diff --git a/tn_1CO.tsv b/tn_1CO.tsv index 0de5dd3f2f..35a17ba15b 100644 --- a/tn_1CO.tsv +++ b/tn_1CO.tsv @@ -756,7 +756,7 @@ front:intro e8ey 0 # Introduction to 1 Corinthians\n\n## Part 1: General Intr 6:20 qv47 rc://*/ta/man/translate/figs-activepassive ἠγοράσθητε & τιμῆς 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 **bought** rather than the person doing the “buying.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God bought you with a price” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 6:20 y7fe ἐν τῷ σώματι ὑμῶν 1 Alternate translation: “with your body” or “with what you do with your body” 6:20 t65e rc://*/ta/man/translate/translate-textvariants ἐν τῷ σώματι ὑμῶν 1 After **your body**, a few early manuscripts include “and in your spirit, which belong to God.” Most early manuscripts do not include these additional words. If possible, do not include this addition. (See: [[rc://*/ta/man/translate/translate-textvariants]]) -7:intro a25m 0 # 1 Corinthians 7 General Notes\n\n## Structure and Formatting\n\n4. On abstinence (7:1–40)\n * Directions on sex in marriage (7:1–7)\n * Directions on marriage and divorce (7:8–16)\n * Believers should remain as God called them (7:17–24)\n * Benefit of staying as one is, whether single or married (7:25–35)\n * Exceptions for engaged Christians and widows (7:36–40)\n\n## Special Concepts in this Chapter\n\n### The letter from the Corinthians to Paul\n\nIn [7:1](../07/01.md), Paul says that the Corinthians wrote to him. In fact, the second half of the verse is probably a quote from their letter to Paul. To show this, the ULT puts the quotation inside quotation marks. We do not know what else the letter included about marriage and sex. In the rest of the chapter, though, Paul responds to what they wrote to him.\n\n### Sex and marriage\n\nThroughout this chapter, Paul speaks at length about sex and marriage. While he does not argue this here, he assumes that sexual relations should only take place within a marriage. This is clear when he says that lack of sexual self-control is a good reason to get married in [7:9](../07/09.md). Further, he has four categories of people in mind: those who have never gotten married, those who are engaged to be married, those who are no longer married (whether through divorce or death of a spouse), and those who are currently married. Whether your language has more or fewer categories for marital status, make the distinctions between these four categories as clear as possible.\n\n### Sanctification of unbelieving spouse and children\n\nIn [7:12–16](../07/12.md), Paul addresses Christian men and women who have an unbelieving spouse. He specifically argues that they should stay together unless the unbelieving spouse wishes to leave the marriage. He argues that they should stay together because the unbelieving spouse and the children are “sanctified” by the believing spouse. By “sanctified,” Paul does not mean that the unbelieving spouse and the children are considered to be Christians whom God has saved. Rather, “sanctified” identifies the unbelieving spouse and the children as appropriate family for the believing spouse. In other words, having an unbelieving spouse does not make one’s marriage and children improper before God. Instead, God “sanctifies” them. If your language has a way to refer to an improper or unacceptable marriage, you might be able to use those kinds of words here.\n\n### Divorce\n\nIn this passage, Paul uses a number of words and phrases to refer to what we call divorce: “being separated” ([7:10–11](../07/10.md)), “divorce” ([11–13](../07/11.md)), “departing” ([15](../07/15.md)), and “being released” ([27](../07/27.md)). In Paul’s culture, the rules for divorce were different in different places, and some divorces would have been more formal and legal than others. Additionally, in many places both men and women could divorce a spouse, but in a few places only men could divorce their wives. If Paul’s language would be understood in your language, you should try to preserve the different words and phrases he uses. If you need to make his language more consistent, use a word or phrase that refers generally to ending a marriage. (See: [[rc://*/tw/dict/bible/other/divorce]])\n\n### The “virgin”\n\nIn [7:25–38](../07/25.md), Paul refers repeatedly to “virgins.” With this word, he identifies a woman who has never been married. The word does not necessarily mean that the woman has never had any sexual experiences. When Paul identifies the virgin as “his virgin,” he refers either to a woman who is engaged to be married to a man or to a daughter who is under the authority of her father (see the last section in this introduction). In your language, use a word or phrase that refers to a woman who has never been married.\n\n### The “coming distress”\n\nIn [7:26](../07/26.md), Paul speaks of the “coming distress.” This is trouble, persecution, or difficulties that affect the Corinthian church and perhaps all churches. When Paul says that the distress is “coming,” he could mean that it has already begun to happen and will continue to happen. It is more likely, however, that “coming” means that the distress is about to begin. Because of this “distress,” Paul thinks that believers are better off not getting married. It is unclear what Paul thought about the length of this “distress.” Is the “distress” still happening in the present day? It is better not to clarify the answer to this in your translation, since Paul does not give any hints. (See: [[rc://*/tw/dict/bible/other/trouble]])\n\n### Calling\n\nPaul refers consistently to a “calling” and to “being called” in [7:17–24](../07/17.md). Throughout this section, “being called” refers to God’s action to save a person. Paul speaks about a person’s situation when they “were called” as a “calling” in [7:20](../07/20.md), while in other places he specifies what that situation might be: married or unmarried, circumcised or uncircumcised, slave or free. The point Paul wishes to make is that God’s “call” does not require one to change one’s situation. Rather, God’s “call” is for people to serve him in the situation they are in. (See: [[rc://*/tw/dict/bible/kt/call]])\n\n## Important Figures of Speech in this Chapter\n\n### Euphemisms for having sex\n\nIn the first half of this chapter, Paul uses many euphemisms for having sex: “touching a woman” ([7:1](../07/01.md)), “duty” ([3](../07/03.md)), not “depriving each other” ([5](../07/05.md)), and being “together again” ([5](../07/05.md)). In most cases, he speaks in this way to be polite and avoid offending those who would read the letter. When this is true, you could translate Paul’s language with any polite way of referring to having sex in your language. However, the euphemism “duty” in ([7:3](../07/03.md)) particularly emphasizes that married couples are required to have sex. If your language has a euphemism that emphasizes “duty,” you could use it in that verse. (See: [[rc://*/ta/man/translate/figs-euphemism]])\n\n### Redemption\n\nJust as in [6:20](../06/20.md), in [7:23](../07/23.md) Paul tells the Corinthians that they have been “bought with a price.” He does not state what the price is or from whom God bought the Corinthians. However, it is clear that Paul is speaking about what we call “redemption” here. Paul thinks of the Corinthians as slaves who are 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://*/tw/dict/bible/kt/redeem]])\n\n### Those who have … should be as those who do not have … \n\nIn [7:29–31](../07/29.md), Paul emphasizes that those who have or do something “should be as those” who do not have or do that thing. He emphasizes this by giving a list of five examples. Paul’s point is that actions or things related to this world should not define who Christians are. He backs this up in [7:31](../07/31.md) by stating that “the present form of this world is passing away.” Therefore, those who weep should act like those who do not weep, and those who are married should act like those who are not married. Neither weeping nor marriage should have an impact on who the Christian is and on what the Christian does. As a Christian, none of these five things, which stand for everything in the “present form of this world,” are significant for one’s relationship to God. If possible, preserve the strong contrasts, which almost sound like contradictions. These strong contrasts are an essential part of Paul’s argument.\n\n### Rhetorical questions\n\nPaul uses rhetorical questions in [7:16](../07/16.md). He asks these questions to involve the Corinthians in his argument and to force them to think about what he is saying. He again uses rhetorical questions in [7:18](../07/18.md), [21](../07/21.md), [27](../07/27.md). He asks these questions for a different reason: to identify those to whom his statements apply. If possible, you should preserve these questions. However, if your language does not use rhetorical questions, see the notes on each question for other translation possibilities. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Translating gendered words\n\nIn much of this chapter, Paul uses masculine and feminine words to identify when he is addressing men and when he is addressing women. Unlike in most of the previous chapters, then, you should intentionally preserve most of the gendered language in this chapter. The notes will identify any cases of gendered language that refer to all people. If there is no note, assume that the gendered language is functioning to distinguish between genders.\n\n### Who speaks, Paul or the Lord?\n\nThroughout this chapter, Paul uses a number of phrases to indicate whose authority lies behind the commands he gives. First, he marks [7:10–11](../07/10.md) as something that the Lord, not him, has spoken. Of course, he himself is speaking, but he is summarizing the Lord’s teaching on divorce. Therefore, “not I, but the Lord” in [7:11](../07/11.md) is Paul’s way of indicating that he is summarizing teaching directly from the Lord. Second, he marks [7:12–16](../07/12.md) as something he commands. By using “I, not the Lord” in [7:12](../07/12.md), he indicates that he gives the commands that follow on his own authority as an apostle. He is not saying that these commands are not as authoritative or important as those in [7:10–11](../07/10.md). Third, Paul introduces [7:25–40](../07/25.md) by stating that again he does “not have a command from the Lord,” but that he gives “an opinion” that God has made “trustworthy.” He concludes the section by stating that he has given his “judgment,” and he has the “Spirit of God” ([7:40](../07/40.md)). This is a slightly weaker claim to authority than he made in [7:12](../07/12.md): these are his “opinion” or “judgment.” However, Paul also claims that God has made him “trustworthy” and given him the Spirit, so these verses should not be taken simply as Paul’s private opinion. Rather, Paul himself already provides exceptions and qualifications in this section because he is less confident. Do not translate what Paul says as if it were simply advice from someone. Instead, this whole chapter carries apostolic authority.\n\n### Father or fiancé in [7:36–38](../07/36.md)?\n\nIn these verses, Paul repeatedly refers to “he” or “him.” He does not state who this man is, but the man has a “virgin.” There are two common ways to understand these verses. First, and more likely, the man is engaged to “his virgin,” and Paul is giving him instructions on whether to get married or not. Second, and less likely, the man is the father of the daughter (“his virgin”), and Paul is giving him instructions on whether to give his daughter in marriage or not. If a specific translation choice follows one of these interpretations instead of the other, the notes on these verses will point out whether it matches the “fiancé interpretation” or the “father interpretation.” +7:intro a25m 0 # 1 Corinthians 7 General Notes\n\n## Structure and Formatting\n\n4. On abstinence (7:1–40)\n * Directions on sex in marriage (7:1–7)\n * Directions on marriage and divorce (7:8–16)\n * Believers should remain as God called them (7:17–24)\n * Benefit of staying as one is, whether single or married (7:25–35)\n * Exceptions for engaged Christians and widows (7:36–40)\n\n## Special Concepts in this Chapter\n\n### The letter from the Corinthians to Paul\n\nIn [7:1](../07/01.md), Paul says that the Corinthians wrote to him. In fact, the second half of the verse is probably a quote from their letter to Paul. To show this, the ULT puts the quotation inside quotation marks. We do not know what else the letter included about marriage and sex. In the rest of the chapter, though, Paul responds to what they wrote to him.\n\n### Sex and marriage\n\nThroughout this chapter, Paul speaks at length about sex and marriage. While he does not argue this here, he assumes that sexual relations should only take place within a marriage. This is clear when he says that lack of sexual self-control is a good reason to get married in [7:9](../07/09.md). Further, he has four categories of people in mind: those who have never gotten married, those who are engaged to be married, those who are no longer married (whether through divorce or death of a spouse), and those who are currently married. Whether your language has more or fewer categories for marital status, make the distinctions between these four categories as clear as possible.\n\n### Sanctification of unbelieving spouse and children\n\nIn [7:12–16](../07/12.md), Paul addresses Christian men and women who have an unbelieving spouse. He specifically argues that they should stay together unless the unbelieving spouse wishes to leave the marriage. He argues that they should stay together because the unbelieving spouse and the children are “sanctified” by the believing spouse. By “sanctified,” Paul does not mean that the unbelieving spouse and the children are considered to be Christians whom God has saved. Rather, “sanctified” identifies the unbelieving spouse and the children as appropriate family for the believing spouse. In other words, having an unbelieving spouse does not make one’s marriage and children improper before God. Instead, God “sanctifies” them. If your language has a way to refer to an improper or unacceptable marriage, you might be able to use those kinds of words here.\n\n### Divorce\n\nIn this passage, Paul uses a number of words and phrases to refer to what we call divorce: “being separated” ([7:10–11](../07/10.md)), “divorce” ([11–13](../07/11.md)), “departing” ([15](../07/15.md)), and “being released” ([27](../07/27.md)). In Paul’s culture, the rules for divorce were different in different places, and some divorces would have been more formal and legal than others. Additionally, in many places both men and women could divorce a spouse, but in a few places only men could divorce their wives. If Paul’s language would be understood in your language, you should try to preserve the different words and phrases he uses. If you need to make his language more consistent, use a word or phrase that refers generally to ending a marriage. (See: [[rc://*/tw/dict/bible/other/divorce]])\n\n### The “virgin”\n\nIn [7:25–38](../07/25.md), Paul refers repeatedly to “virgins.” With this word, he identifies a woman who has never been married. The word does not necessarily mean that the woman has never had any sexual experiences. When Paul identifies the virgin as “his virgin,” he refers either to a woman who is engaged to be married to a man or to a daughter who is under the authority of her father (see the last section in this introduction). In your language, use a word or phrase that refers to a woman who has never been married.\n\n### The “coming distress”\n\nIn [7:26](../07/26.md), Paul speaks of the “coming distress.” This is trouble, persecution, or difficulties that affect the Corinthian church and perhaps all churches. When Paul says that the distress is “coming,” he could mean that it has already begun to happen and will continue to happen. It is more likely, however, that “coming” means that the distress is about to begin. Because of this “distress,” Paul thinks that believers are better off not getting married. It is unclear what Paul thought about the length of this “distress.” Is the “distress” still happening in the present day? It is better not to clarify the answer to this in your translation, since Paul does not give any hints. (See: [[rc://*/tw/dict/bible/other/trouble]])\n\n### Calling\n\nPaul refers consistently to a “calling” and to “being called” in [7:17–24](../07/17.md). Throughout this section, “being called” refers to God’s action to save a person. Paul speaks about a person’s situation when they “were called” as a “calling” in [7:20](../07/20.md), while in other places he specifies what that situation might be: married or unmarried, circumcised or uncircumcised, slave or free. The point Paul wishes to make is that God’s “call” does not require one to change one’s situation. Rather, God’s “call” is for people to serve him in the situation they are in. (See: [[rc://*/tw/dict/bible/kt/call]])\n\n## Important Figures of Speech in this Chapter\n\n### Euphemisms for having sex\n\nIn the first half of this chapter, Paul uses many euphemisms for having sex: “touching a woman” ([7:1](../07/01.md)), “duty” ([3](../07/03.md)), not “depriving each other” ([5](../07/05.md)), and being “together again” ([5](../07/05.md)). In most cases, he speaks in this way to be polite and avoid offending those who would read the letter. When this is true, you could translate Paul’s language with any polite way of referring to having sex in your language. However, the euphemism “duty” in ([7:3](../07/03.md)) particularly emphasizes that married couples are required to have sex. If your language has a euphemism that emphasizes “duty,” you could use it in that verse. (See: [[rc://*/ta/man/translate/figs-euphemism]])\n\n### Redemption\n\nJust as in [6:20](../06/20.md), in [7:23](../07/23.md) Paul tells the Corinthians that they have been “bought with a price.” He does not state what the price is or from whom God bought the Corinthians. However, it is clear that Paul is speaking about what we call “redemption” here. Paul thinks of the Corinthians as slaves who are 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://*/tw/dict/bible/kt/redeem]])\n\n### Those who have … should be as those who do not have …\n\nIn [7:29–31](../07/29.md), Paul emphasizes that those who have or do something “should be as those” who do not have or do that thing. He emphasizes this by giving a list of five examples. Paul’s point is that actions or things related to this world should not define who Christians are. He backs this up in [7:31](../07/31.md) by stating that “the present form of this world is passing away.” Therefore, those who weep should act like those who do not weep, and those who are married should act like those who are not married. Neither weeping nor marriage should have an impact on who the Christian is and on what the Christian does. As a Christian, none of these five things, which stand for everything in the “present form of this world,” are significant for one’s relationship to God. If possible, preserve the strong contrasts, which almost sound like contradictions. These strong contrasts are an essential part of Paul’s argument.\n\n### Rhetorical questions\n\nPaul uses rhetorical questions in [7:16](../07/16.md). He asks these questions to involve the Corinthians in his argument and to force them to think about what he is saying. He again uses rhetorical questions in [7:18](../07/18.md), [21](../07/21.md), [27](../07/27.md). He asks these questions for a different reason: to identify those to whom his statements apply. If possible, you should preserve these questions. However, if your language does not use rhetorical questions, see the notes on each question for other translation possibilities. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Translating gendered words\n\nIn much of this chapter, Paul uses masculine and feminine words to identify when he is addressing men and when he is addressing women. Unlike in most of the previous chapters, then, you should intentionally preserve most of the gendered language in this chapter. The notes will identify any cases of gendered language that refer to all people. If there is no note, assume that the gendered language is functioning to distinguish between genders.\n\n### Who speaks, Paul or the Lord?\n\nThroughout this chapter, Paul uses a number of phrases to indicate whose authority lies behind the commands he gives. First, he marks [7:10–11](../07/10.md) as something that the Lord, not him, has spoken. Of course, he himself is speaking, but he is summarizing the Lord’s teaching on divorce. Therefore, “not I, but the Lord” in [7:11](../07/11.md) is Paul’s way of indicating that he is summarizing teaching directly from the Lord. Second, he marks [7:12–16](../07/12.md) as something he commands. By using “I, not the Lord” in [7:12](../07/12.md), he indicates that he gives the commands that follow on his own authority as an apostle. He is not saying that these commands are not as authoritative or important as those in [7:10–11](../07/10.md). Third, Paul introduces [7:25–40](../07/25.md) by stating that again he does “not have a command from the Lord,” but that he gives “an opinion” that God has made “trustworthy.” He concludes the section by stating that he has given his “judgment,” and he has the “Spirit of God” ([7:40](../07/40.md)). This is a slightly weaker claim to authority than he made in [7:12](../07/12.md): these are his “opinion” or “judgment.” However, Paul also claims that God has made him “trustworthy” and given him the Spirit, so these verses should not be taken simply as Paul’s private opinion. Rather, Paul himself already provides exceptions and qualifications in this section because he is less confident. Do not translate what Paul says as if it were simply advice from someone. Instead, this whole chapter carries apostolic authority.\n\n### Father or fiancé in [7:36–38](../07/36.md)?\n\nIn these verses, Paul repeatedly refers to “he” or “him.” He does not state who this man is, but the man has a “virgin.” There are two common ways to understand these verses. First, and more likely, the man is engaged to “his virgin,” and Paul is giving him instructions on whether to get married or not. Second, and less likely, the man is the father of the daughter (“his virgin”), and Paul is giving him instructions on whether to give his daughter in marriage or not. If a specific translation choice follows one of these interpretations instead of the other, the notes on these verses will point out whether it matches the “fiancé interpretation” or the “father interpretation.” 