i4st	figs-hypo	ἐὰν ἔλθω πρὸς ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω	1	how will I benefit you?	Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that he is coming to them **speaking in tongues**. He uses himself in this hypothetical situation to illustrate that he could do this if he wanted to and also because he does not want to offend someone else by saying that they do not **benefit** others. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose that I came to you speaking in tongues. What would I benefit you unless I spoke to you” (See: [[rc://en/ta/man/translate/figs-hypo]])
 1CO	14	6	f6ee	figs-go	ἔλθω πρὸς ὑμᾶς	1	how will I benefit you?	Here Paul is speaking about his plan to visit the Corinthians at some point. Use a form in your language that indicates future travel plans to visit someone. Alternate translation: “I arrive where you live” (See: [[rc://en/ta/man/translate/figs-go]])
-1CO	14	6	l71k	figs-rquestion	τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω, ἢ ἐν ἀποκαλύψει, ἢ ἐν γνώσει, ἢ ἐν προφητείᾳ, ἢ διδαχῇ?	1	how will I benefit 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 “nothing.” In other words, Paul would be of no **benefit** at all. If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “I will not benefit you unless I speak to you either in revelation or in knowledge or in prophecy or teaching.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	14	6	l71k	figs-rquestion	τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω, ἢ ἐν ἀποκαλύψει, ἢ ἐν γνώσει, ἢ ἐν προφητείᾳ, ἢ διδαχῇ?	1	how will I benefit 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 “nothing.” In other words, Paul would be of no **benefit** at all. If it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “I will not benefit you unless I speak to you either in revelation or in knowledge or in prophecy or teaching.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	14	6	v7a9	grammar-connect-exceptions	τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω	1	how will I benefit you?	If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “will I not benefit you only when I speak to you” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
 1CO	14	6	vqpn	figs-abstractnouns	ἢ ἐν ἀποκαλύψει, ἢ ἐν γνώσει, ἢ ἐν προφητείᾳ, ἢ διδαχῇ	1	how will I benefit you?	If your language does not use abstract nouns for the ideas behind **revelation**, **knowledge**, **prophecy**, or **teaching**, you can express the ideas by using verbs such as “reveal,” “know,” “prophesy,” and “teach.” Alternate translation: “either to show you things or to make you understand things or to prophesy to you or to instruct you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	14	7	d6mt	figs-infostructure	ὅμως τὰ ἄψυχα φωνὴν διδόντα, εἴτε αὐλὸς, εἴτε κιθάρα, ἐὰν διαστολὴν τοῖς φθόγγοις μὴ δῷ	1	they do not make different sounds	Here Paul identifies what he is talking about first (**lifeless things giving sounds—whether flute or harp**) and then refers back to that phrase by using **they** in his sentence. If your readers would be confused by this structure, you could restructure the sentence and indicate what Paul is talking about in another way. Alternate translation: “If even lifeless things giving sounds—whether flute or harp—would not give different sounds” or “Take even lifeless things giving sounds—whether flute or harp—as an example. If they would not give different sounds” (See: [[rc://en/ta/man/translate/figs-infostructure]])
@@ -1866,7 +1866,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	7	g2fx	figs-idiom	φωνὴν διδόντα…διαστολὴν τοῖς φθόγγοις μὴ δῷ	1	they do not make different sounds	In Paul’s culture, people would speak about how something could **give** a sound. This means that the thing creates or makes the sound. If it would be helpful in your language, you could express **giving sounds** or **give different sounds** with a comparable idiom or expression. Alternate translation: “creating sounds … they would not create different sounds” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	14	7	xunn	grammar-connect-condition-contrary	ἐὰν διαστολὴν τοῖς φθόγγοις μὴ δῷ	1	they do not make different sounds	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **flute** and **harp** really do **give different sounds**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if they actually did not give different sounds” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
 1CO	14	7	t3rb	figs-explicit	διαστολὴν τοῖς φθόγγοις μὴ δῷ	1	they do not make different sounds	Here Paul refers to how an instrument like a **flute** or a **harp** produces many **different sounds**. It is only because it produces a variety of different sounds that it can create a melody or a song. If it would be helpful in your language, you could indicate what Paul is talking about here by making it more explicit that he is talking about how different sounds make up a song or melody. Alternate translation: “they did not make many different pitches” or “they did not create various notes” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	14	7	hq2u	figs-rquestion	πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον?	1	how will it be known what is being played on the flute	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 “it will not.” If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “the thing being played on the flute or the thing being played on the harp will not be known.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	14	7	hq2u	figs-rquestion	πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον?	1	how will it be known what is being played on the flute	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 “it will not.” If it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “the thing being played on the flute or the thing being played on the harp will not be known.