7:1 y4lx rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, **Now** introduces a new topic in the letter. Paul begins to discuss things that the Corinthians asked him about in a letter. If it would be helpful in your language, you could express **Now** with a word or phrase that introduces a new topic. Alternate translation: “Next,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 7:1 jq21 rc://*/ta/man/translate/figs-explicit ὧν ἐγράψατε 1 The phrase **what you wrote** implies that the Corinthians had previously written a letter to Paul in which they asked him questions. Paul now begins to answer those questions. If **what you wrote** would not imply that the Corinthians had already written a letter to Paul, you could make this explicit. Alternate translation: “what you wrote to me in your letter” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:1 erl5 rc://*/ta/man/translate/figs-explicit ἐγράψατε, καλὸν ἀνθρώπῳ, γυναικὸς μὴ ἅπτεσθαι 1 Here Paul could be: (1) quoting what the Corinthians said in their letter so that he can respond to it, much like he did in [6:12–13](../06/12.md). Alternate translation: “you wrote: You said, ‘It is good for a man not to touch a woman.’” (2) expressing his own views about men and women. Alternate translation: “you wrote: It is true that it is good for a man not to touch a woman” (See: [[rc://*/ta/man/translate/figs-explicit]]) diff --git a/tn_1SA.tsv b/tn_1SA.tsv index 0be584397e..845a40fc89 100644 --- a/tn_1SA.tsv +++ b/tn_1SA.tsv @@ -5,14 +5,14 @@ front:intro z2ar 0 # Introduction to 1 Samuel\n\n## Part 1: General Introduct 1:1 mwm2 rc://*/ta/man/translate/translate-names צוֹפִ֖ים 1 The phrase **the Zuphites** refers to the people group that descended from Zuph. (See: [[rc://*/ta/man/translate/translate-names]]) 1:1 hizk rc://*/ta/man/translate/translate-names אֶפְרָ֑יִם 1 Here, **Ephraim** refers to the land that was allotted to the people belonging to the Israelite tribe of Ephraim (see Joshua 16:1–9).(See: [[rc://*/ta/man/translate/translate-names]]) 1:1 cjl8 rc://*/ta/man/translate/translate-names אֶ֠לְקָנָה & יְרֹחָ֧ם & אֱלִיה֛וּא & תֹּ֥חוּ & צ֖וּף 1 These are the names of men. (See: [[rc://*/ta/man/translate/translate-names]]) -1:1 x8xp rc://*/ta/man/translate/translate-names אֶפְרָתִֽי 1 Here, **Ephraimite** refers to anyone living in the territory of Ephraim. \n(See: [[rc://*/ta/man/translate/translate-names]]) -1:2 roc0 rc://*/ta/man/translate/writing-pronouns וְ⁠ל⁠וֹ֙ 1 The pronoun **him** refers to Elkanah. \n(See: [[rc://*/ta/man/translate/writing-pronouns]]) +1:1 x8xp rc://*/ta/man/translate/translate-names אֶפְרָתִֽי 1 Here, **Ephraimite** refers to anyone living in the territory of Ephraim.\n(See: [[rc://*/ta/man/translate/translate-names]]) +1:2 roc0 rc://*/ta/man/translate/writing-pronouns וְ⁠ל⁠וֹ֙ 1 The pronoun **him** refers to Elkanah.\n(See: [[rc://*/ta/man/translate/writing-pronouns]]) 1:2 g5tk rc://*/ta/man/translate/translate-names חַנָּ֔ה & פְּנִנָּ֑ה 1 These are the names of two women. (See: [[rc://*/ta/man/translate/translate-names]]) 1:3 zzb5 rc://*/ta/man/translate/writing-pronouns הָ⁠אִ֨ישׁ הַ⁠ה֤וּא 1 The word **that** in the phrase **that man** is a demonstrative pronoun which refers to Elkanah. Alternate translation: “the man Elkanah” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 1:3 kws9 rc://*/ta/man/translate/figs-go וְ⁠עָלָה֩ 1 Here, **went up** indicates that in order to reach Shiloh, Elkanah had to travel from a lower location to a higher location because Shiloh was located in a mountainous region. (See: [[rc://*/ta/man/translate/figs-go]]) 1:3 j91i rc://*/ta/man/translate/figs-idiom מִ⁠יָּמִ֣ים׀ יָמִ֔ימָ⁠ה 1 The expression **days to days** is a Hebrew idiom. Alternate translation: “year by year” or “annually” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:3 w8se rc://*/ta/man/translate/translate-names עֵלִ֗י & חָפְנִי֙ & וּ⁠פִ֣נְחָ֔ס 1 These are the names of men. (See: [[rc://*/ta/man/translate/translate-names]]) -1:4 imlh מָנֽוֹת 1 Here, **portions** refers to portions of meat. See UST. \nAlternate translation: “meat portions” or “portions of meat” +1:4 imlh מָנֽוֹת 1 Here, **portions** refers to portions of meat. See UST.\nAlternate translation: “meat portions” or “portions of meat” 1:4 emtw rc://*/ta/man/translate/writing-background וְ⁠נָתַ֞ן 1 Beginning here and continuing until the middle of verse 7, the author provides background information and explains what took place repeatedly year after year. The author does this to help readers better understand the story. (See: [[rc://*/ta/man/translate/writing-background]]) 1:5 xq4v rc://*/ta/man/translate/translate-names וּ⁠לְ⁠חַנָּ֕ה 1 **Hannah** is a woman’s name. See how you translated this in [1 Samuel 1:2](../01/02.md). (See: [[rc://*/ta/man/translate/translate-names]]) 1:5 k5i7 מָנָ֥ה אַחַ֖ת אַפָּ֑יִם 1 The phrase, **one portion of two faces** could mean: (1) Elkanah gave Hannah a double portion. Alternate translation: “a double portion” (2) Elkanah gave Hannah especially desirable portions of meat. Alternate translation: “a special portion” diff --git a/tn_2CO.tsv b/tn_2CO.tsv index 0e7c3aaf55..0c04d124a2 100644 --- a/tn_2CO.tsv +++ b/tn_2CO.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Introduction\n\n### Outline of the Book of 2 Corinthians\n\n1. Opening and blessing (1:1–2)\n2. Paul praises God for his comfort in affliction (1:3–11)\n3. Interrupted travel plans (1:12–2:13)\n * The interruption and the reason for it (1:15–2:4)\n * The person who caused grief (2:5–11)\n * Travel to Troas and Macedonia (2:12–13)\n4. Paul’s ministry (2:14–7:4)\n * The fragrance of Christ (2:14–17)\n * Qualification for ministry (3:1–6)\n * Ministry of Moses and ministry of Paul (3:7–4:6)\n * Suffering and ministry (4:7–18)\n * Confidence in the resurrection (5:1–10)\n * The gospel (5:11–6:2)\n * Proofs of ministry (6:3–10)\n * Join with fellow believers, not unbelievers (6:11–7:4)\n5. Paul rejoices about Titus’ visit to the Corinthians (7:5–16)\n6. Giving for the gospel (8:1–9:15)\n * Example of the Macedonians (8:1–6)\n * Paul appeals to the Corinthians to give generously (8:7–9:5)\n * Blessing and thanksgiving (9:6–15)\n7. Paul defends his apostolic authority (10:1–13:10)\n * The true standard for boasting (10:1–18)\n * Paul defends his speech and conduct (11:1–15)\n * Paul boasts about his suffering (11:16–33)\n * Paul’s ascent to heaven and the thorn in the flesh (12:1–10)\n * Paul concludes his boasting (12:11–13)\n * Paul defends his financial conduct (12:14–18)\n * Paul warns the Corinthians about his third visit (12:19–13:10)\n8. Closing (13:11–13)\n\n### Who wrote the book of 2 Corinthians?\n\nThe author identifies himself as Paul the apostle. Paul was originally from the city of Tarsus but lived in Jerusalem. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee, and he persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire, telling people about Jesus. Paul first visited the Corinthians during his third time traveling around the Roman Empire (see [Acts 18:1–18](../act/18/01.md)). After he visited them, he stayed in the city of Ephesus for more than two years (see [Acts 19:1–10](../act/19/01.md)). \n\nFrom Ephesus, he wrote them a letter that we call First Corinthians. After he wrote that letter, and during the two years that he lived in Ephesus, he visited the Corinthians very briefly, but it was a painful visit (see [2:1](../02/01.md)). After this visit, he wrote two letters to the Corinthians. We do not have the first letter that Paul wrote, but it was a “severe” letter that may have grieved the Corinthians (see [2:4](../02/04.md)). The second letter that Paul wrote is this letter, Second Corinthians. He wrote it from the region of Macedonia after his friend Titus returned from visiting the Corinthians and told him how the Corinthians were doing.\n\n### What is the book of 2 Corinthians about?\n\nPaul wrote 2 Corinthians to continue to help the Corinthians believe the true gospel and trust him as an apostle of Christ. He wrote this letter after Titus returned to Paul from visiting the Corinthians and delivering to them a letter of strong rebuke from Paul. In 2 Corinthians, Paul tells the Corinthians that he is happy that they have responded well to his letter. However, he still has instructions and corrections to write to them, and he continues to defend himself as an apostle who taught them the true gospel. Most generally, Paul wrote 2 Corinthians to strengthen his relationship with the Corinthians, to strengthen relationships between all Christians, and to help the Christians trust in and obey Christ more and more. \n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Second Corinthians” or “2 Corinthians.” Or they may choose a different title, such as “Paul’s Second Letter to the Church in Corinth” or “A Second Letter to the Christians in Corinth.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the city of Corinth like?\n\nCorinth was a major city located in ancient Greece. Because it was near the Mediterranean Sea and in an important location, many travelers and traders came to buy and sell goods there. Therefore, many different kinds of people lived in the city, and there were many wealthy people. Also, people in Corinth worshiped many different gods, and their worship could include food and sexual activity. In this culture, Christians who did not participate in worshiping at least some of the many gods were often considered to be strange, and people did not want to associate with them.\n\n### What were the issues that Paul was addressing in this letter?\n\nThere are four major issues about which Paul wrote in 2 Corinthians. First, he decided not to visit the Corinthians again right away, even though that was his original plan. He wanted to tell the Corinthians that he had changed his plans and to show them that he was not making promises and then breaking them. Second, Paul and the Corinthians had a conflict or fight when Paul visited them. Paul wished to rebuild their relationship so that they could trust and care for each other. Third, Paul wanted to encourage the Corinthians to give money to help the believers in Jerusalem. Paul was collecting this money from many churches he knew, and he wanted the Corinthians to contribute generously. Fourth, some people were saying that Paul was not really a true apostle, and the message he preached was not the true gospel. These people were either visitors or lived in Corinth. Paul defended himself and the gospel that he preached against these people who opposed him. All four of these issues relate to one specific problem: the Corinthians were doubting Paul’s authority over and care for them. He wrote 2 Corinthians to address this primary issue, and he focused on these four specific themes. \n\n### Who were the false teachers that Paul speaks about?\n\nEverything we know about the false teachers who opposed Paul in Corinth comes from this letter. So, we do not know for sure who they were. Paul refers to them with two especially important names: "super-apostles” and “false apostles.” Some scholars think that the “super-apostles” were some of the twelve apostles that Jesus appointed, while the “false apostles” were people who were not actually apostles but claimed to be. On the other hand, many scholars think that these two names refer to the same group of people: false teachers who claimed to be apostles but were not actually apostles. Paul does not carefully distinguish the names; this second view is probably correct. Paul implies that these false teachers were Jewish people who claimed to serve Christ (see [11:22–23](../11/22.md)). They claimed to have authority and power. However, we do not know what exactly they were teaching about Jesus. We do know that they claimed that their gospel was better than what Paul preached, but Paul tells us that what they were teaching was wrong. \n\n## Part 3: Important Translation Issues\n\n### What letters did Paul write to the Corinthians?\n\nPaul wrote at least four letters to the believers in Corinth. First, he wrote a letter related to avoiding sexual immorality (see [1 Corinthians 5:9](../1co/10509.md)). We do not have this letter. Second, he wrote a letter to the Corinthians that answered some of their questions and that addressed disputes within the Corinthian church. This letter is now known as First Corinthians. Third, Paul wrote a stern or “severe” letter to the Corinthians (see [2:3–4](../02/03.md) and [7:8–12](../07/08.md)). We again do not have this letter. Fourth, Paul wrote a letter after his friend Titus came from Corinth and told him that the Corinthians had responded well to the “severe letter.” This letter is now known as Second Corinthians. \n\n### About what visits to the Corinthians does Paul speak?\n\nWhile Paul does not directly mention it in 2 Corinthians, he first visited the Corinthians to proclaim the gospel to them. You can read about that in [Acts 18:1–18](../act/18/01.md). In 2 Corinthians, Paul briefly refers to his second visit to the Corinthians, which was “sorrowful” or “painful” (see [2:1](../02/01.md)). Sometime after this “painful” visit, Titus visited the Corinthians and then returned to Paul in Macedonia (see [2:12–13](../02/12.md) and [7:6–7](../07/06.md)). He probably took Paul’s “severe letter” with him. This may be the same visit of Titus that Paul refers to in [8:6](../08/06.md) and [12:18](../12/18.md), although either or both of these verses could refer instead to Titus taking this letter, 2 Corinthians, to the Corinthians.\n\nPaul also refers to two visits that had not yet happened when he wrote 2 Corinthians. First, Paul has asked Titus and two unnamed fellow believers to visit the Corinthians, taking the 2 Corinthians letter with them ([8:16–24](../08/16.md) and [9:3](../09/03.md)). Second, Paul plans to visit the Corinthians for a third time ([12:14](../12/14.md) and [13:1](../13/01.md)). You will need to make sure that your translation uses appropriate verb tenses and forms for referring to these visits. See the notes on specific verses for details and translation options. \n\n### How does Paul use irony and sarcasm?\n\nIn many places in this letter, Paul uses irony and sarcasm. In these places, he says things that he does not actually believe to be true. Usually, he is speaking from the perspective of other people and saying what they believe to be true. He does this to respond to what other people are saying or to show that what other people are saying is foolish or silly. The ULT often indicates that Paul is using irony or sarcasm by including quotation marks around the words that Paul does not actually believe to be true. The UST often indicates that Paul is using irony or sarcasm by indicating that someone is speaking the words. Consider how you might present sarcasm and irony in your language, and see the notes for places where Paul is using irony. (See: [[rc://en/ta/man/translate/figs-irony]])\n\n### What does Paul mean when he speaks about “boasting”?\n\nIn Paul’s culture, not all boasting was considered bad. Instead, there were good and bad kinds of boasting. In this letter, Paul explains what counts as good boasting, and he explains that he boasts in a good way. He also implies that his opponents boast in a bad way. Paul thinks the best way to boast is to say great things about God and what God has done. However, in this letter Paul also boasts about himself, because his opponents, the false teachers, boast about themselves. He does not think that this boasting is the best way for him to be speaking to the Corinthians, but he does it to respond to his opponents and to show the Corinthians that he is a true apostle of Christ. He calls this boasting “foolish.” Consider how you might express both good, bad, and foolish kinds of boasting. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n### What did Paul mean by the expressions “in Christ,” “in the Lord,” etc.?\n\nPaul frequently uses the spatial metaphor “in Christ” (often with another name for “Christ,” such as “Lord” or “Jesus”) in this letter. This metaphor emphasizes that believers are as closely united to Christ as if they were inside him. Paul believes that this is true for all believers, and sometimes he uses “in Christ” simply to identify that what he is speaking about is true for those who believe in Jesus. Other times, he emphasizes union with Christ as the means or the basis for some statement or exhortation. See the notes on specific verses for help in understanding the contextual meaning of “in Christ” and related phrases. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### How should “brothers” be translated?\n\nMany times in this letter, Paul directly addresses or refers to people he calls “brothers.” The plural form, “brothers,” refers in general to fellow believers, both men and women. The singular form, “brother,” refers to a specific fellow believer, almost certainly one who is a man. Paul uses this word because he considers believers to be as closely united together as siblings in a family. Consider what word or phrase would best express both the reference to fellow believers and the idea that these fellow believers are as close as family members. (See: [[rc://*/tw/dict/bible/kt/brother]])\n\n### How should “you” and “we” be translated?\n\nThroughout the letter, you should assume that “you,” “your,” and “yours” are plural and refer to the Corinthian believers unless a note specifies that the form of “you” is singular. Also, throughout the letter, you should assume that “we,” “us,” “our,” and “ours” include Paul and those who work with Paul but do not include the Corinthian believers unless a notes specifies that the form of “we” includes the Corinthian believers. Some scholars think that Paul sometimes uses the first person plural to refer to only himself. Other scholars think that Paul uses the first person plural to refer to both himself and those who serve with him. There is often not enough evidence be certain of which meaning Paul intended. It is recommended that you preserve how Paul sometimes uses the first person singular and sometimes uses the first person plural. (See: [[rc://*/ta/man/translate/figs-yousingular]] and [[rc://*/ta/man/translate/figs-exclusive]])\n\n### What are the major issues in the text of the book of 2 Corinthians?\n\nIn the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations with which your readers may be familiar to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n* “in holiness” ([1:12](../01/12.md)). Some ancient manuscripts have this: “in sincerity.”\n* “a second grace” ([1:15](../01/15.md)). Some ancient manuscripts have this: “a second joy.”\n* “new things have come” ([5:17](../05/17.md)). Some ancient manuscripts have this: “all {things} have become new.”\n* “I see” ([7:8](../07/08.md)). Some ancient manuscripts have this: “for I see.” Other ancient manuscripts have this: “seeing.”\n* “and in the love from us in you” ([8:7](../08/07.md)). Some ancient manuscripts have this: “and in your love for us.”\n* “by this situation” ([9:4](../09/04.md)). Some ancient manuscripts have this: “by this situation of boasting.”\n* “so that he might buffet me, so that I would not become super arrogant” ([12:7](../12/07.md)). Some ancient manuscripts have this: “so that he might buffet me.”\n* “If loving you” ([12:15](../12/15.md)). Some ancient manuscripts have this: “If I love you.”\n* “[12] Greet each other with a holy kiss. All the saints greet you. [13] The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit {be} with all of you.” ([13:12–13](../13/12.md)). Some translations divide these sentences up into 3 verses instead of 2: “[12] Greet each other with a holy kiss. [13] All the saints greet you. [14] The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit {be} with all of you.” -1:intro tsh3 0 # 2 Corinthians 1 General Notes\n\n## Structure and Formatting\n\n1. Opening and blessing (1:1–2)\n2. Paul praises God for his comfort in affliction (1:3–11)\n3. Interrupted travel plans (1:12–2:13)\n * The interruption and the reason for it (1:15–2:4)\n\nThe first paragraph reflects a common way to begin a letter in the ancient Near East.\n\n## Special Concepts in this Chapter\n\n### Comfort\n\nComfort is a major theme of this chapter. Paul explains that believers experience affliction because they belong to Jesus. When this happens, the Holy Spirit comforts them. Then they are able to comfort others. Paul wants the Corinthian believers to know that he is not exempt from terrible persecution but that God always rescues and comforts him as well. He also wants them to know that God will do the same for them.\n\n### Paul’s integrity\n\nApparently, people in Corinth had been criticizing Paul, saying that he was not sincere and did not truly care about the Corinthian believers. Therefore, Paul refutes them by explaining his motives for what he was doing.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical question\n\nPaul uses two rhetorical questions in 1:17 to defend himself against a charge of not being sincere. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Metaphorical “Yes and No”\n\nIn 1:17-20 Paul uses the words “yes” and “no” together to represent the attitudes and speech of a person who is unstable and easily changes his mind about what he wants to do. It seems that some people had been accusing Paul of being such a person, but he makes it clear that he is not. Instead, he imitates God, who is always faithful, and Jesus, who faithfully fulfills all of the promises of God. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Holy Spirit as guarantee\n\nIn 1:22 Paul says that the Holy Spirit is the “guarantee” of all of God's promises, including eternal life with him. The term comes from business deals in which a person gives some valuable item to another person as a “guarantee” that the first person will pay the full amount of money that he owes. Other words for this idea include “pledge” or “down-payment.” Paul uses this idea to explain that, because believers experience the blessings of the Holy Spirit now, they can be sure that they will experience all of God’s given promises after they die. (See: [[rc://*/tw/dict/bible/kt/eternity]] and [[rc://*/tw/dict/bible/kt/save]])\n\n### God as witness\n\nIn 1:23 Paul calls God to be a witness to his character, that he is being honest and faithful to the Corinthian believers. It is probable that Paul means this as an oath, in which it is expected that God would bear witness to what Paul is saying by dramatically punishing him or striking him dead if he is lying. Alternatively, he may intend that God will bear witness by affirming Paul's honesty to the Corinthian believers through the Holy Spirit. +front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Introduction\n\n### Outline of the Book of 2 Corinthians\n\n1. Opening and blessing (1:1–2)\n2. Paul praises God for his comfort in affliction (1:3–11)\n3. Interrupted travel plans (1:12–2:13)\n * The interruption and the reason for it (1:15–2:4)\n * The person who caused grief (2:5–11)\n * Travel to Troas and Macedonia (2:12–13)\n4. Paul’s ministry (2:14–7:4)\n * The fragrance of Christ (2:14–17)\n * Qualification for ministry (3:1–6)\n * Ministry of Moses and ministry of Paul (3:7–4:6)\n * Suffering and ministry (4:7–18)\n * Confidence in the resurrection (5:1–10)\n * The gospel (5:11–6:2)\n * Proofs of ministry (6:3–10)\n * Join with fellow believers, not unbelievers (6:11–7:4)\n5. Paul rejoices about Titus’ visit to the Corinthians (7:5–16)\n6. Giving for the gospel (8:1–9:15)\n * Example of the Macedonians (8:1–6)\n * Paul appeals to the Corinthians to give generously (8:7–9:5)\n * Blessing and thanksgiving (9:6–15)\n7. Paul defends his apostolic authority (10:1–13:10)\n * The true standard for boasting (10:1–18)\n * Paul defends his speech and conduct (11:1–15)\n * Paul boasts about his suffering (11:16–33)\n * Paul’s ascent to heaven and the thorn in the flesh (12:1–10)\n * Paul concludes his boasting (12:11–13)\n * Paul defends his financial conduct (12:14–18)\n * Paul warns the Corinthians about his third visit (12:19–13:10)\n8. Closing (13:11–13)\n\n### Who wrote the book of 2 Corinthians?\n\nThe author identifies himself as Paul the apostle. Paul was originally from the city of Tarsus but lived in Jerusalem. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee, and he persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire, telling people about Jesus. Paul first visited the Corinthians during his third time traveling around the Roman Empire (see [Acts 18:1–18](../act/18/01.md)). After he visited them, he stayed in the city of Ephesus for more than two years (see [Acts 19:1–10](../act/19/01.md)).\n\nFrom Ephesus, he wrote them a letter that we call First Corinthians. After he wrote that letter, and during the two years that he lived in Ephesus, he visited the Corinthians very briefly, but it was a painful visit (see [2:1](../02/01.md)). After this visit, he wrote two letters to the Corinthians. We do not have the first letter that Paul wrote, but it was a “severe” letter that may have grieved the Corinthians (see [2:4](../02/04.md)). The second letter that Paul wrote is this letter, Second Corinthians. He wrote it from the region of Macedonia after his friend Titus returned from visiting the Corinthians and told him how the Corinthians were doing.\n\n### What is the book of 2 Corinthians about?\n\nPaul wrote 2 Corinthians to continue to help the Corinthians believe the true gospel and trust him as an apostle of Christ. He wrote this letter after Titus returned to Paul from visiting the Corinthians and delivering to them a letter of strong rebuke from Paul. In 2 Corinthians, Paul tells the Corinthians that he is happy that they have responded well to his letter. However, he still has instructions and corrections to write to them, and he continues to defend himself as an apostle who taught them the true gospel. Most generally, Paul wrote 2 Corinthians to strengthen his relationship with the Corinthians, to strengthen relationships between all Christians, and to help the Christians trust in and obey Christ more and more.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Second Corinthians” or “2 Corinthians.” Or they may choose a different title, such as “Paul’s Second Letter to the Church in Corinth” or “A Second Letter to the Christians in Corinth.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the city of Corinth like?\n\nCorinth was a major city located in ancient Greece. Because it was near the Mediterranean Sea and in an important location, many travelers and traders came to buy and sell goods there. Therefore, many different kinds of people lived in the city, and there were many wealthy people. Also, people in Corinth worshiped many different gods, and their worship could include food and sexual activity. In this culture, Christians who did not participate in worshiping at least some of the many gods were often considered to be strange, and people did not want to associate with them.\n\n### What were the issues that Paul was addressing in this letter?\n\nThere are four major issues about which Paul wrote in 2 Corinthians. First, he decided not to visit the Corinthians again right away, even though that was his original plan. He wanted to tell the Corinthians that he had changed his plans and to show them that he was not making promises and then breaking them. Second, Paul and the Corinthians had a conflict or fight when Paul visited them. Paul wished to rebuild their relationship so that they could trust and care for each other. Third, Paul wanted to encourage the Corinthians to give money to help the believers in Jerusalem. Paul was collecting this money from many churches he knew, and he wanted the Corinthians to contribute generously. Fourth, some people were saying that Paul was not really a true apostle, and the message he preached was not the true gospel. These people were either visitors or lived in Corinth. Paul defended himself and the gospel that he preached against these people who opposed him. All four of these issues relate to one specific problem: the Corinthians were doubting Paul’s authority over and care for them. He wrote 2 Corinthians to address this primary issue, and he focused on these four specific themes.\n\n### Who were the false teachers that Paul speaks about?\n\nEverything we know about the false teachers who opposed Paul in Corinth comes from this letter. So, we do not know for sure who they were. Paul refers to them with two especially important names: "super-apostles” and “false apostles.” Some scholars think that the “super-apostles” were some of the twelve apostles that Jesus appointed, while the “false apostles” were people who were not actually apostles but claimed to be. On the other hand, many scholars think that these two names refer to the same group of people: false teachers who claimed to be apostles but were not actually apostles. Paul does not carefully distinguish the names; this second view is probably correct. Paul implies that these false teachers were Jewish people who claimed to serve Christ (see [11:22–23](../11/22.md)). They claimed to have authority and power. However, we do not know what exactly they were teaching about Jesus. We do know that they claimed that their gospel was better than what Paul preached, but Paul tells us that what they were teaching was wrong.\n\n## Part 3: Important Translation Issues\n\n### What letters did Paul write to the Corinthians?\n\nPaul wrote at least four letters to the believers in Corinth. First, he wrote a letter related to avoiding sexual immorality (see [1 Corinthians 5:9](../1co/10509.md)). We do not have this letter. Second, he wrote a letter to the Corinthians that answered some of their questions and that addressed disputes within the Corinthian church. This letter is now known as First Corinthians. Third, Paul wrote a stern or “severe” letter to the Corinthians (see [2:3–4](../02/03.md) and [7:8–12](../07/08.md)). We again do not have this letter. Fourth, Paul wrote a letter after his friend Titus came from Corinth and told him that the Corinthians had responded well to the “severe letter.” This letter is now known as Second Corinthians.\n\n### About what visits to the Corinthians does Paul speak?\n\nWhile Paul does not directly mention it in 2 Corinthians, he first visited the Corinthians to proclaim the gospel to them. You can read about that in [Acts 18:1–18](../act/18/01.md). In 2 Corinthians, Paul briefly refers to his second visit to the Corinthians, which was “sorrowful” or “painful” (see [2:1](../02/01.md)). Sometime after this “painful” visit, Titus visited the Corinthians and then returned to Paul in Macedonia (see [2:12–13](../02/12.md) and [7:6–7](../07/06.md)). He probably took Paul’s “severe letter” with him. This may be the same visit of Titus that Paul refers to in [8:6](../08/06.md) and [12:18](../12/18.md), although either or both of these verses could refer instead to Titus taking this letter, 2 Corinthians, to the Corinthians.\n\nPaul also refers to two visits that had not yet happened when he wrote 2 Corinthians. First, Paul has asked Titus and two unnamed fellow believers to visit the Corinthians, taking the 2 Corinthians letter with them ([8:16–24](../08/16.md) and [9:3](../09/03.md)). Second, Paul plans to visit the Corinthians for a third time ([12:14](../12/14.md) and [13:1](../13/01.md)). You will need to make sure that your translation uses appropriate verb tenses and forms for referring to these visits. See the notes on specific verses for details and translation options.\n\n### How does Paul use irony and sarcasm?\n\nIn many places in this letter, Paul uses irony and sarcasm. In these places, he says things that he does not actually believe to be true. Usually, he is speaking from the perspective of other people and saying what they believe to be true. He does this to respond to what other people are saying or to show that what other people are saying is foolish or silly. The ULT often indicates that Paul is using irony or sarcasm by including quotation marks around the words that Paul does not actually believe to be true. The UST often indicates that Paul is using irony or sarcasm by indicating that someone is speaking the words. Consider how you might present sarcasm and irony in your language, and see the notes for places where Paul is using irony. (See: [[rc://en/ta/man/translate/figs-irony]])\n\n### What does Paul mean when he speaks about “boasting”?\n\nIn Paul’s culture, not all boasting was considered bad. Instead, there were good and bad kinds of boasting. In this letter, Paul explains what counts as good boasting, and he explains that he boasts in a good way. He also implies that his opponents boast in a bad way. Paul thinks the best way to boast is to say great things about God and what God has done. However, in this letter Paul also boasts about himself, because his opponents, the false teachers, boast about themselves. He does not think that this boasting is the best way for him to be speaking to the Corinthians, but he does it to respond to his opponents and to show the Corinthians that he is a true apostle of Christ. He calls this boasting “foolish.” Consider how you might express both good, bad, and foolish kinds of boasting. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n### What did Paul mean by the expressions “in Christ,” “in the Lord,” etc.?\n\nPaul frequently uses the spatial metaphor “in Christ” (often with another name for “Christ,” such as “Lord” or “Jesus”) in this letter. This metaphor emphasizes that believers are as closely united to Christ as if they were inside him. Paul believes that this is true for all believers, and sometimes he uses “in Christ” simply to identify that what he is speaking about is true for those who believe in Jesus. Other times, he emphasizes union with Christ as the means or the basis for some statement or exhortation. See the notes on specific verses for help in understanding the contextual meaning of “in Christ” and related phrases. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### How should “brothers” be translated?\n\nMany times in this letter, Paul directly addresses or refers to people he calls “brothers.” The plural form, “brothers,” refers in general to fellow believers, both men and women. The singular form, “brother,” refers to a specific fellow believer, almost certainly one who is a man. Paul uses this word because he considers believers to be as closely united together as siblings in a family. Consider what word or phrase would best express both the reference to fellow believers and the idea that these fellow believers are as close as family members. (See: [[rc://*/tw/dict/bible/kt/brother]])\n\n### How should “you” and “we” be translated?\n\nThroughout the letter, you should assume that “you,” “your,” and “yours” are plural and refer to the Corinthian believers unless a note specifies that the form of “you” is singular. Also, throughout the letter, you should assume that “we,” “us,” “our,” and “ours” include Paul and those who work with Paul but do not include the Corinthian believers unless a notes specifies that the form of “we” includes the Corinthian believers. Some scholars think that Paul sometimes uses the first person plural to refer to only himself. Other scholars think that Paul uses the first person plural to refer to both himself and those who serve with him. There is often not enough evidence be certain of which meaning Paul intended. It is recommended that you preserve how Paul sometimes uses the first person singular and sometimes uses the first person plural. (See: [[rc://*/ta/man/translate/figs-yousingular]] and [[rc://*/ta/man/translate/figs-exclusive]])\n\n### What are the major issues in the text of the book of 2 Corinthians?\n\nIn the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations with which your readers may be familiar to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n* “in holiness” ([1:12](../01/12.md)). Some ancient manuscripts have this: “in sincerity.”\n* “a second grace” ([1:15](../01/15.md)). Some ancient manuscripts have this: “a second joy.”\n* “new things have come” ([5:17](../05/17.md)). Some ancient manuscripts have this: “all {things} have become new.”\n* “I see” ([7:8](../07/08.md)). Some ancient manuscripts have this: “for I see.” Other ancient manuscripts have this: “seeing.”\n* “and in the love from us in you” ([8:7](../08/07.md)). Some ancient manuscripts have this: “and in your love for us.”\n* “by this situation” ([9:4](../09/04.md)). Some ancient manuscripts have this: “by this situation of boasting.”\n* “so that he might buffet me, so that I would not become super arrogant” ([12:7](../12/07.md)). Some ancient manuscripts have this: “so that he might buffet me.”\n* “If loving you” ([12:15](../12/15.md)). Some ancient manuscripts have this: “If I love you.”\n* “[12] Greet each other with a holy kiss. All the saints greet you. [13] The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit {be} with all of you.” ([13:12–13](../13/12.md)). Some translations divide these sentences up into 3 verses instead of 2: “[12] Greet each other with a holy kiss. [13] All the saints greet you. [14] The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit {be} with all of you.” +1:intro tsh3 0 # 2 Corinthians 1 General Notes\n\n## Structure and Formatting\n\n1. Opening and blessing (1:1–2)\n2. Paul praises God for his comfort in affliction (1:3–11)\n3. Interrupted travel plans (1:12–2:13)\n * The interruption and the reason for it (1:15–2:4)\n\nThe first paragraph reflects a common way to begin a letter in the ancient Near East.\n\n## Special Concepts in this Chapter\n\n### Comfort\n\nComfort is a major theme of this chapter. Paul explains that believers experience affliction because they belong to Jesus. When this happens, the Holy Spirit comforts them. Then they are able to comfort others. Paul wants the Corinthian believers to know that he is not exempt from terrible persecution but that God always rescues and comforts him as well. He also wants them to know that God will do the same for them.\n\n### Paul’s integrity\n\nApparently, people in Corinth had been criticizing Paul, saying that he was not sincere and did not truly care about the Corinthian believers. Therefore, Paul refutes them by explaining his motives for what he was doing.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical question\n\nPaul uses two rhetorical questions in 1:17 to defend himself against a charge of not being sincere. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Metaphorical “Yes and No”\n\nIn 1:17-20 Paul uses the words “yes” and “no” together to represent the attitudes and speech of a person who is unstable and easily changes his mind about what he wants to do. It seems that some people had been accusing Paul of being such a person, but he makes it clear that he is not. Instead, he imitates God, who is always faithful, and Jesus, who faithfully fulfills all of the promises of God.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Holy Spirit as guarantee\n\nIn 1:22 Paul says that the Holy Spirit is the “guarantee” of all of God's promises, including eternal life with him. The term comes from business deals in which a person gives some valuable item to another person as a “guarantee” that the first person will pay the full amount of money that he owes. Other words for this idea include “pledge” or “down-payment.” Paul uses this idea to explain that, because believers experience the blessings of the Holy Spirit now, they can be sure that they will experience all of God’s given promises after they die. (See: [[rc://*/tw/dict/bible/kt/eternity]] and [[rc://*/tw/dict/bible/kt/save]])\n\n### God as witness\n\nIn 1:23 Paul calls God to be a witness to his character, that he is being honest and faithful to the Corinthian believers. It is probable that Paul means this as an oath, in which it is expected that God would bear witness to what Paul is saying by dramatically punishing him or striking him dead if he is lying. Alternatively, he may intend that God will bear witness by affirming Paul's honesty to the Corinthian believers through the Holy Spirit. 1:1 mel3 rc://*/ta/man/translate/figs-explicit Παῦλος & τῇ ἐκκλησίᾳ τοῦ Θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ 1 Your language may have a particular way of introducing the author of a letter and its intended audience. For example, you may want to indicate that this is a letter. Alternate translation: “I, Paul … wrote this letter to you, the church of God that is in Corinth” 1:1 f59u rc://*/ta/man/translate/figs-exclusive Τιμόθεος ὁ ἀδελφὸς 1 The word **our** here includes the Corinthian believers. The original has only “the brother,” but the word “our” was considered necessary for English. Use the wording that is most natural in your language. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 1:1 mhg5 rc://*/ta/man/translate/translate-names Ἀχαΐᾳ 1 The word **Achaia** is the name of a Roman province in the southern part of modern-day Greece. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -117,7 +117,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 1:24 kv47 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, **for** connects the following statement as a reason for the previous two statements. Use a natural form in your language for connecting this statement to the previous ones as the reason. Alternate translation: “since” or “because” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 1:24 cih8 rc://*/ta/man/translate/figs-idiom ἑστήκατε 1 Here, **stand firm** means to be steady, resolute, or established. Alternate translation: “you are well established” or “you are strong and steady” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:24 xf2i rc://*/ta/man/translate/figs-abstractnouns τῇ & πίστει 1 Here, **in the faith** could mean: (1) “in regard to your faith.” In other words, the Corinthian believers are independent of Paul in regard to their faith. They are responsible only to God for what they believe and do. Alternate translation: “concerning your commitment to God” (2) “because of your faith.” In other words, the Corinthian believers continue to belong to God because of their faith, not because of Paul's authority. Alternate translation: “because you trust in God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -2:intro hy3h 0 # 2 Corinthians 2 General Notes\n\n## Structure and Formatting\n\n3. Interrupted travel plans (1:15–2:13)\n * The interruption and the reason for it (1:15–2:4)\n * The person who caused grief (2:5–11)\n * Travel to Troas and Macedonia (2:12–13)\n4. Paul’s ministry (2:14–7:4)\n * The fragrance of Christ (2:14–17)\n\n## Special Concepts in this Chapter\n\n### The previous letter\n\nIn [2:3–4](../02/03.md), [9](../02/09.md), Paul refers to a letter that he had already written and sent to the Corinthians. While a few scholars think this letter is 1 Corinthians, most likely we do not have this previous letter. Paul acknowledges that this previous letter might have “grieved” them, but he wants them to know that he wrote the letter because of his love for them. In your translation, make sure that these verses refer to a letter that Paul previously wrote, not to 2 Corinthians. \n\n### “Grieving” others\n\nPaul refers to “sorrow,” “grief,” and “grieving” others multiple times in [2:1–8](../02/01.md). These words refer to how people who are close friends can “grieve” or hurt each other by what they say and do. These words do not refer to physically hurting someone. Rather, they refer to hurting someone emotionally. Paul acknowledges that his letter might have “grieved” them, and he also indicates that one of the Corinthians has “grieved” fellow believers. Consider a natural way to refer to one person hurting or injuring another person inside. \n\n### The person who caused grief\n\nIn [2:5–11](../02/05.md), Paul refers to a person who has caused grief. Almost certainly, he has one specific person in mind. Paul is not clear about what this person did to cause the grief. He or she may have committed a sexual sin or stolen money from the church or opposed Paul’s authority. Whatever the person did, Paul chooses not to be specific about the person or what he or she did. Perhaps this is because he wants the Corinthians to forgive and show love to this person now that he or she has been properly disciplined by the church. In your translation, use general words for both the person and what the person did. \n\n## Important Figures of Speech in this Chapter\n\n### Aroma and fragrance\n\nIn [2:14–16](../02/14.md), Paul identifies himself and those who serve with him as an “aroma” or “fragrance.” Paul could be thinking in general of smells and odors, or he could be referring to the smell from incense and sacrifices offered during a “triumphal procession” (see [2:14](../02/14.md)), or he could be referring to the smell from sacrifices offered at the temple. Whatever exact smells Paul has in mind, he is clear that he and those with him are a smell that comes from Christ, and people react to it very differently: some think it is the smell of death, while others think it is the smell of life. Paul speaks in this way because smells spread throughout a whole area, and people have to react to them. Just like the spread of smells, he and those with him spread the gospel throughout the world, and people have to respond to it. Further, just as some people like a smell and others hate it, so some people believe the gospel and receive life from God, while others reject the gospel and perish. If possible, preserve the “aroma” and “fragrance” language. If necessary, you could use a simile to express the idea. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Paul’s use of pronouns\n\nIn [2:1–13](../02/01.md), Paul consistently uses the first person singular to refer to himself and the second person plural to refer to the Corinthians. The only exception is in [2:11](../02/11.md), where Paul uses “we” to refer to himself and the Corinthians. However, in [2:14–17](../02/14.md), Paul uses “we” to refer to himself and those preaching the gospel with him. In these verses, “we” does not include the Corinthians. It is unclear exactly whom Paul includes in “we”: it could be just he and Titus, or he and the group that works with him, or he and everyone else who preaches the gospel. Consider natural ways to represent these changes in reference throughout the chapter. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### Paul’s travel\n\nIn [2:12–13](../02/12.md), Paul describes some of his travels. Troas is a city on the west coast of what is now Turkey. Since Troas was a port city, most likely Paul sailed from there to Macedonia, which is the northern part of what is now Greece. Since Corinth is in southern Greece, Paul was not too far away from the Corinthians. Paul continues the description of what happened in Macedonia in [7:5–7](../07/05.md). Consider what information your readers need to know to understand Paul’s travels, and include what is necessary in your translation or in a footnote. (See: [[rc://*/tw/dict/bible/names/troas]] and [[rc://*/tw/dict/bible/names/macedonia]]) +2:intro hy3h 0 # 2 Corinthians 2 General Notes\n\n## Structure and Formatting\n\n3. Interrupted travel plans (1:15–2:13)\n * The interruption and the reason for it (1:15–2:4)\n * The person who caused grief (2:5–11)\n * Travel to Troas and Macedonia (2:12–13)\n4. Paul’s ministry (2:14–7:4)\n * The fragrance of Christ (2:14–17)\n\n## Special Concepts in this Chapter\n\n### The previous letter\n\nIn [2:3–4](../02/03.md), [9](../02/09.md), Paul refers to a letter that he had already written and sent to the Corinthians. While a few scholars think this letter is 1 Corinthians, most likely we do not have this previous letter. Paul acknowledges that this previous letter might have “grieved” them, but he wants them to know that he wrote the letter because of his love for them. In your translation, make sure that these verses refer to a letter that Paul previously wrote, not to 2 Corinthians.