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	14	7	fmn6	figs-activepassive	τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον	1	how will it be known what is being played on the flute	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul here uses the passive to emphasize the song instead of the person who plays the song. If you must state who did the action, you can use a vague or indefinite subject. Alternate translation: “what a person plays on the flute or what a person plays on the harp” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	14	7	cfaw	figs-activepassive	πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον	1	how will it be known what is being played on the flute	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, you can use a vague or indefinite subject. Alternate translation: “how will anyone know the thing being played on the flute or the thing being played on the harp” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	14	8	qdy0	grammar-connect-words-phrases	καὶ γὰρ	1	who will prepare for battle?	Here, **For indeed** introduces another example that further supports what Paul said in the previous verse. If it would be helpful in your language, you could express **For indeed** with a word or phrase that introduces another example. Alternate translation: “Again,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
@@ -1874,12 +1874,12 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	8	h3hv	grammar-connect-condition-contrary	ἐὰν ἄδηλον σάλπιγξ φωνὴν δῷ	1	who will prepare for battle?	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **a trumpet** really does **give** a certain or clear **sound**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if a trumpet actually were to give an uncertain sound” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
 1CO	14	8	hauz	figs-idiom	ἄδηλον…φωνὴν δῷ	1	who will prepare for battle?	In Paul’s culture, people would speak about how something **gives** a **sound**. This means that the thing creates or makes the **sound**. If it would be helpful in your language, you could express **gives an uncertain sound** with a comparable idiom or expression. See how you translated this idiom in [14:7](../14/07.md). Alternate translation: “creates an uncertain sound” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	14	8	ynnk	figs-explicit	ἄδηλον…φωνὴν	1	who will prepare for battle?	Here, **an uncertain sound** refers to notes that are not easily recognized or are difficult to hear. If it would be helpful in your language, you could express **an uncertain sound** with a word or phrase that refers to notes that are played poorly or are hard to hear. Alternate translation: “an unclear sound” or “an indistinct sound” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	14	8	z6jg	figs-rquestion	τίς παρασκευάσεται εἰς πόλεμον?	1	who will prepare for battle?	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 one will.” If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “people would never prepare for battle.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	14	8	z6jg	figs-rquestion	τίς παρασκευάσεται εἰς πόλεμον?	1	who will prepare for battle?	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 one will.” If it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “people would never prepare for battle.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	14	9	q9lk	figs-ellipsis	οὕτως καὶ ὑμεῖς…ἐὰν	1	who will prepare for battle?	Here Paul omits some words that your language may require to make a complete thought. The Corinthians would have inferred that Paul meant they would be like instruments that do not make clear sounds. If your readers would not infer that information, and if your language requires more words to make a complete thought, you could supply them. Alternate translation: “You are like those instruments. Unless” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	14	9	f9h6		οὕτως καὶ ὑμεῖς διὰ τῆς γλώσσης, ἐὰν μὴ εὔσημον λόγον δῶτε	1	who will prepare for battle?	Here, **tongue** could refer to: (1) the human body part that people use to speak words. In this case, **with {your} tongue** modifies **give intelligible speech**. Alternate translation: “In the same way also you, unless you use your tongue to give intelligible speech” (2) the unknown language that some of the Corinthians were speaking. In this case, **with your tongue** modifies the first **you**. Alternate translation: “You act in the same way when you speak in a tongue. Unless you give intelligible speech”
 1CO	14	9	ltq2	figs-idiom	εὔσημον λόγον δῶτε	1	who will prepare for battle?	Here, to **give intelligible speech** refers to making words that other people understand. If your language does not use **give** for **speech** or words, you can use a comparable expression. Alternate translation: “you speak intelligible words” or “you talk in intelligible language” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	14	9	bw66	translate-unknown	εὔσημον λόγον	1	who will prepare for battle?	Here, **intelligible speech** refers to words and sentences that other people can understand. If it would be helpful in your language, you could express **intelligible speech** with a comparable expression that identifies language that can be understood. Alternate translation: “understandable speech” or “words that others can comprehend” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	14	9	rlzw	figs-rquestion	πῶς γνωσθήσεται τὸ λαλούμενον?	1	who will prepare for battle?	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 “it will not be understood.” If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “the thing being spoken will never be understood.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	14	9	rlzw	figs-rquestion	πῶς γνωσθήσεται τὸ λαλούμενον?	1	who will prepare for battle?	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 “it will not be understood.” If it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “the thing being spoken will never be understood.