\n\n### “Grieving” others\n\nPaul refers to “sorrow,” “grief,” and “grieving” others multiple times in [2:1–8](../02/01.md). These words refer to how people who are close friends can “grieve” or hurt each other by what they say and do. These words do not refer to physically hurting someone. Rather, they refer to hurting someone emotionally. Paul acknowledges that his letter might have “grieved” them, and he also indicates that one of the Corinthians has “grieved” fellow believers. Consider a natural way to refer to one person hurting or injuring another person inside.\n\n### The person who caused grief\n\nIn [2:5–11](../02/05.md), Paul refers to a person who has caused grief. Almost certainly, he has one specific person in mind. Paul is not clear about what this person did to cause the grief. He or she may have committed a sexual sin or stolen money from the church or opposed Paul’s authority. Whatever the person did, Paul chooses not to be specific about the person or what he or she did. Perhaps this is because he wants the Corinthians to forgive and show love to this person now that he or she has been properly disciplined by the church. In your translation, use general words for both the person and what the person did.\n\n## Important Figures of Speech in this Chapter\n\n### Aroma and fragrance\n\nIn [2:14–16](../02/14.md), Paul identifies himself and those who serve with him as an “aroma” or “fragrance.” Paul could be thinking in general of smells and odors, or he could be referring to the smell from incense and sacrifices offered during a “triumphal procession” (see [2:14](../02/14.md)), or he could be referring to the smell from sacrifices offered at the temple. Whatever exact smells Paul has in mind, he is clear that he and those with him are a smell that comes from Christ, and people react to it very differently: some think it is the smell of death, while others think it is the smell of life. Paul speaks in this way because smells spread throughout a whole area, and people have to react to them. Just like the spread of smells, he and those with him spread the gospel throughout the world, and people have to respond to it. Further, just as some people like a smell and others hate it, so some people believe the gospel and receive life from God, while others reject the gospel and perish. If possible, preserve the “aroma” and “fragrance” language. If necessary, you could use a simile to express the idea. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Paul’s use of pronouns\n\nIn [2:1–13](../02/01.md), Paul consistently uses the first person singular to refer to himself and the second person plural to refer to the Corinthians. The only exception is in [2:11](../02/11.md), where Paul uses “we” to refer to himself and the Corinthians. However, in [2:14–17](../02/14.md), Paul uses “we” to refer to himself and those preaching the gospel with him. In these verses, “we” does not include the Corinthians. It is unclear exactly whom Paul includes in “we”: it could be just he and Titus, or he and the group that works with him, or he and everyone else who preaches the gospel. Consider natural ways to represent these changes in reference throughout the chapter. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### Paul’s travel\n\nIn [2:12–13](../02/12.md), Paul describes some of his travels. Troas is a city on the west coast of what is now Turkey. Since Troas was a port city, most likely Paul sailed from there to Macedonia, which is the northern part of what is now Greece. Since Corinth is in southern Greece, Paul was not too far away from the Corinthians. Paul continues the description of what happened in Macedonia in [7:5–7](../07/05.md). Consider what information your readers need to know to understand Paul’s travels, and include what is necessary in your translation or in a footnote. (See: [[rc://*/tw/dict/bible/names/troas]] and [[rc://*/tw/dict/bible/names/macedonia]]) 2:1 wh9c rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation of what Paul said in [1:23](../01/23.md) about the reason why he did not visit Corinth, which was to spare them. If it would be helpful in your language, you could use a different word or phrase that introduces an explanation. Alternate translation: “Here is why I have not come to Corinth:” or “So” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 2:1 wpd4 rc://*/ta/man/translate/writing-pronouns ἐμαυτῷ τοῦτο τὸ μὴ 1 Here, the word **this** refers ahead to what Paul is about to say: **not to come to you again in sorrow**. If it would be helpful in your language, you could make what **this** refers to explicit, or you could rephrase the sentence so that you do not use **this**. Alternate translation: “for myself what follows: not” or “for myself not” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 2:1 yz5q rc://*/ta/man/translate/figs-explicit ἐμαυτῷ 1 Here the phrase **for myself** indicates that Paul made this choice because of reasons he thought about. In other words, he was not forced to make this choice. If it would be helpful in your language, you could use a form that indicates that someone made their own choice or decision. Alternate translation: “on my own” or “in my own mind” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -243,7 +243,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 2:17 vpdc rc://*/ta/man/translate/figs-explicit κατέναντι Θεοῦ 1 Here, the phrase **in the presence of God** could indicate that: (1) they **speak** as they do because they know that **God** sees or knows what they do. So, they speak in a way that pleases **God**. Alternate translation: “as God desires” or “with God watching” (2) they **speak** with **God** as a witness guaranteeing what they say. Alternate translation: “with God as witness” or “with God guaranteeing it” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:17 u2zb rc://*/ta/man/translate/figs-metaphor ἐν Χριστῷ 1 Paul uses the spatial metaphor **in Christ** to describe the union of believers with **Christ**. In this case, being **in Christ**, or united to Christ, explains how they **speak**. If it would be helpful in your language, you could use a phrase that indicates that they **speak** as those who are united to **Christ**. Alternate translation: “as Christians” or “as those united to Christ” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:1 mdwx rc://*/ta/man/translate/figs-exclusive ἀρχόμεθα & ἑαυτοὺς & μὴ χρῄζομεν 1 Here, just as in [2:14–15](../02/14.md), [17](../02/17.md), the word **we** does not include the Corinthians. It could refer to: (1) Paul and those who proclaim the gospel with him. Alternate translation: “Are we who preach beginning … ourselves … we do not need … do we” (2) just Paul. Alternate translation: “Am I beginning … myself … I do not need … do I” (See: [[rc://*/ta/man/translate/figs-exclusive]]) -3:intro f7rh 0 # 2 Corinthians 3 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n * Qualification for ministry (3:1–6)\n * Ministry of Moses and ministry of Paul (3:7–4:6)\n\n## Special Concepts in this Chapter\n\n### Letters of recommendation\n\nIn [3:1–3](../03/01.md), Paul refers to “letters of recommendation.” These were letters that a person carried with them when they traveled to a new place. Someone that the traveler knew would write that the traveler could be trusted and should be welcomed, and the traveler would give this letter to people that he or she visited. If something like this is not a common practice in your culture, you may need to explain it for your readers in a footnote. (See: [[rc://*/tw/dict/bible/other/letter]])\n\n### Letter and Spirit\n\nIn [3:6–8](../03/06.md), Paul contrasts “letter” and “Spirit.” In these verses, the word “letter” refers to the letters in the alphabet, and the word “Spirit” refers to the Holy Spirit. Paul’s point is that whatever is characterized by the “letter” is something that is only written down and does not have any power. Whatever is characterized by the “Spirit” has power and can change people. Although it also might be written down, the “Spirit” gives it power. Paul uses this contrast to describe one of the differences between the old covenant (“letter”) and the new covenant (“Spirit”). Consider a natural way to express this contrast in your language. \n\n### Glory\n\nThroughout this chapter, Paul speaks extensively of “glory.” He indicates that the old covenant and ministry had glory, but the new covenant and ministry have much more glory. The word “glory” refers to how great, powerful, and amazing someone or something is. Consider how to express this idea throughout the chapter. (See: [[rc://*/tw/dict/bible/kt/glory]])\n\n### Veiling of the glory on Moses’ face\n\nIn [3:7](../03/07.md), [13](../03/13.md), Paul refers to a story about what happened when Moses received the Ten Commandments from God. Because he met God and spoke with him, Moses’ face became bright or shining. Because of that, Moses would cover his face with a veil or cloth when he was with the Israelites after he spoke with God. You can read this story in [Exodus 34:29–35](../exo/34/29.md). Paul also notes that the brightness or “glory” on Moses’ face would fade away. This detail cannot be found directly in the story in Exodus. Paul either inferred it from the story, or it was tradition to say that the “glory” faded away. If your readers would not understand what Paul refers to in these verses, you could include a footnote or explanatory information. (See: [[rc://*/tw/dict/bible/other/veil]])\n\n## Important Figures of Speech in this Chapter\n\n### The Corinthians as a letter of recommendation\n\nIn [3:2–3](../03/02.md), Paul describes the Corinthians themselves as a letter of recommendation for him and those with him. He speaks in this way because anyone who knows the Corinthians will know that they believed because of Paul and those who worked with him. In this way, the Corinthians “recommend” Paul as a true apostle of Jesus. If possible, preserve the metaphor of a letter of recommendation or express the idea with a simile. \n\n### The “veil”\n\nAfter he introduces how Moses put an actual “veil” over his face, Paul begins to use the word “veil” and related words in figurative ways (see [3:14–18](../03/14.md)). He claims that people who are not united to Christ cannot understand the Old Testament, and he describes this inability to understand as a “veil” that covers their hearts. In other words, just as the the veil obscured the glory on Moses’ face, so the meaning of the Old Testament is obscured for someone who hears it but does not believe in Jesus. However, \nPaul says that this “veil” is taken away when someone believes in Jesus. Because of that, those who believe have no “veil” and can reflect God’s glory even more than Moses’ did. This is a complex figure of speech that connects directly to the story about Moses and his veil. Because of that, it is important to preserve the “veil” language. If your readers would not understand that Paul is speaking figuratively, you could use a simile to express the idea. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### “The Lord is the Spirit”\n\nIn [3:17](../03/17.md), Paul states that “the Lord is the Spirit.” Scholars have understood this sentence in three primary ways. First, Paul could be defining who he meant when he referred to “the Lord” in the previous verse ([3:16](../03/16.md)). Second, Paul could be stating that the way that believers experience “the Lord” is as the Holy Spirit. Third, Paul could be stating that “the Lord” is a spirit or is spiritual. It is most likely true that Paul is defining who “the Lord” he has referred to is, so it is recommended that you follow the first option. See the notes on this verse for translation possibilities. +3:intro f7rh 0 # 2 Corinthians 3 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n * Qualification for ministry (3:1–6)\n * Ministry of Moses and ministry of Paul (3:7–4:6)\n\n## Special Concepts in this Chapter\n\n### Letters of recommendation\n\nIn [3:1–3](../03/01.md), Paul refers to “letters of recommendation.” These were letters that a person carried with them when they traveled to a new place. Someone that the traveler knew would write that the traveler could be trusted and should be welcomed, and the traveler would give this letter to people that he or she visited. If something like this is not a common practice in your culture, you may need to explain it for your readers in a footnote. (See: [[rc://*/tw/dict/bible/other/letter]])\n\n### Letter and Spirit\n\nIn [3:6–8](../03/06.md), Paul contrasts “letter” and “Spirit.” In these verses, the word “letter” refers to the letters in the alphabet, and the word “Spirit” refers to the Holy Spirit. Paul’s point is that whatever is characterized by the “letter” is something that is only written down and does not have any power. Whatever is characterized by the “Spirit” has power and can change people. Although it also might be written down, the “Spirit” gives it power. Paul uses this contrast to describe one of the differences between the old covenant (“letter”) and the new covenant (“Spirit”). Consider a natural way to express this contrast in your language.\n\n### Glory\n\nThroughout this chapter, Paul speaks extensively of “glory.” He indicates that the old covenant and ministry had glory, but the new covenant and ministry have much more glory. The word “glory” refers to how great, powerful, and amazing someone or something is. Consider how to express this idea throughout the chapter. (See: [[rc://*/tw/dict/bible/kt/glory]])\n\n### Veiling of the glory on Moses’ face\n\nIn [3:7](../03/07.md), [13](../03/13.md), Paul refers to a story about what happened when Moses received the Ten Commandments from God. Because he met God and spoke with him, Moses’ face became bright or shining. Because of that, Moses would cover his face with a veil or cloth when he was with the Israelites after he spoke with God. You can read this story in [Exodus 34:29–35](../exo/34/29.md). Paul also notes that the brightness or “glory” on Moses’ face would fade away. This detail cannot be found directly in the story in Exodus. Paul either inferred it from the story, or it was tradition to say that the “glory” faded away. If your readers would not understand what Paul refers to in these verses, you could include a footnote or explanatory information. (See: [[rc://*/tw/dict/bible/other/veil]])\n\n## Important Figures of Speech in this Chapter\n\n### The Corinthians as a letter of recommendation\n\nIn [3:2–3](../03/02.md), Paul describes the Corinthians themselves as a letter of recommendation for him and those with him. He speaks in this way because anyone who knows the Corinthians will know that they believed because of Paul and those who worked with him. In this way, the Corinthians “recommend” Paul as a true apostle of Jesus. If possible, preserve the metaphor of a letter of recommendation or express the idea with a simile.\n\n### The “veil”\n\nAfter he introduces how Moses put an actual “veil” over his face, Paul begins to use the word “veil” and related words in figurative ways (see [3:14–18](../03/14.md)). He claims that people who are not united to Christ cannot understand the Old Testament, and he describes this inability to understand as a “veil” that covers their hearts. In other words, just as the the veil obscured the glory on Moses’ face, so the meaning of the Old Testament is obscured for someone who hears it but does not believe in Jesus. However,\nPaul says that this “veil” is taken away when someone believes in Jesus. Because of that, those who believe have no “veil” and can reflect God’s glory even more than Moses’ did. This is a complex figure of speech that connects directly to the story about Moses and his veil. Because of that, it is important to preserve the “veil” language. If your readers would not understand that Paul is speaking figuratively, you could use a simile to express the idea.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “The Lord is the Spirit”\n\nIn [3:17](../03/17.md), Paul states that “the Lord is the Spirit.” Scholars have understood this sentence in three primary ways. First, Paul could be defining who he meant when he referred to “the Lord” in the previous verse ([3:16](../03/16.md)). Second, Paul could be stating that the way that believers experience “the Lord” is as the Holy Spirit. Third, Paul could be stating that “the Lord” is a spirit or is spiritual. It is most likely true that Paul is defining who “the Lord” he has referred to is, so it is recommended that you follow the first option. See the notes on this verse for translation possibilities. 3:1 um8x rc://*/ta/man/translate/figs-rquestion ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν? 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 implies that the answer is “no, we are not.” If it would be helpful in your language, you could express the idea by using a strong negation. Alternate translation: “We are certainly not beginning to commend ourselves again!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:1 fuds rc://*/ta/man/translate/figs-explicit πάλιν 1 Here, the word **again** implies that Paul and those with him had already “commended themselves” at some point in the past. Most likely, this happened when they first met the Corinthians. If it would be helpful in your language, you could use a word or phrase that makes this more explicit. Alternate translation: “once more” or “again, like we did at first” (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:1 noiz rc://*/ta/man/translate/grammar-connect-logic-contrast ἢ 1 The word **Or** introduces an alternative to what Paul asked in the first question. In that question, he implied that they were not “commending” themselves again. With **Or**, then, Paul poses a question that introduces the incorrect alternative: they might need **letters of recommendation**. He introduces this incorrect alternative to show that the implication of his first question is true: they are not “commending” themselves again. 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 contrary,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) @@ -398,7 +398,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 3:18 mw3v καθάπερ ἀπὸ 1 Here, the phrase **just as from** indicates the source of the transformation. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “and this is from” or “even as it is accomplished by” 3:18 wlp1 Κυρίου, Πνεύματος 1 Here, Paul could be using this phrase to: (1) identify the **Lord** as the **Spirit**, just as he did in [3:17](../03/17.md). Just as in that verse, he could mean that the **Lord** is the **Spirit**, or he could mean that the **Lord** is experienced as the **Spirit**. Alternate translation: “the Lord, that is, the Spirit” or “the Lord, whom we experience as the Spirit” (2) name the Holy Spirit as “the Spirit of the Lord,” as he did in [3:17](../03/17.md). Alternate translation: “the Spirit of the Lord” (3) refer to the **Lord** to whom the **Spirit** belongs or who sends the **Spirit**. Alternate translation: “the Lord of the Spirit” 3:18 mmdd rc://*/ta/man/translate/figs-explicit Πνεύματος 1 Here, the word **Spirit** could refer to: (1) the Holy Spirit. Alternate translation: “God’s Spirit” (2) what is “spiritual” as opposed to what is written or fleshly. Alternate translation: “who is spiritual” or “who is a spirit” (See: [[rc://*/ta/man/translate/figs-explicit]]) -4:intro rx1c 0 # 2 Corinthians 4 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n * Ministry of Moses and ministry of Paul (3:7–4:6)\n * Suffering and ministry (4:7–18)\n\n## Special Concepts in this Chapter\n\n### Life and death\n\nIn [4:7–14](../04/07.md), Paul refers to life, death, and resurrection. When he refers to how he and those with him experience “death” or “dying,” he is referring to how they suffer and experience things related to death. When he refers to how he and those with him experience “life” or being “raised,” he is most likely referring to how God will resurrect them. He could also be referring to how God delivers them from “death” when they suffer or are persecuted. Consider what forms you could use to refer to experiences related to death and resurrection. (See: [[rc://*/tw/dict/bible/kt/life]] and [[rc://*/tw/dict/bible/other/death]])\n\n## Important Figures of Speech in this Chapter\n\n### Light and darkness\n\nIn [4:3–6](../04/03.md), Paul describes a lack of understanding and belief in the gospel as “veiling,” “blinding,” and “darkness.” He describes understanding and belief in the gospel as “shining” and “light.” These figures of speech compare believing and understanding to seeing. If possible, preserve these figures of speech, but you could express the ideas in plain language if necessary. (See: [[rc://*/tw/dict/bible/other/light]] and [[rc://*/tw/dict/bible/other/darkness]])\n\n### “Outer” and “inner” man\n\nIn [4:16](../04/16.md), Paul refers to two different parts of himself and those with him: their “inner man” and their “outer man.” The “inner” and the “outer” are probably not directly related to the spiritual and physical parts of people. Rather, the “inner” is connected to what is “not seen,” and the “outer” is connected to what is “seen” (see [4:18](../04/18.md)). Consider what form you can use to refer to the parts of a person that people can observe and the parts of a person that they cannot observe. Make sure that your translation does not simply distinguish between the skin and what is under the skin. It is more important to use words that suggest that what people observe is not always what is really true about a person. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the first person plural. When he uses these words, he does not include the Corinthians unless a note specifies otherwise. He could be referring to: (1) himself and those who preach the gospel with him. (2) just himself. It is recommended that you follow the first option, but both are possible. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### The contrasts in [4:8–12](../04/08.md).\n\nIn these verses, Paul contrasts bad things that happen to him and those with him with good things that happen to them. Paul wrote these verses as one long sentence with short clauses because this was a powerful form in his culture. Consider using a form that is powerful in your culture. The UST expresses the idea with many short sentences because this is one kind of powerful form in English. +4:intro rx1c 0 # 2 Corinthians 4 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n * Ministry of Moses and ministry of Paul (3:7–4:6)\n * Suffering and ministry (4:7–18)\n\n## Special Concepts in this Chapter\n\n### Life and death\n\nIn [4:7–14](../04/07.md), Paul refers to life, death, and resurrection. When he refers to how he and those with him experience “death” or “dying,” he is referring to how they suffer and experience things related to death. When he refers to how he and those with him experience “life” or being “raised,” he is most likely referring to how God will resurrect them. He could also be referring to how God delivers them from “death” when they suffer or are persecuted. Consider what forms you could use to refer to experiences related to death and resurrection. (See: [[rc://*/tw/dict/bible/kt/life]] and [[rc://*/tw/dict/bible/other/death]])\n\n## Important Figures of Speech in this Chapter\n\n### Light and darkness\n\nIn [4:3–6](../04/03.md), Paul describes a lack of understanding and belief in the gospel as “veiling,” “blinding,” and “darkness.” He describes understanding and belief in the gospel as “shining” and “light.” These figures of speech compare believing and understanding to seeing. If possible, preserve these figures of speech, but you could express the ideas in plain language if necessary. (See: [[rc://*/tw/dict/bible/other/light]] and [[rc://*/tw/dict/bible/other/darkness]])\n\n### “Outer” and “inner” man\n\nIn [4:16](../04/16.md), Paul refers to two different parts of himself and those with him: their “inner man” and their “outer man.” The “inner” and the “outer” are probably not directly related to the spiritual and physical parts of people. Rather, the “inner” is connected to what is “not seen,” and the “outer” is connected to what is “seen” (see [4:18](../04/18.md)). Consider what form you can use to refer to the parts of a person that people can observe and the parts of a person that they cannot observe. Make sure that your translation does not simply distinguish between the skin and what is under the skin. It is more important to use words that suggest that what people observe is not always what is really true about a person.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the first person plural. When he uses these words, he does not include the Corinthians unless a note specifies otherwise. He could be referring to: (1) himself and those who preach the gospel with him. (2) just himself. It is recommended that you follow the first option, but both are possible. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### The contrasts in [4:8–12](../04/08.md).\n\nIn these verses, Paul contrasts bad things that happen to him and those with him with good things that happen to them. Paul wrote these verses as one long sentence with short clauses because this was a powerful form in his culture. Consider using a form that is powerful in your culture. The UST expresses the idea with many short sentences because this is one kind of powerful form in English. 4:1 lyi4 rc://*/ta/man/translate/grammar-connect-logic-result διὰ τοῦτο 1 Here, the word **Therefore** introduces a conclusion based on what Paul has said, particularly what he said in [3:4–18](../03/04.md). If it would be helpful in your language, you could use a word or phrase that introduces a conclusion based on what has been said. Alternate translation: “So then” or “Because of that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 4:1 ln4n rc://*/ta/man/translate/grammar-connect-logic-result ἔχοντες 1 Here, the word having introduces a reason why Paul and those with him **do not become discouraged**. If it would be helpful in your language, you could make the relationship more explicit. Alternate translation: “because we have” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 4:1 h1ud rc://*/ta/man/translate/figs-explicit καθὼς ἠλεήθημεν 1 Here, this phrase could indicate: (1) the way that Paul and those with him received the **ministry**. Alternate translation: “which we received by God’s mercy” (2) what led to Paul and those with him receiving the ministry, which was their conversions. Alternate translation: “which we received after God had mercy on us” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -517,7 +517,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 4:18 f97x rc://*/ta/man/translate/figs-ellipsis ἀλλὰ τὰ μὴ βλεπόμενα 1 This clause leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “but we are watching the things not being seen” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 4:18 hbrg rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why **We** are **watching** the things that are not seen. If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “We do that because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 4:18 kx7m rc://*/ta/man/translate/figs-activepassive τὰ γὰρ βλεπόμενα & τὰ δὲ μὴ βλεπόμενα 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, you could refer to “we” or to people in general. Alternate translation: “For the things that people see … but the things that people do not see” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -5:intro s14p 0 # 2 Corinthians 5 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n * Confidence in the resurrection (5:1–10)\n * The gospel (5:11–6:2)\n\n## Special Concepts in this Chapter\n\n### Resurrection bodies\n\nIn [5:1–5](../05/01.md), Paul speaks about new bodies that believers will receive when Jesus comes back. Right now, he and those with him “groan” while they have their current bodies. That is because these bodies are weak and will eventually die. However, Paul and those with him do not want to just get rid of their bodies. Rather, they are looking forward expectantly to receiving new bodies that will not die. Paul expresses these ideas by using building and clothing language. See the sections below that address how this language functions. Make sure that your translation clearly contrasts old bodies with new bodies and does not suggest that Paul just wants to get rid of his body. \n\n### The intermediate state?\n\nIn [5:6–9](../05/06.md), Paul speaks about being “away from the body” and “with the Lord.” As the previous section has illustrated, Paul’s goal is to have a new body, not to be “away from the body.” So, what is he referring to here? There are three primary options. First, many Christians believe that Paul is talking about the time period between when a believer dies and when Jesus comes back. During this time period, the believer does not have a body but is with Jesus in heaven. Then, when Jesus comes back, the believer receives a new body. Second, some Christians believe that Paul is talking about how believers receive new bodies immediately after they die. In other words, the next thing that a believer experiences after he or she dies is Jesus’ return. In this case, there is no time period between death and resurrection. Third, some Christians believe that Paul is speaking about how believers receive a temporary body for the time they are in heaven with Jesus before he comes back. If possible, your translation should allow for all three of these interpretations. Make sure that you include at least option one, since this is the option that most Christians believe. \n\n### New creation\n\nIn [5:17](../05/17.md), Paul speaks about how being “in Christ” leads to “new creation,” with “old things” passing away and “new things” coming. Paul uses very general language, and the “new creation” could identify the person who is “in Christ” or everything that God is making “new.” If it is about people primarily, Paul’s point is that they are made “new” when they are in Christ. If it is about the world in general, Paul’s point is that God makes the world “new” in Christ, and people experience this “new creation” when they too are in Christ. Since Paul’s language is so general, it is best to express the idea in such a way that both of these interpretations are possible. If you must choose one, most interpreters think that Paul is focusing on people here. (See: [[rc://*/tw/dict/bible/other/creation]])\n\n### Reconciliation\n\nIn [5:18–20](../05/18.md), Paul speaks about how God “reconciles” people to himself and gives the “ministry of reconciliation” to Paul and those with him. The word “reconcile” refers to how someone restores a relationship with someone else so that they can be together again. In other words, when someone does something that breaks or hurts a relationship, “reconciliation” heals the broken relationship. Consider how you might naturally express this idea in your language. (See: [[rc://*/tw/dict/bible/kt/reconcile]])\n\n## Important Figures of Speech in this Chapter\n\n### Bodies as homes\n\nIn [5:1–9](../05/01.md), Paul speaks about bodies as if they were homes. He identifies current earthly bodies as “tents,” which indicates that they do not last. He identifies resurrection bodies as “buildings” that God makes. Paul uses the language of “home” to indicate that people belong in bodies and not without bodies. However, he does seem to think that people can be without bodies for a period of time, just as people can leave their homes for a period of time (see the above discussion of the “intermediate state”). Further, he contrasts “tent” homes with “building” homes to indicate that the “building” is the home (that is, body) that will last forever and which believers should long for. If possible, preserve the “home” language in your translation, either in metaphor or simile form. (See: [[rc://*/tw/dict/bible/other/house]] and [[rc://*/tw/dict/bible/other/tent]])\n\n### Bodies as clothing\n\nIn [5:2–4](../05/02.md), Paul mixes “clothing” language in with his “home” language. The “clothes” are bodies, and Paul again uses this language to indicate that people belong in bodies (“clothed”), not without bodies (“naked” or “unclothed”). He does not use “clothing” language to show that bodies are an unimportant part of who people are. If possible, preserve the “clothing” language in your translation, either in metaphor or simile form. However, if how Paul mixes together “home” and “clothing” language would be confusing, you may need to use only the “home” language and express the “clothing” language plainly or as “home” language. See the notes on these verses for translation options. (See: [[rc://*/tw/dict/bible/other/clothed]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the first person plural. When he uses this form, he is focusing on himself and those with him, or just on himself (although this is less likely). However, he does not necessarily mean that what he says is not true of the Corinthians or of believers in general. Consider how you can communicate the focus on Paul and those with him without totally excluding the Corinthians. In every case where Paul may be using the first person plural in a way different than this, a note will explain the options. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### Singular nouns in general statements\n\nIn [5:1–10](../05/01.md), Paul consistently refers to “body,” “building,” “tent,” and “home” in singular form. He does this because the singular form was a natural way to refer to these things in general. Throughout this section, the UST models how to express the ideas in plural form, since this is more natural for general statements in English. Consider how your language might naturally express a general statement about “bodies.” \n\n### Translating [5:21](../05/21.md)\n\nPaul speaks in a very compressed way in this verse, and Christians disagree about what exactly he means. What is relatively clear is that Paul has in mind what some people call an “interchange” between Christ and believers. Christ, who is “righteous,” is somehow identified with “sin,” and believers, who are “sinners,” are somehow identified with “righteousness.” The “in him” at the end of the verse indicates that this “interchange” occurs in union with Christ. For details about what it could mean for Christ to be “made sin” and for believers to “become the righteousness of God,” see the notes on this verse. If possible, however, your translation should be as general as Paul’s sentence. This means that you should express the general idea of “interchange” and allow for many of the possible interpretations listed in the notes. +5:intro s14p 0 # 2 Corinthians 5 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n * Confidence in the resurrection (5:1–10)\n * The gospel (5:11–6:2)\n\n## Special Concepts in this Chapter\n\n### Resurrection bodies\n\nIn [5:1–5](../05/01.md), Paul speaks about new bodies that believers will receive when Jesus comes back. Right now, he and those with him “groan” while they have their current bodies. That is because these bodies are weak and will eventually die. However, Paul and those with him do not want to just get rid of their bodies. Rather, they are looking forward expectantly to receiving new bodies that will not die. Paul expresses these ideas by using building and clothing language. See the sections below that address how this language functions. Make sure that your translation clearly contrasts old bodies with new bodies and does not suggest that Paul just wants to get rid of his body.\n\n### The intermediate state?\n\nIn [5:6–9](../05/06.md), Paul speaks about being “away from the body” and “with the Lord.” As the previous section has illustrated, Paul’s goal is to have a new body, not to be “away from the body.” So, what is he referring to here? There are three primary options. First, many Christians believe that Paul is talking about the time period between when a believer dies and when Jesus comes back. During this time period, the believer does not have a body but is with Jesus in heaven. Then, when Jesus comes back, the believer receives a new body. Second, some Christians believe that Paul is talking about how believers receive new bodies immediately after they die. In other words, the next thing that a believer experiences after he or she dies is Jesus’ return. In this case, there is no time period between death and resurrection. Third, some Christians believe that Paul is speaking about how believers receive a temporary body for the time they are in heaven with Jesus before he comes back. If possible, your translation should allow for all three of these interpretations. Make sure that you include at least option one, since this is the option that most Christians believe.\n\n### New creation\n\nIn [5:17](../05/17.md), Paul speaks about how being “in Christ” leads to “new creation,” with “old things” passing away and “new things” coming. Paul uses very general language, and the “new creation” could identify the person who is “in Christ” or everything that God is making “new.” If it is about people primarily, Paul’s point is that they are made “new” when they are in Christ. If it is about the world in general, Paul’s point is that God makes the world “new” in Christ, and people experience this “new creation” when they too are in Christ. Since Paul’s language is so general, it is best to express the idea in such a way that both of these interpretations are possible. If you must choose one, most interpreters think that Paul is focusing on people here. (See: [[rc://*/tw/dict/bible/other/creation]])\n\n### Reconciliation\n\nIn [5:18–20](../05/18.md), Paul speaks about how God “reconciles” people to himself and gives the “ministry of reconciliation” to Paul and those with him. The word “reconcile” refers to how someone restores a relationship with someone else so that they can be together again. In other words, when someone does something that breaks or hurts a relationship, “reconciliation” heals the broken relationship. Consider how you might naturally express this idea in your language. (See: [[rc://*/tw/dict/bible/kt/reconcile]])\n\n## Important Figures of Speech in this Chapter\n\n### Bodies as homes\n\nIn [5:1–9](../05/01.md), Paul speaks about bodies as if they were homes. He identifies current earthly bodies as “tents,” which indicates that they do not last. He identifies resurrection bodies as “buildings” that God makes. Paul uses the language of “home” to indicate that people belong in bodies and not without bodies. However, he does seem to think that people can be without bodies for a period of time, just as people can leave their homes for a period of time (see the above discussion of the “intermediate state”). Further, he contrasts “tent” homes with “building” homes to indicate that the “building” is the home (that is, body) that will last forever and which believers should long for. If possible, preserve the “home” language in your translation, either in metaphor or simile form. (See: [[rc://*/tw/dict/bible/other/house]] and [[rc://*/tw/dict/bible/other/tent]])\n\n### Bodies as clothing\n\nIn [5:2–4](../05/02.md), Paul mixes “clothing” language in with his “home” language. The “clothes” are bodies, and Paul again uses this language to indicate that people belong in bodies (“clothed”), not without bodies (“naked” or “unclothed”). He does not use “clothing” language to show that bodies are an unimportant part of who people are. If possible, preserve the “clothing” language in your translation, either in metaphor or simile form. However, if how Paul mixes together “home” and “clothing” language would be confusing, you may need to use only the “home” language and express the “clothing” language plainly or as “home” language. See the notes on these verses for translation options. (See: [[rc://*/tw/dict/bible/other/clothed]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the first person plural. When he uses this form, he is focusing on himself and those with him, or just on himself (although this is less likely). However, he does not necessarily mean that what he says is not true of the Corinthians or of believers in general. Consider how you can communicate the focus on Paul and those with him without totally excluding the Corinthians. In every case where Paul may be using the first person plural in a way different than this, a note will explain the options. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### Singular nouns in general statements\n\nIn [5:1–10](../05/01.md), Paul consistently refers to “body,” “building,” “tent,” and “home” in singular form. He does this because the singular form was a natural way to refer to these things in general. Throughout this section, the UST models how to express the ideas in plural form, since this is more natural for general statements in English. Consider how your language might naturally express a general statement about “bodies.”\n\n### Translating [5:21](../05/21.md)\n\nPaul speaks in a very compressed way in this verse, and Christians disagree about what exactly he means. What is relatively clear is that Paul has in mind what some people call an “interchange” between Christ and believers. Christ, who is “righteous,” is somehow identified with “sin,” and believers, who are “sinners,” are somehow identified with “righteousness.” The “in him” at the end of the verse indicates that this “interchange” occurs in union with Christ. For details about what it could mean for Christ to be “made sin” and for believers to “become the righteousness of God,” see the notes on this verse. If possible, however, your translation should be as general as Paul’s sentence. This means that you should express the general idea of “interchange” and allow for many of the possible interpretations listed in the notes. 5:1 p7b7 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** could introduce: (1) an explanation of what Paul said in [4:18](../04/18.md). Alternate translation: “In fact,” (2) an example or illustration of what Paul said in [4:18](../04/18.md). Alternate translation: “For example,” (3) a basis for what Paul said in [4:18](../04/18.md). Alternate translation: “That is because” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 5:1 v03z rc://*/ta/man/translate/figs-exclusive οἴδαμεν & ἡμῶν & ἔχομεν 1 Here and throughout this chapter, Paul uses the first person plural. See the chapter introduction for more information on how to translate these words. Here, the words **we** and **our** could refer to: (1) just Paul and those with him. Paul is focusing on himself and those with him, but he does not mean to exclude the Corinthians entirely. Alternate translation: “we who preach the gospel … our … we have” (2) Paul and everyone who believes, including the Corinthians. Alternate translation: “all of us know … our … we have” (See: [[rc://*/ta/man/translate/figs-exclusive]]) 5:1 la71 rc://*/ta/man/translate/grammar-connect-condition-fact ἐὰν 1 Here, the word **if** could introduce: (1) something that Paul thinks will definitely happen, but he is not sure when. Alternate translation: “whenever” (2) something that Paul thinks might happen. Alternate translation: “even if” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) @@ -663,7 +663,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 5:21 kmt9 rc://*/ta/man/translate/figs-possession δικαιοσύνη Θεοῦ 1 Here Paul uses the possessive form to describe **righteousness** that could: (1) come from **God**. Alternate translation: “righteousness from God” (2) belong to **God**. Alternate translation: “God’s own righteousness” (See: [[rc://*/ta/man/translate/figs-possession]]) 5:21 ebz2 rc://*/ta/man/translate/figs-abstractnouns ἡμεῖς γενώμεθα δικαιοσύνη Θεοῦ 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the idea by using an adjective such as “righteous.” Make sure your translation fits with how you understand what **righteousness of God** means. Alternate translation: “God might make us righteous” or “we might be righteous because of what God does” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 5:21 cypg rc://*/ta/man/translate/figs-metaphor ἐν αὐτῷ 1 Here Paul uses the spatial metaphor **in him** to describe the union of believers with Christ. In this case, being **in him**, or united to Christ, explains how people **become the righteousness of God**. If it would be helpful in your language, you could use a phrase that indicates that being united to Christ is the means by which people receive the **righteousness**. Alternate translation: “by being united to him” or “as God unites us to him” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -6:intro f5qu 0 # 2 Corinthians 6 General Notes\n\n## Structure and formatting\n\n4. Paul’s ministry (2:14–7:4)\n * The gospel (5:11–6:2)\n * Proofs of ministry (6:3–10)\n * Join with fellow believers, not unbelievers (6:11–7:4)\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 quotations from the Old Testament in [6:2](../06/02.md) and [6:16–18](../06/16.md).\n\n## Special Concepts in this Chapter\n\n### Commendation of ministry\n\nIn [6:3–4](../06/03.md), Paul tells the Corinthians that he avoids doing anything that would cause offense and lead to people blaming ministry. In fact, he and those with him “commend themselves” in many ways, and he provides a list of those ways in [6:4–10](../06/04.md). Paul commends their ministry in this way because other people in Corinth were claiming that Paul was not a good apostle or minister for Christ. They claimed that they were better ministers for Christ. Paul responds here by listing what he and those with him do and experience as true ministers of Christ. Make sure that you express the list so that it shows that Paul and those with him are true ministers of Christ. \n\n## Important Figures of Speech in this Chapter\n\n### “Weapons of righteousness”\n\nIn [6:7](../06/07.md), Paul states that he and with him “weapons of righteousness” for both hands. He could mean that “righteousness”: (1) is the “weapons” (2) is defended by the “weapons” (3) characterizes the “weapons.” Also the idea that the “weapons” are for both hands could indicate that: (1) Paul and those with him have an offensive weapon in one hand and a defensive weapon in the other hand (2) Paul and those with him can defend against enemies coming from any direction. Paul does not state whom he is fighting against with these “weapons,” but it is probably sin, evil powers, and people who oppose his ministry. See the notes on this verse for translation options. \n\n### “Opening” the heart\n\nIn [6:11–13](../06/11.md), Paul speaks about “opening” the heart and, in contrast, being “restricted.” He is speaking about loving other people as if it were an “open” heart and failing to love other people as it were a “restriction” in one’s insides. If your culture can express the idea of love by referring to where in their bodies people feel love, you could do so in these verses. Otherwise, you could use a comparable metaphor or plain language. See the notes on these verses for translation options. \n\n### The temple of the living God\n\nIn [6:16](../06/16.md), Paul claims that believers are “the temple of the living God.” In the last part of the verse, he quotes from the Old Testament to prove that this is true. This quotation also shows that the identification of God’s people with the temple indicates that God is with his people and treats them as his people. Since the temple is a very important part of Paul’s culture, you should preserve the temple language. If your readers would not understand the metaphor, you could express it as a simile or explain it in a footnote. See the notes on this verse for translation options. \n\n### Rhetorical questions\n\nIn [6:14–16](../06/14.md), Paul asks five questions, and each question assumes that the answer is “none” or “nothing.” Paul asks these questions to include the Corinthians in what he is arguing, not because he is looking for information. If your language does not use questions in this way, you could include answers to the questions, or you could express them as negative statements. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The long list in [6:4–10](../06/04.md)\n\nThese verses contain one long list of the situations and ways in which Paul and those with him commend their ministry. This list is divided into three parts. Each part uses a repeated form for each item. The first part uses the word “in” ([6:4–7a](../06/04.md)), the second part uses the word “through” ([6:7b–8a](../06/07.md)), and the third part uses the words “as” and “yet” or “but” ([6:8b–10](../06/08.md)). If possible, represent these parts in your language by using repeated words or some other natural form. Consider whether a long list like this would be natural in your language. The UST models one possible way to divide the list up into shorter sentences. \n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the first person plural. When he uses this form, he is focusing on himself and those with him, or just on himself (although this is less likely). (See: [[rc://*/ta/man/translate/figs-exclusive]]) +6:intro f5qu 0 # 2 Corinthians 6 General Notes\n\n## Structure and formatting\n\n4. Paul’s ministry (2:14–7:4)\n * The gospel (5:11–6:2)\n * Proofs of ministry (6:3–10)\n * Join with fellow believers, not unbelievers (6:11–7:4)\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 quotations from the Old Testament in [6:2](../06/02.md) and [6:16–18](../06/16.md).\n\n## Special Concepts in this Chapter\n\n### Commendation of ministry\n\nIn [6:3–4](../06/03.md), Paul tells the Corinthians that he avoids doing anything that would cause offense and lead to people blaming ministry. In fact, he and those with him “commend themselves” in many ways, and he provides a list of those ways in [6:4–10](../06/04.md). Paul commends their ministry in this way because other people in Corinth were claiming that Paul was not a good apostle or minister for Christ. They claimed that they were better ministers for Christ. Paul responds here by listing what he and those with him do and experience as true ministers of Christ. Make sure that you express the list so that it shows that Paul and those with him are true ministers of Christ.\n\n## Important Figures of Speech in this Chapter\n\n### “Weapons of righteousness”\n\nIn [6:7](../06/07.md), Paul states that he and with him “weapons of righteousness” for both hands. He could mean that “righteousness”: (1) is the “weapons” (2) is defended by the “weapons” (3) characterizes the “weapons.” Also the idea that the “weapons” are for both hands could indicate that: (1) Paul and those with him have an offensive weapon in one hand and a defensive weapon in the other hand (2) Paul and those with him can defend against enemies coming from any direction. Paul does not state whom he is fighting against with these “weapons,” but it is probably sin, evil powers, and people who oppose his ministry. See the notes on this verse for translation options.\n\n### “Opening” the heart\n\nIn [6:11–13](../06/11.md), Paul speaks about “opening” the heart and, in contrast, being “restricted.” He is speaking about loving other people as if it were an “open” heart and failing to love other people as it were a “restriction” in one’s insides. If your culture can express the idea of love by referring to where in their bodies people feel love, you could do so in these verses. Otherwise, you could use a comparable metaphor or plain language. See the notes on these verses for translation options.\n\n### The temple of the living God\n\nIn [6:16](../06/16.md), Paul claims that believers are “the temple of the living God.” In the last part of the verse, he quotes from the Old Testament to prove that this is true. This quotation also shows that the identification of God’s people with the temple indicates that God is with his people and treats them as his people. Since the temple is a very important part of Paul’s culture, you should preserve the temple language. If your readers would not understand the metaphor, you could express it as a simile or explain it in a footnote. See the notes on this verse for translation options.\n\n### Rhetorical questions\n\nIn [6:14–16](../06/14.md), Paul asks five questions, and each question assumes that the answer is “none” or “nothing.” Paul asks these questions to include the Corinthians in what he is arguing, not because he is looking for information. If your language does not use questions in this way, you could include answers to the questions, or you could express them as negative statements. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The long list in [6:4–10](../06/04.md)\n\nThese verses contain one long list of the situations and ways in which Paul and those with him commend their ministry. This list is divided into three parts. Each part uses a repeated form for each item. The first part uses the word “in” ([6:4–7a](../06/04.md)), the second part uses the word “through” ([6:7b–8a](../06/07.md)), and the third part uses the words “as” and “yet” or “but” ([6:8b–10](../06/08.md)). If possible, represent these parts in your language by using repeated words or some other natural form. Consider whether a long list like this would be natural in your language. The UST models one possible way to divide the list up into shorter sentences.\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the first person plural. When he uses this form, he is focusing on himself and those with him, or just on himself (although this is less likely). (See: [[rc://*/ta/man/translate/figs-exclusive]]) 6:1 kf1d rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces a development of the ideas from the previous verses, especially from [5:20–21](../05/20.md). If it would be helpful in your language, you could use a word or phrase that introduces a development, or you could leave **Now** untranslated. Alternate translation: “Further,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 6:1 tbr6 rc://*/ta/man/translate/figs-explicit συνεργοῦντες 1 Here Paul does not directly state **with** whom he is **working**. He could be implying that he works **with**: (1) God, since God is the subject of the previous sentence. Alternate translation: “working together with God” (2) the Corinthians, since they are the ones ho is “urging.” Alternate translation: “working together with you” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:1 x4hc rc://*/ta/man/translate/figs-exclusive καὶ, παρακαλοῦμεν 1 Here and throughout this chapter, **we** does not include the Corinthians. The first person plural could refer to: (1) Paul and those who work with him. Alternate translation: “we who preach the good news also urge” (2) just Paul. Alternate translation: “I also urge” (See: [[rc://*/ta/man/translate/figs-exclusive]]) @@ -753,7 +753,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 6:17 jg48 rc://*/ta/man/translate/grammar-connect-logic-result κἀγὼ 1 Here, the word **and** introduces what happens when people do what God commanded in the first part of the verse. If it would be helpful in your language, you could use a word or phrase that more clearly introduces a result. Alternate translation: “and then I” or “and when you do those things, I” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 6:18 ft65 rc://*/ta/man/translate/writing-quotations καὶ 1 Here uses the word **And** to introduce another quote from the Old Testament, specifically from [2 Samuel 7:8](../2sa/07/08.md) and [2 Samuel 7:14](../2sa/07/14.md). If it would be helpful in your language, you could use a word or phrase that clarifies that Paul is quoting from the Old Testament. Alternate translation: “Again, as you can read in the Scriptures,” or “Even more, as it is written,” (See: [[rc://*/ta/man/translate/writing-quotations]]) 6:18 dks6 rc://*/ta/man/translate/figs-parallelism ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας 1 These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “I will be to you as a Father; yes, you will be to me as sons and daughters” (See: [[rc://*/ta/man/translate/figs-parallelism]]) -7:intro hg36 0 # 2 Corinthians 7 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n * Join with fellow believers, not unbelievers (6:11–7:4)\n5. Paul rejoices about Titus’ visit to the Corinthians (7:5–16)\n\n## Special Concepts in this Chapter\n\n### Boasting\n\nIn [7:4](../07/04.md), [14](../07/14.md), Paul refers to how he boasts about the Corinthians. What he means is that he tells people about how wonderful and great he thinks they are. It is important to indicate that Paul is not describing the Corinthians as better than they actually are. Rather, Paul indicates in [7:14](../07/14.md) that what he says about them is actually true. Use a word or phrase that refers to saying good things that are true about someone else. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n### Encouragement and comfort\n\nThe words for “encouragement” and “comfort” are very closely related. Sometimes it is not clear whether Paul is focusing more on the encouragement (which implies urging someone to act) or more on the comfort (which implies making someone feel better). If you have a word or phrase that can indicate both comfort and encouragement, you could use it in this chapter. Otherwise, consider which emphasis the context implies. Generally, the ULT models one option, and the UST models the other option. (See: [[rc://*/tw/dict/bible/other/comfort]])\n\n### The previous letter\n\nIn [7:8–12](../07/08.md), Paul refers to a letter that he had already written and sent to the Corinthians. He has already referred to this letter in chapter 2. While a few scholars think this letter is 1 Corinthians, most likely we do not have this previous letter. Paul acknowledges that this previous letter might have “grieved” them, but he wants them to know that he wrote the letter to help them do what was right. In your translation, make sure that these verses refer to a letter that Paul previously wrote, not to 2 Corinthians.\n\n### Grief and sorrow\n\nThe words for being “grieved” and for “sorrow” are very closely related. Paul uses these words to refer to being hurt or feeling upset about something. Paul distinguishes between two kinds of “sorrow”: one that is with respect to God or godly, the other that is with respect to the world or worldly. If possible use a word or words that are general enough to refer to both kinds of “sorrow.” \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the words “we,” “us,” and “our” to refer to himself and those who work with him. He does not include the Corinthians except in [7:1](../07/01.md). You should assume that Paul only means himself and those with him unless a note specifies otherwise. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### Switches between first person singular and first person plural\n\nThroughout this chapter, Paul switches between singular forms (“I”) and plural forms (“we”) of the first person. These switches are probably not just stylistic. Rather, they indicate when Paul is referring just to himself and when he is referring to himself and those who serve with him. If possible, preserve these switches in your translation. \n\n### What happened in Corinth\n\nIn this chapter, Paul continues to refer to something that happened in Corinth, something he already discussed in chapter 2. However, Paul gives even less details than he did in chapter 2 about what happened. What we know is that a person, probably a man, from the Corinthians’ group did something wrong and hurt some of the Corinthians and possibly also Paul. Paul in response wrote a severe letter, which “grieved” the Corinthians. Paul also sent Titus to Corinth to make sure that everything was resolved. In this chapter, Paul especially focuses on how happy he was to hear what Titus told him about how the Corinthians responded. Avoid providing more details in this chapter than Paul does, but make sure that your translation generally refers to events like these. +7:intro hg36 0 # 2 Corinthians 7 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n * Join with fellow believers, not unbelievers (6:11–7:4)\n5. Paul rejoices about Titus’ visit to the Corinthians (7:5–16)\n\n## Special Concepts in this Chapter\n\n### Boasting\n\nIn [7:4](../07/04.md), [14](../07/14.md), Paul refers to how he boasts about the Corinthians. What he means is that he tells people about how wonderful and great he thinks they are. It is important to indicate that Paul is not describing the Corinthians as better than they actually are. Rather, Paul indicates in [7:14](../07/14.md) that what he says about them is actually true. Use a word or phrase that refers to saying good things that are true about someone else. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n### Encouragement and comfort\n\nThe words for “encouragement” and “comfort” are very closely related. Sometimes it is not clear whether Paul is focusing more on the encouragement (which implies urging someone to act) or more on the comfort (which implies making someone feel better). If you have a word or phrase that can indicate both comfort and encouragement, you could use it in this chapter. Otherwise, consider which emphasis the context implies. Generally, the ULT models one option, and the UST models the other option. (See: [[rc://*/tw/dict/bible/other/comfort]])\n\n### The previous letter\n\nIn [7:8–12](../07/08.md), Paul refers to a letter that he had already written and sent to the Corinthians. He has already referred to this letter in chapter 2. While a few scholars think this letter is 1 Corinthians, most likely we do not have this previous letter. Paul acknowledges that this previous letter might have “grieved” them, but he wants them to know that he wrote the letter to help them do what was right. In your translation, make sure that these verses refer to a letter that Paul previously wrote, not to 2 Corinthians.\n\n### Grief and sorrow\n\nThe words for being “grieved” and for “sorrow” are very closely related. Paul uses these words to refer to being hurt or feeling upset about something. Paul distinguishes between two kinds of “sorrow”: one that is with respect to God or godly, the other that is with respect to the world or worldly. If possible use a word or words that are general enough to refer to both kinds of “sorrow.”\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the words “we,” “us,” and “our” to refer to himself and those who work with him. He does not include the Corinthians except in [7:1](../07/01.md). You should assume that Paul only means himself and those with him unless a note specifies otherwise. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### Switches between first person singular and first person plural\n\nThroughout this chapter, Paul switches between singular forms (“I”) and plural forms (“we”) of the first person. These switches are probably not just stylistic. Rather, they indicate when Paul is referring just to himself and when he is referring to himself and those who serve with him. If possible, preserve these switches in your translation.\n\n### What happened in Corinth\n\nIn this chapter, Paul continues to refer to something that happened in Corinth, something he already discussed in chapter 2. However, Paul gives even less details than he did in chapter 2 about what happened. What we know is that a person, probably a man, from the Corinthians’ group did something wrong and hurt some of the Corinthians and possibly also Paul. Paul in response wrote a severe letter, which “grieved” the Corinthians. Paul also sent Titus to Corinth to make sure that everything was resolved. In this chapter, Paul especially focuses on how happy he was to hear what Titus told him about how the Corinthians responded. Avoid providing more details in this chapter than Paul does, but make sure that your translation generally refers to events like these. 7:1 h5xv rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces an inference from what Paul has already said, especially what he said in [6:16–18](../06/16.md) about being God’s temple and family. If it would be helpful in your language, you could use a word or phrase that introduces an inference from a previous section. Alternate translation: “Because of that” or “On account of those things” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 7:1 k46r rc://*/ta/man/translate/grammar-connect-logic-result ἔχοντες 1 Here, the word **having** introduces a reason why believers should **cleanse** themselves. If it would be helpful in your language, you could make the relationship more explicit. Alternate translation: “since we have” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 7:1 tytd rc://*/ta/man/translate/figs-abstractnouns ταύτας & ἔχοντες τὰς ἐπαγγελίας 1 If your language does not use an abstract noun for the idea of **promises**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “having been promised these things” or “God having pledged these things” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -856,7 +856,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 7:15 dtni rc://*/ta/man/translate/figs-abstractnouns μετὰ φόβου καὶ τρόμου 1 If your language does not use abstract nouns for the ideas of **fear** and **trembling**, you could express the same ideas in another way. Alternate translation: “as you feared and trembled” or “fearfully and nervously” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:15 g9bz rc://*/ta/man/translate/figs-doublet φόβου καὶ τρόμου 1 The terms **fear** and **trembling** mean similar things. Paul is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “great fear” or “deep respect” (See: [[rc://*/ta/man/translate/figs-doublet]]) 7:16 hr3w rc://*/ta/man/translate/figs-explicit θαρρῶ ἐν ὑμῖν 1 The implication is that Paul is **confident** that the Corinthians are doing what is right or proper. You can include this information if that would be helpful to your readers. Alternate translation: “I am confident that you do what is proper” (See: [[rc://*/ta/man/translate/figs-explicit]]) -8:intro kl7m 0 # 2 Corinthians 8 General Notes\n\n## Structure and Formatting\n\n6. Giving for the gospel (8:1–9:15)\n * Example of the Macedonians (8:1–6)\n * Paul appeals to the Corinthians to give generously (8:7–9:5)\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quotation from [Exodus 16:18](../exo/16/18.md) in [8:15](../08/15.md).\n\n## Special Concepts in this Chapter\n\n### The collection for the church in Jerusalem\n\nThroughout this chapter, Paul encourages the Corinthians to finish collecting the money they were going to contribute to what Paul was gathering to send to the believers in Jerusalem. Paul sometimes calls participating in this collection a “grace.” He often refers to this collection indirectly, which was a polite way to talk about financial matters in his culture. If people in your culture speaks more directly about financial matters, you may need to make some of the ideas more explicit. In order to encourage the Corinthians to give to this collection, Paul tells them that the Macedonian believers have already given generously ([8:1–5](../08/01.md)), states reasons why the Corinthians should give ([8:6–15](../08/06.md)), and assures the Corinthians that the people who are managing the collection are trustworthy ([8:16–24](../08/16.md)). Make sure that your translation includes these elements that encourage the Corinthians to give to the collection.\n\n### The generosity of the Macedonians\n\nIn [8:1–5](../08/01.md), Paul tells the Corinthians about how the Macedonian believers contributed generously to the collection even though they were poor and suffering. He does this to encourage the Corinthians also to give generously. While Paul does not directly compare how much the Corinthians and Macedonians have given, he does use the Macedonians as an example. Your translation should clearly present the Macedonians as an example to imitate.\n\n### Equality\n\nIn [8:13–14](../08/13.md), Paul indicates that one of the reasons for the collection is “equality” among believers. He does not mean that every believer must have exactly the same amount of possessions and money. What he does mean is that believers who have much should share with believers who have little. He wants all believers to be doing “equally” well. So, while this does not mean that everyone has exactly the same amount of possessions and money, it does mean that some believers should not be rich when others are poor. Consider how you might express the idea of general, although not exact, “equality.”\n\n### Titus and two traveling companions\n\nIn [8:16–23](../08/16.md), Paul commends Titus and then introduces and commends the two men who travel with him. Most likely, these three men traveled together and carried Paul’s letter (2 Corinthians) with them. Paul does not name the two men, but he does indicate that they are trustworthy and should be respected. If you have normal ways of introducing and commending people, you could use them here. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the words “we,” “us,” and “our” to refer to himself and those who work with him. He does not include the Corinthians. You should assume that Paul only means himself and those with him unless a note specifies otherwise. (See: [[rc://*/ta/man/translate/figs-exclusive]]) +8:intro kl7m 0 # 2 Corinthians 8 General Notes\n\n## Structure and Formatting\n\n6. Giving for the gospel (8:1–9:15)\n * Example of the Macedonians (8:1–6)\n * Paul appeals to the Corinthians to give generously (8:7–9:5)\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quotation from [Exodus 16:18](../exo/16/18.md) in [8:15](../08/15.md).\n\n## Special Concepts in this Chapter\n\n### The collection for the church in Jerusalem\n\nThroughout this chapter, Paul encourages the Corinthians to finish collecting the money they were going to contribute to what Paul was gathering to send to the believers in Jerusalem. Paul sometimes calls participating in this collection a “grace.” He often refers to this collection indirectly, which was a polite way to talk about financial matters in his culture. If people in your culture speaks more directly about financial matters, you may need to make some of the ideas more explicit. In order to encourage the Corinthians to give to this collection, Paul tells them that the Macedonian believers have already given generously ([8:1–5](../08/01.md)), states reasons why the Corinthians should give ([8:6–15](../08/06.md)), and assures the Corinthians that the people who are managing the collection are trustworthy ([8:16–24](../08/16.md)). Make sure that your translation includes these elements that encourage the Corinthians to give to the collection.