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	14	9	qmc2	figs-activepassive	γνωσθήσεται τὸ λαλούμενον	1	who will prepare for battle?	If your language does not use the passive form in these ways, you can express the idea in active form or in another way that is natural in your language. Paul uses passive forms here to avoid stating who is speaking and who is understanding, which makes his question more general. If you must state who did the action, Paul implies that “you” are speaking and some other person is understanding. Alternate translation: “someone understand what you are speaking” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	14	9	m3cj	figs-idiom	εἰς ἀέρα λαλοῦντες	1	who will prepare for battle?	Here, **speaking into the air** is a way to say that the speech or words have no effect. In other words, no people but only **the air** hears the **speech**. If it would be helpful in your language, you could express **speaking into the air** with a comparable expression that describes words that have no effect or meaning. Alternate translation: “speaking empty words” or “talking to nothing” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	14	10	ddu4	translate-unknown	εἰ τύχοι	1	none is without meaning	Here, **doubtless** indicates that Paul is assuming that there are **so many kinds of languages**. He is not arguing this and is not interested in proving it. If it would be helpful in your language, you could express **doubtless** with a comparable word or phrase that refers to something that is assumed to be true. Alternate translation: “assuredly” or “certainly” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -2401,7 +2401,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	55	c9zw	figs-apostrophe	ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?	1	Death, where is your victory? Death, where is your sting?	Here Paul quotes how Hosea addresses something that he knows cannot hear him, **death**, in order to show his listeners in a strong way how he feels about it. If this is confusing in your language, consider expressing this feeling by talking about **death**. Alternate translation: “Where is the victory of death? Where is the sting of death?” (See: [[rc://en/ta/man/translate/figs-apostrophe]])
 1CO	15	55	rn56	figs-abstractnouns	ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?	1	Death, where is your victory? Death, where is your sting?	If your language does not use an abstract noun for the idea behind **death**, you can express the idea by using a verb such as “die.” If you do this, you may need to express the direct address to **death** in another way. Alternate translation: “When people die, where is the victory? When people die, where is the sting?” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	15	55	l23m	figs-parallelism	ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?	1	Death, where is your victory? Death, where is your sting?	Here Paul quotes how Hosea repeats **O death, where {is} your**. Parallel structures like this were poetic in Hosea’s culture. If it would be helpful in your language, and if it would not be worded powerfully in your culture, you could indicate why Paul repeats words and structure by eliminate some or all of the repetition and by making the statements powerful in another way. Alternate translation: “O death, where is your conquest?” or “O death, where are are your victory and sting?” (See: [[rc://en/ta/man/translate/figs-parallelism]])
-1CO	15	55	pdxo	figs-rquestion	ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?	1		Paul does not quote these questions because he is looking for information about **where** death’s **victory** and **sting** are. Rather, the questions involve the Corinthians in what Paul is arguing. The question assumes that the answer is “nowhere.” In other words, there is no **victory** or **sting** for **death**. If it would be helpful in your language, you could express the idea behind these questionswith a strong negation. Alternate translation: “O death, you have no victory! O death, you have no sting!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	15	55	pdxo	figs-rquestion	ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?	1		Paul does not quote these questions because he is looking for information about **where** death’s **victory** and **sting** are. Rather, the questions involve the Corinthians in what Paul is arguing. The question assumes that the answer is “nowhere.” In other words, there is no **victory** or **sting** for **death**. If it would be helpful in your language, you could express the idea behind these questions with a strong negation. Alternate translation: “O death, you have no victory! O death, you have no sting!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	15	55	gg3d	figs-you	σου…σου	1	your … your	Both appearances of **your** refer back to **death** and are singular. (See: [[rc://en/ta/man/translate/figs-you]])
 1CO	15	55	r1sl	figs-abstractnouns	ποῦ σου…τὸ νῖκος	1	your … your	If your language does not use an abstract noun for the idea behind **victory**, you can express the idea by using a verb such as “conquer.” Alternate translation: “have you conquered anything” or “where is how you have conquered” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	15	55	z5dn	figs-metaphor	ποῦ σου…τὸ κέντρον	2	your … your	Here, **sting** refers to a sharp point, particularly the kind that insects have that can pierce skin, inject poison, and cause pain. The author of this quotation (Hosea) speaks as if **death** has a **sting**, referring to how death causes pain both for the person who dies and for others who have lost someone they love. If it would be helpful in your language, you could express **sting** with a comparable figure of speech or express the idea plainly. Alternate translation: “where is the pain that you cause” or “where is your ability to harm” (See: [[rc://en/ta/man/translate/figs-metaphor]])