\n\n### The generosity of the Macedonians\n\nIn [8:1–5](../08/01.md), Paul tells the Corinthians about how the Macedonian believers contributed generously to the collection even though they were poor and suffering. He does this to encourage the Corinthians also to give generously. While Paul does not directly compare how much the Corinthians and Macedonians have given, he does use the Macedonians as an example. Your translation should clearly present the Macedonians as an example to imitate.\n\n### Equality\n\nIn [8:13–14](../08/13.md), Paul indicates that one of the reasons for the collection is “equality” among believers. He does not mean that every believer must have exactly the same amount of possessions and money. What he does mean is that believers who have much should share with believers who have little. He wants all believers to be doing “equally” well. So, while this does not mean that everyone has exactly the same amount of possessions and money, it does mean that some believers should not be rich when others are poor. Consider how you might express the idea of general, although not exact, “equality.”\n\n### Titus and two traveling companions\n\nIn [8:16–23](../08/16.md), Paul commends Titus and then introduces and commends the two men who travel with him. Most likely, these three men traveled together and carried Paul’s letter (2 Corinthians) with them. Paul does not name the two men, but he does indicate that they are trustworthy and should be respected. If you have normal ways of introducing and commending people, you could use them here.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the words “we,” “us,” and “our” to refer to himself and those who work with him. He does not include the Corinthians. You should assume that Paul only means himself and those with him unless a note specifies otherwise. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 8:1 mm8g rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces a new topic. If it would be helpful in your language, you could use a word or phrase that introduces a new topic, or you could leave **Now** untranslated. Alternate translation: “Next,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 8:1 d3pn rc://*/ta/man/translate/figs-metaphor ἀδελφοί 1 Paul is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “fellow Christians” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:1 a73v rc://*/ta/man/translate/figs-gendernotations ἀδελφοί 1 Although the term **brothers** is masculine, Paul is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brothers and sisters” to indicate this. (See: [[rc://*/ta/man/translate/figs-gendernotations]]) @@ -985,7 +985,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 8:24 wk4y rc://*/ta/man/translate/figs-extrainfo τὴν & ἔνδειξιν τῆς ἀγάπης ὑμῶν, καὶ ἡμῶν καυχήσεως ὑπὲρ ὑμῶν 1 Here Paul wants the Corinthians to **prove** the **proof**. If this form is redundant in your language, you could express the idea without using the word **proof**. Alternate translation: “that your love is real and that our boasting about you is true” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) 8:24 lr1f rc://*/ta/man/translate/figs-metaphor εἰς πρόσωπον τῶν ἐκκλησιῶν 1 He Paul speaks as if the **proof** was directly in front of the **faces of the churches**. What he means is that the **proof** is something that the **churches** can see and know about. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “in the sight of the churches” or “with the knowledge of the churches” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:24 oc83 rc://*/ta/man/translate/figs-abstractnouns τὴν & ἔνδειξιν τῆς ἀγάπης ὑμῶν, καὶ ἡμῶν καυχήσεως ὑπὲρ ὑμῶν 1 If your language does not use abstract nouns for the ideas of **proof** and **love**, you could express the same ideas in another way. Alternate translation: “that you do love others and what we boasted about you is right” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -9:intro lt8d 0 # 2 Corinthians 9 General Notes\n\n## Structure and Formatting\n\n6. Giving for the gospel (8:1–9:15)\n * Paul appeals to the Corinthians to give generously (8:7–9:5)\n * Blessing and thanksgiving (9:6–15)\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 verse [9:9](../09/09.md), which is quoted from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Plans for the collection\n\nIn [9:1–5](../09/01.md), Paul continues to speak about the collection for the Jerusalem believers, how the Corinthians should contribute to it, and why he is sending Titus and two other believers to the Corinthians. For more information, see the introduction to chapter 8. \n\n### God enables and blesses those who give\n\nIn [9:6–14](../09/06.md), Paul describes how God gives people enough money and possessions so that they can give to others, and he also describes how God blesses people who do this. Finally, he explains how giving and receiving gifts glorifies God. Your translation should not suggest that God makes people who give to others very rich. Instead of that, Paul is saying that God gives some people more than they need so that they can give what they have to fellow believers, which leads to thanksgiving and glory to God. \n\n## Important Figures of Speech in this Chapter\n\n### Farming metaphors\n\nIn [9:6](../09/06.md), [10](../09/10.md), Paul speaks of giving to fellow believers as if it were farming. In [9:6](../09/06.md), Paul refers to how farmers who sow much seed will harvest more produce. This applies to believers giving to each other: those who give more will produce more blessings for others and glory to God. In [9:10](../09/10.md), Paul refers to how God is the one who provides the seeds and the produce for farmers. This again applies to believers giving to each other: God is the one who gives some believers more than they need so that they can share it with others, and God also makes those gifts bless others and glorify him. If possible, preserve these metaphors or express the ideas in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n +9:intro lt8d 0 # 2 Corinthians 9 General Notes\n\n## Structure and Formatting\n\n6. Giving for the gospel (8:1–9:15)\n * Paul appeals to the Corinthians to give generously (8:7–9:5)\n * Blessing and thanksgiving (9:6–15)\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 verse [9:9](../09/09.md), which is quoted from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Plans for the collection\n\nIn [9:1–5](../09/01.md), Paul continues to speak about the collection for the Jerusalem believers, how the Corinthians should contribute to it, and why he is sending Titus and two other believers to the Corinthians. For more information, see the introduction to chapter 8.\n\n### God enables and blesses those who give\n\nIn [9:6–14](../09/06.md), Paul describes how God gives people enough money and possessions so that they can give to others, and he also describes how God blesses people who do this. Finally, he explains how giving and receiving gifts glorifies God. Your translation should not suggest that God makes people who give to others very rich. Instead of that, Paul is saying that God gives some people more than they need so that they can give what they have to fellow believers, which leads to thanksgiving and glory to God.\n\n## Important Figures of Speech in this Chapter\n\n### Farming metaphors\n\nIn [9:6](../09/06.md), [10](../09/10.md), Paul speaks of giving to fellow believers as if it were farming. In [9:6](../09/06.md), Paul refers to how farmers who sow much seed will harvest more produce. This applies to believers giving to each other: those who give more will produce more blessings for others and glory to God. In [9:10](../09/10.md), Paul refers to how God is the one who provides the seeds and the produce for farmers. This again applies to believers giving to each other: God is the one who gives some believers more than they need so that they can share it with others, and God also makes those gifts bless others and glorify him. If possible, preserve these metaphors or express the ideas in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n 9:1 wc5l rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation concerning why Paul and those with him boast about the Corinthians (see [8:24](../08/24.md)). If it would be helpful in your language, you could use a word or phrase that introduces a further explanation, or you could leave **For** untranslated. Alternate translation: “Now,” or “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 9:1 fxs3 rc://*/ta/man/translate/figs-explicit τῆς διακονίας τῆς εἰς τοὺς ἁγίους 1 Here Paul is referring specifically to the **ministry** of collecting and giving money to the **saints** in Jerusalem. If it would be helpful in your language, you could make what Paul is referring to more explicit. Alternate translation: “the ministry that is to the saints in Jerusalem” or “the money that we are collecting for the Jerusalem saints” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:1 wcuz περισσόν μοί ἐστιν τὸ γράφειν ὑμῖν 1 Alternate translation: “it is really not necessary for me to write to you” @@ -1072,7 +1072,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 9:14 vytr rc://*/ta/man/translate/figs-abstractnouns τὴν ὑπερβάλλουσαν χάριν τοῦ Θεοῦ ἐφ’ ὑμῖν 1 If your language does not use an abstract noun for the idea of **grace**, you could express the same idea in another way. Alternate translation: “how very kind God has been to you” or “what God has graciously enabled you to do” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:15 sxtg rc://*/ta/man/translate/figs-exclamations χάρις τῷ Θεῷ 1 Here, **Thanks {be} to God** is an exclamatory phrase that communicates Paul’s thankfulness. Use an exclamation form that is natural in your language for communicating thanks. See how you translated the similar phrase in [8:16](../08/16.md). Alternate translation: “we give thanks to God” (See: [[rc://*/ta/man/translate/figs-exclamations]]) 9:15 es8c rc://*/ta/man/translate/figs-extrainfo ἐπὶ τῇ ἀνεκδιηγήτῳ αὐτοῦ δωρεᾷ 1 Here Paul does not clarify exactly what this **gift** is. He could mean the way that the Corinthians give that leads to a close connection between believers and glory to God. He could mean Jesus himself, whom God gave. In this case, use a general expression for a gift, since Paul does not clarify exactly what **gift** he means. Alternate translation: “for what he has given us, which is indescribable” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) -10:intro abcd 0 # 2 Corinthians 10 General Notes\n\n## Structure and Formatting\n\n7. Paul defends his apostolic authority (10:1–13:10)\n * The true standard for boasting (10:1–18)\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quoted words in [10:17](../10/17.md), which are from [Jeremiah 9:24](../jer/09/24.md).\n\n## Special Concepts in this Chapter\n\n### Paul’s opponents\n\nIn this and the following chapters, Paul defends himself and his authority against people who said that they were better than Paul and that the Corinthians should listen to them instead of to Paul. These people either lived in or were visiting Corinth. Paul does not state who these people are or refer to them directly. However, he does refer indirectly to what people are saying about him. Consider whether your readers would notice and understand Paul’s indirect references to his opponents. If not, you may need to make some of his references more explicit. See the notes for specific issues and translation options. \n\n### Accusations against Paul\n\nIn [10:1](../10/01.md), [10](../10/10.md), Paul states that some people think that he is meek and gentle in person but bold and forceful when he is away. In [10:7](../10/07.md), Paul hints that his opponents might say that they are “of Christ” but that Paul and those with him are not. It is very likely that Paul knew more things that people said about him, but he does not state anything more directly. Make sure that your translation shows that Paul knew that people were saying at least these two things about him.\n\n### Boasting\n\nIn [10:8](../10/08.md), [13](../10/13.md), [15–17](../10/15.md), Paul speaks about boasting. In Paul’s culture, not all boasting was considered bad. Instead, there were good and bad kinds of boasting. In these verses, Paul explains what counts as good boasting, and he explains that he boasts in a good way. He also implies that his opponents boast in a bad way. You should use a word or phrase that refers to saying that someone or something is great, and make sure that this word or phrase could refer to something good or to something bad. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n### Measuring, measures, and limits\n\nIn [10:12–16](../10/12.md), Paul speaks about “measures” and “limits.” He is referring to standards with which people compare themselves and rules according to which people act. He argues that he and those with him have compared themselves to a standard that God has provided and work according to rules that God gave. He suggests that his opponents compare themselves to standards they have invented and do not follow the rules that God has given. Further, Paul argues that the rules God gave to him and those with him require them to be the ones who teach the Corinthians. Consider what words and phrases would express these ideas clearly in your language. \n\n## Important Figures of Speech in this Chapter\n\n### Ironic speech\n\nIn [10:1](../10/01.md), Paul describes himself as “meek” when he is with the Corinthians but “bold” when he is away. He is speaking ironically, that is, describing himself as his opponents do when he does not really believe it. This is clear from [10:10](../10/10.md), where Paul states that this opinion comes from others, not from himself. Further, it is possible that what Paul says in [10:10](../10/10.md) is also ironic speech: “we do not dare to classify or compare ourselves with some of the ones commending themselves.” It is likely, however, that Paul actually means this and is not speaking from another person’s perspective. Consider a natural way to express the ironic speech in [10:1](../10/01.md) so that your readers know that Paul is speaking from the perspective of his opponents.\n\n### War metaphor\n\nIn verses [10:3–6](../10/03.md), Paul speaks of preaching the gospel and opposing God’s enemies as if he and those with him were fighting a war. While he and those with him do not try to kill their enemies, he does mean that they fight and struggle very hard. If possible, preserve this metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the words “we,” “us,” and “our” to refer to himself and those who work with him. He does not include the Corinthians. You should assume that Paul only means himself and those with him unless a note specifies otherwise. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### The word for “limit” and “area”\n\nThe word translated “limit” in [10:13](../10/13.md), [15](../10/15.md) and “area” in [10:16](../10/16.md) most generally refers to a straight stick that could be used for measuring things. In these verses, it could refer primarily to the standard by which things are measured or to the things that are measured. If the word refers to the standard by which things are measured, it refers primarily to what God has called Paul and those with him to do. The UST generally follows this interpretation. If the word refers to the things that are measured, it refers primarily to the people or areas in which God has called Paul and those with him to preach the gospel. The ULT generally follows this interpretation. Before you translate these verses, you should read [10:13–16](../10/13.md) and consider which interpretation best fits with what Paul is arguing. +10:intro abcd 0 # 2 Corinthians 10 General Notes\n\n## Structure and Formatting\n\n7. Paul defends his apostolic authority (10:1–13:10)\n * The true standard for boasting (10:1–18)\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quoted words in [10:17](../10/17.md), which are from [Jeremiah 9:24](../jer/09/24.md).\n\n## Special Concepts in this Chapter\n\n### Paul’s opponents\n\nIn this and the following chapters, Paul defends himself and his authority against people who said that they were better than Paul and that the Corinthians should listen to them instead of to Paul. These people either lived in or were visiting Corinth. Paul does not state who these people are or refer to them directly. However, he does refer indirectly to what people are saying about him. Consider whether your readers would notice and understand Paul’s indirect references to his opponents. If not, you may need to make some of his references more explicit. See the notes for specific issues and translation options.\n\n### Accusations against Paul\n\nIn [10:1](../10/01.md), [10](../10/10.md), Paul states that some people think that he is meek and gentle in person but bold and forceful when he is away. In [10:7](../10/07.md), Paul hints that his opponents might say that they are “of Christ” but that Paul and those with him are not. It is very likely that Paul knew more things that people said about him, but he does not state anything more directly. Make sure that your translation shows that Paul knew that people were saying at least these two things about him.\n\n### Boasting\n\nIn [10:8](../10/08.md), [13](../10/13.md), [15–17](../10/15.md), Paul speaks about boasting. In Paul’s culture, not all boasting was considered bad. Instead, there were good and bad kinds of boasting. In these verses, Paul explains what counts as good boasting, and he explains that he boasts in a good way. He also implies that his opponents boast in a bad way. You should use a word or phrase that refers to saying that someone or something is great, and make sure that this word or phrase could refer to something good or to something bad. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n### Measuring, measures, and limits\n\nIn [10:12–16](../10/12.md), Paul speaks about “measures” and “limits.” He is referring to standards with which people compare themselves and rules according to which people act. He argues that he and those with him have compared themselves to a standard that God has provided and work according to rules that God gave. He suggests that his opponents compare themselves to standards they have invented and do not follow the rules that God has given. Further, Paul argues that the rules God gave to him and those with him require them to be the ones who teach the Corinthians. Consider what words and phrases would express these ideas clearly in your language.\n\n## Important Figures of Speech in this Chapter\n\n### Ironic speech\n\nIn [10:1](../10/01.md), Paul describes himself as “meek” when he is with the Corinthians but “bold” when he is away. He is speaking ironically, that is, describing himself as his opponents do when he does not really believe it. This is clear from [10:10](../10/10.md), where Paul states that this opinion comes from others, not from himself. Further, it is possible that what Paul says in [10:10](../10/10.md) is also ironic speech: “we do not dare to classify or compare ourselves with some of the ones commending themselves.” It is likely, however, that Paul actually means this and is not speaking from another person’s perspective. Consider a natural way to express the ironic speech in [10:1](../10/01.md) so that your readers know that Paul is speaking from the perspective of his opponents.\n\n### War metaphor\n\nIn verses [10:3–6](../10/03.md), Paul speaks of preaching the gospel and opposing God’s enemies as if he and those with him were fighting a war. While he and those with him do not try to kill their enemies, he does mean that they fight and struggle very hard. If possible, preserve this metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the words “we,” “us,” and “our” to refer to himself and those who work with him. He does not include the Corinthians. You should assume that Paul only means himself and those with him unless a note specifies otherwise. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### The word for “limit” and “area”\n\nThe word translated “limit” in [10:13](../10/13.md), [15](../10/15.md) and “area” in [10:16](../10/16.md) most generally refers to a straight stick that could be used for measuring things. In these verses, it could refer primarily to the standard by which things are measured or to the things that are measured. If the word refers to the standard by which things are measured, it refers primarily to what God has called Paul and those with him to do. The UST generally follows this interpretation. If the word refers to the things that are measured, it refers primarily to the people or areas in which God has called Paul and those with him to preach the gospel. The ULT generally follows this interpretation. Before you translate these verses, you should read [10:13–16](../10/13.md) and consider which interpretation best fits with what Paul is arguing. 10:1 yc1g rc://*/ta/man/translate/grammar-connect-words-phrases αὐτὸς δὲ ἐγὼ, Παῦλος 1 Here, the word **Now** introduces a new topic, which Paul introduces with several strong words. This new topic concerns Paul himself and his ministry. If it would be helpful in your language, you could use a form that introduces a new topic and focuses on Paul himself. Alternate translation: “As for me, I Paul,” or “Concerning me, Paul, I,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 10:1 rf4f rc://*/ta/man/translate/figs-irony ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαρρῶ εἰς ὑμᾶς 1 Here Paul describes himself with words that the Corinthians or his enemies use. He does not mean that he thinks these words are actually true about him, but he brings them up to respond to what others are saying. If it would be helpful in your language, you could use a form that indicates that these are words that other people have said about Paul. Alternate translation: “who appears to be meek when face to face among you, but being absent, appears to be bold toward you” or “who am ‘meek’ when face to face among you, but being absent, am ‘bold’ toward you” (See: [[rc://*/ta/man/translate/figs-irony]]) 10:1 w8g1 rc://*/ta/man/translate/figs-idiom κατὰ πρόσωπον 1 Here, the phrase **face to face** refers to being with someone physically or in person. If it would be helpful in your language, you could use a comparable expression. Alternate translation: “when physically present” or “when bodily” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -1169,7 +1169,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 10:18 h81t rc://*/ta/man/translate/figs-gendernotations οὐ & ὁ ἑαυτὸν συνιστάνων, ἐκεῖνός ἐστιν δόκιμος 1 Although the term **himself** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “that one commending himself or herself” or “those commending themselves are not approved” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 10:18 n5v6 rc://*/ta/man/translate/figs-activepassive οὐ & ὁ ἑαυτὸν συνιστάνων, ἐκεῖνός ἐστιν δόκιμος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is **the Lord**. Alternate translation: “the Lord does not approve that one commending himself” or “that one commending himself does not receive approval” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 10:18 sy2r rc://*/ta/man/translate/figs-ellipsis ὃν ὁ Κύριος συνίστησιν 1 Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “the one whom the Lord commends is approved” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -11:intro abce 0 # 2 Corinthians 11 General Notes\n\n## Structure and Formatting\n\n7. Paul defends his apostolic authority (10:1–13:10)\n * Paul defends his speech and conduct (11:1–15)\n * Paul boasts about his suffering (11:16–33)\n\n## Special Concepts in this Chapter\n\n### Fools and foolishness\n\nThroughout this chapter, Paul refers to being “foolish” or a “fool.” These words refer to a person who makes bad decisions and who cares about things that are not really valuable. It does not primarily refer to someone who does not know very much. Paul argues that the false teachers are “fools,” which means that they make bad decisions and care about things that are not important. He also describes how he is responding to the false teachers as “foolish.” He means that he speaks in ways that he considers to be “foolish,” but he speaks in these ways because he thinks the Corinthians will understand him if he speaks in these “foolish” ways. Consider how you might express the idea of “foolishness” in your language. (See: [[rc://*/tw/dict/bible/kt/foolish]])\n\n### False teachers\n\nThroughout this chapter, Paul is defending himself against false teachers who were claiming to be better than him and to preach a better gospel than his gospel. Paul never refers to these false teachers by name, but he does call them “false apostles” and “deceitful” (see [11:13](../11/13.md)). He also responds to some of their claims about themselves in [11:22–23](../11/22.md). Paul responds to the false teachers in two primary ways. First, he argues that the things that they boast about and claim for themselves are not important or valuable. Second, he argues that even in these things that are not important, he is better than they are. Make sure that your translation clearly indicates that Paul is responding the false teachers in these ways.\n\n### Financial support for teachers\n\nIn this chapter, Paul describes how he did not ask for or receive money and support from the Corinthians. In Paul’s culture, it was common for traveling teachers to ask for and receive money from the people they were teaching. Paul implies that his opponents, the false teachers, did ask for and receive money. He also implies that the Corinthians thought that the message of the false teachers was more valuable than Paul’s message because they charged for money. Paul argues in response that he cared more for the Corinthians than the false teachers do. In fact, he states that he can boast more than the false teachers because he did not receive money. Make sure that your translation expresses and implies these ideas. \n\n### Boasting\n\nJust as in the previous chapter, in this chapter Paul refers multiple times to “boasting.” In Paul’s culture, not all boasting was considered bad. Instead, there were good and bad kinds of boasting. In these verses, Paul boasts because his opponents, the false teachers, boast. He does not think that this boasting is necessary or good, but he does it to respond to his opponents. Continue to express the idea as you did in the previous chapter. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n## Important Figures of Speech in this Chapter\n\n### Marriage metaphor\n\nIn [11:2](../11/02.md), Paul speaks as if the Corinthians were a young woman and as if he were the young woman’s father. He intends to marry his daughter to Christ, and he wants to keep his daughter pure and perfect until then. He means that he has helped unite the Corinthians to Christ, and he wants to make sure they stay completely faithful to Christ until Christ comes back. If possible, preserve the marriage metaphor or express it as a simile. See the notes on [11:2](../11/02.md) for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Irony\n\nMultiple times in this chapter, Paul uses irony. In other words, he speaks words that he does not agree with in order to make a point. He does this in [11:5](../11/05.md), where he refers to “super-apostles”; in [11:8](../11/08.md), where he says that he “robbed other churches”; in [11:19](../11/19.md), where he says that the Corinthians “gladly bear with the foolish, being wise”; and in [11:21](../11/21.md), where he says that he speaks “according to dishonor” that he and those with him ”have been weak.” In each of these verses, he does not actually agree with these words. Rather, he speaks from the perspective of the Corinthians or his opponents. He does this to show that these perspectives are wrong. See the notes on each of these verses for translation options. (See: [[rc://*/ta/man/translate/figs-irony]])\n\n### Rhetorical questions\n\nIn [11:7](../11/07.md), [11](../11/11.md), [22–23](../11/22.md), [29](../11/29.md), Paul uses rhetorical questions. Paul asks these questions to include the Corinthians in what he is arguing, not because he is looking for information. If your language does not use questions in this way, you could include answers to the questions, or you could express them as statements or exclamations. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The long list in [11:23–28](../11/23.md)\n\nIn [11:23–28](../11/23.md), Paul gives a long list of hardships and difficulties he has experienced while he preached the good news. The ULT and UST illustrate different ways to break this list up into pieces. Consider how you might naturally express a long list in your language. +11:intro abce 0 # 2 Corinthians 11 General Notes\n\n## Structure and Formatting\n\n7. Paul defends his apostolic authority (10:1–13:10)\n * Paul defends his speech and conduct (11:1–15)\n * Paul boasts about his suffering (11:16–33)\n\n## Special Concepts in this Chapter\n\n### Fools and foolishness\n\nThroughout this chapter, Paul refers to being “foolish” or a “fool.” These words refer to a person who makes bad decisions and who cares about things that are not really valuable. It does not primarily refer to someone who does not know very much. Paul argues that the false teachers are “fools,” which means that they make bad decisions and care about things that are not important. He also describes how he is responding to the false teachers as “foolish.” He means that he speaks in ways that he considers to be “foolish,” but he speaks in these ways because he thinks the Corinthians will understand him if he speaks in these “foolish” ways. Consider how you might express the idea of “foolishness” in your language. (See: [[rc://*/tw/dict/bible/kt/foolish]])\n\n### False teachers\n\nThroughout this chapter, Paul is defending himself against false teachers who were claiming to be better than him and to preach a better gospel than his gospel. Paul never refers to these false teachers by name, but he does call them “false apostles” and “deceitful” (see [11:13](../11/13.md)). He also responds to some of their claims about themselves in [11:22–23](../11/22.md). Paul responds to the false teachers in two primary ways. First, he argues that the things that they boast about and claim for themselves are not important or valuable. Second, he argues that even in these things that are not important, he is better than they are. Make sure that your translation clearly indicates that Paul is responding the false teachers in these ways.\n\n### Financial support for teachers\n\nIn this chapter, Paul describes how he did not ask for or receive money and support from the Corinthians. In Paul’s culture, it was common for traveling teachers to ask for and receive money from the people they were teaching. Paul implies that his opponents, the false teachers, did ask for and receive money. He also implies that the Corinthians thought that the message of the false teachers was more valuable than Paul’s message because they charged for money. Paul argues in response that he cared more for the Corinthians than the false teachers do. In fact, he states that he can boast more than the false teachers because he did not receive money. Make sure that your translation expresses and implies these ideas.\n\n### Boasting\n\nJust as in the previous chapter, in this chapter Paul refers multiple times to “boasting.” In Paul’s culture, not all boasting was considered bad. Instead, there were good and bad kinds of boasting. In these verses, Paul boasts because his opponents, the false teachers, boast. He does not think that this boasting is necessary or good, but he does it to respond to his opponents. Continue to express the idea as you did in the previous chapter. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n## Important Figures of Speech in this Chapter\n\n### Marriage metaphor\n\nIn [11:2](../11/02.md), Paul speaks as if the Corinthians were a young woman and as if he were the young woman’s father. He intends to marry his daughter to Christ, and he wants to keep his daughter pure and perfect until then. He means that he has helped unite the Corinthians to Christ, and he wants to make sure they stay completely faithful to Christ until Christ comes back. If possible, preserve the marriage metaphor or express it as a simile. See the notes on [11:2](../11/02.md) for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Irony\n\nMultiple times in this chapter, Paul uses irony. In other words, he speaks words that he does not agree with in order to make a point. He does this in [11:5](../11/05.md), where he refers to “super-apostles”; in [11:8](../11/08.md), where he says that he “robbed other churches”; in [11:19](../11/19.md), where he says that the Corinthians “gladly bear with the foolish, being wise”; and in [11:21](../11/21.md), where he says that he speaks “according to dishonor” that he and those with him ”have been weak.” In each of these verses, he does not actually agree with these words. Rather, he speaks from the perspective of the Corinthians or his opponents. He does this to show that these perspectives are wrong. See the notes on each of these verses for translation options. (See: [[rc://*/ta/man/translate/figs-irony]])\n\n### Rhetorical questions\n\nIn [11:7](../11/07.md), [11](../11/11.md), [22–23](../11/22.md), [29](../11/29.md), Paul uses rhetorical questions. Paul asks these questions to include the Corinthians in what he is arguing, not because he is looking for information. If your language does not use questions in this way, you could include answers to the questions, or you could express them as statements or exclamations. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The long list in [11:23–28](../11/23.md)\n\nIn [11:23–28](../11/23.md), Paul gives a long list of hardships and difficulties he has experienced while he preached the good news. The ULT and UST illustrate different ways to break this list up into pieces. Consider how you might naturally express a long list in your language. 11:1 r4q6 rc://*/ta/man/translate/figs-abstractnouns μικρόν τι ἀφροσύνης 1 If your language does not use an abstract noun for the idea of **foolishness**, you could express the same idea in another way. Alternate translation: “as I act a little foolishly” or “as I now say what is foolish” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:1 b4dm rc://*/ta/man/translate/figs-explicit μικρόν τι ἀφροσύνης 1 Here, the **foolishness** that Paul refers to is how he is about to boast about his qualifications as an apostle. Paul considers this to be **foolishness**, but he will boast anyways to help the Corinthians realize that he and the gospel that he preaches come from God. If it would be helpful in your language, you could make what **foolishness** refers to more explicit. Alternate translation: “as I am about to be a little bit foolish” or “in a little bit of foolishness that I am about to speak” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:1 sou7 rc://*/ta/man/translate/figs-explicit ἀλλὰ καὶ ἀνέχεσθέ μου 1 Here, this clause could be: (1) a statement of what the Corinthians are already doing, either as they listen to this letter or in the past when Paul visited them. Alternate translation: “but in fact you are already bearing with me” (2) a command to act in this way. Alternate translation: “and in fact you need to bear with me” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1329,7 +1329,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 11:33 uk9m rc://*/ta/man/translate/figs-activepassive ἐχαλάσθην 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, Paul implies that friends, who were probably fellow believers, did it. Alternate translation: “friends lowered me” or “other Christians lowered me” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 11:33 uitt rc://*/ta/man/translate/grammar-connect-logic-result καὶ 2 Here, the word **and** introduces what happened as a result of him being **lowered in a basket**. If it would be helpful in your language, you could use a word or phrase that introduces a result. Alternate translation: “so” or “so that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 11:33 aw7d rc://*/ta/man/translate/figs-metonymy τὰς χεῖρας αὐτοῦ 1 Here, the phrase **his hands** represents the power or servants of the “ethnarch,” that is, the local ruler of the city. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “his power” or “the people he sent to seize me” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -12:intro abcf 0 # 2 Corinthians 12 General Notes\n\n## Structure and Formatting\n\n7. Paul defends his apostolic authority (10:1–13:10)\n * Paul’s ascent to heaven and the thorn in the flesh (12:1–10)\n * Paul concludes his boasting (12:11–13)\n * Paul defends his financial conduct (12:14–18)\n * Paul warns the Corinthians about his third visit (12:19–13:10)\n\n## Special Concepts in this Chapter\n\n### Paul’s trip to heaven\n\nIn [12:1–6](../12/01.md), Paul speaks about how he temporarily ascended to heaven 14 years before he wrote this letter. He speaks about this experience in the third person to avoid directly boasting about himself. Also, he gives very few details about his experience. He describes how he went to the third heaven and paradise, that he heard words he cannot tell to others, and that he is not sure whether he ascended in his body or without his body (which would be either spiritually or in a dream). Paul gives enough details to show that he really did ascend to heaven, but he does not want to tell the Corinthians about what he learned and saw there. In other words, he only “boasts” about this experience to show the Corinthians that he is truly an apostle even according to their standards. However, he thinks it is better to boast about how Christ works through him when he is weak, which is Christ’s standard for being an apostle. \n\n### The third heaven and Paradise\n\nIn Paul’s culture, many people believed that there were different levels or layers in heaven, but they disagreed on how many levels or layers there were. Some people thought that there was only one layer, while others thought that there were three, five, seven, or ten layers. Because of the various options, we cannot be sure whether the “third heaven” is the highest heaven or whether it is the third out of more layers of heaven. When Paul uses the word “Paradise,” he is most likely referring to the place where believers go after they die and before the resurrect. The way he refers to Paradise could imply that it is or is part of the third heaven. However, we cannot be sure about this either. Since we do not know Paul’s view about the layers of heaven or about the location of Paradise, it is best not to include any implied information on these issues in your translation. \n\n### The thorn in the flesh\n\nIn [12:7–8](../12/07.md), Paul refers to a “thorn in the flesh” that was given to him. He further names this “thorn” as a “messenger of Satan.” There are three primary possibilities for what the thorn could be. First, it could be some kind of sickness, disease, or ailment. Second, it could be opposition from other people who wish to stop Paul from preaching the gospel. Third, it could a demon who tries to keep Paul from serving Christ. However, since we do not know anything else about this “thorn,” it is impossible to identify exactly what Paul is writing about. What is clear is that the “thorn” makes Paul’s life difficult and painful. Your translation should be general enough to allow for all of these interpretations since Paul’s language is also this general.\n\n### Financial support for teachers \n\nIn this chapter, Paul continues to state that he did not and will not ask for or receive money and support from the Corinthians. In Paul’s culture, it was common for traveling teachers to ask for and receive money from the people they were teaching, and Paul’s opponents apparently did so. Paul, however, does not do so, and he explains further in this chapter why he acts in that way. Continue to express the idea as you did in the previous chapter.\n\n### Boasting\n\nJust as in the previous two chapters, in this chapter Paul refers multiple times to “boasting.” In Paul’s culture, not all boasting was considered bad. Instead, there were good and bad kinds of boasting. In these verses, Paul boasts because his opponents, the false teachers, boast. He does not think that this boasting is necessary or good, but he does it to respond to his opponents. Continue to express the idea as you did in the previous chapters. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n### Paul’s third visit\n\nIn [12:14](../12/14.md) and in [12:20–21](../12/20.md), Paul refers to visiting the Corinthians for a “third” time. He had only visited them twice by the time he wrote this letter, but he plans to visit them again. This visit would happen sometime after the Corinthians received this letter. We do know that Paul visited the Corinthians again because he wrote a later letter, Romans, from the city of Corinth.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [12:13](../12/13.md), [15](../12/15.md), [17–19](../12/17.md), Paul uses rhetorical questions. Paul asks these questions to include the Corinthians in what he is arguing, not because he is looking for information. If your language does not use questions in this way, you could include answers to the questions, or you could express them as statements or exclamations. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Irony\n\nMultiple times in this chapter, Paul uses irony. In other words, he speaks words that he does not agree with in order to make a point. In [12:11](../12/11.md), he uses irony when he refers to the false teachers as “super-apostles.” He uses irony again in [12:13](../12/13.md), where he exclaims, “Forgive me this injustice!” He uses irony again in [12:16](../12/16.md), where he says, “I myself did not burden you, but, being crafty, I caught you by deceit.” In each of these verses, he does not actually agree with these words. Rather, he speaks from the perspective of the Corinthians or his opponents. He does this to show that these perspectives are wrong. See the notes on each of these verses for translation options. (See: [[rc://*/ta/man/translate/figs-irony]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Paul uses the third person to speak about himself\n\nIn [12:2–5](../12/02.md), Paul speaks about a person whom he knows. This person ascended into heaven and heard amazing things. However, in [12:6–7](../12/06.md), Paul speaks as if these “revelations” were things he himself had experienced. Paul must have been speaking about himself when he referred to a person he knows. Most likely, he does this to avoid directly boasting about himself (see [12:5–6](../12/05.md)). He would rather boast about how Christ gives him power when he is weak. If possible, preserve how Paul speaks about himself in the third person. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-123person]]) +12:intro abcf 0 # 2 Corinthians 12 General Notes\n\n## Structure and Formatting\n\n7. Paul defends his apostolic authority (10:1–13:10)\n * Paul’s ascent to heaven and the thorn in the flesh (12:1–10)\n * Paul concludes his boasting (12:11–13)\n * Paul defends his financial conduct (12:14–18)\n * Paul warns the Corinthians about his third visit (12:19–13:10)\n\n## Special Concepts in this Chapter\n\n### Paul’s trip to heaven\n\nIn [12:1–6](../12/01.md), Paul speaks about how he temporarily ascended to heaven 14 years before he wrote this letter. He speaks about this experience in the third person to avoid directly boasting about himself. Also, he gives very few details about his experience. He describes how he went to the third heaven and paradise, that he heard words he cannot tell to others, and that he is not sure whether he ascended in his body or without his body (which would be either spiritually or in a dream). Paul gives enough details to show that he really did ascend to heaven, but he does not want to tell the Corinthians about what he learned and saw there. In other words, he only “boasts” about this experience to show the Corinthians that he is truly an apostle even according to their standards. However, he thinks it is better to boast about how Christ works through him when he is weak, which is Christ’s standard for being an apostle.\n\n### The third heaven and Paradise\n\nIn Paul’s culture, many people believed that there were different levels or layers in heaven, but they disagreed on how many levels or layers there were. Some people thought that there was only one layer, while others thought that there were three, five, seven, or ten layers. Because of the various options, we cannot be sure whether the “third heaven” is the highest heaven or whether it is the third out of more layers of heaven. When Paul uses the word “Paradise,” he is most likely referring to the place where believers go after they die and before the resurrect. The way he refers to Paradise could imply that it is or is part of the third heaven. However, we cannot be sure about this either. Since we do not know Paul’s view about the layers of heaven or about the location of Paradise, it is best not to include any implied information on these issues in your translation.\n\n### The thorn in the flesh\n\nIn [12:7–8](../12/07.md), Paul refers to a “thorn in the flesh” that was given to him. He further names this “thorn” as a “messenger of Satan.” There are three primary possibilities for what the thorn could be. First, it could be some kind of sickness, disease, or ailment. Second, it could be opposition from other people who wish to stop Paul from preaching the gospel. Third, it could a demon who tries to keep Paul from serving Christ. However, since we do not know anything else about this “thorn,” it is impossible to identify exactly what Paul is writing about. What is clear is that the “thorn” makes Paul’s life difficult and painful. Your translation should be general enough to allow for all of these interpretations since Paul’s language is also this general.\n\n### Financial support for teachers\n\nIn this chapter, Paul continues to state that he did not and will not ask for or receive money and support from the Corinthians. In Paul’s culture, it was common for traveling teachers to ask for and receive money from the people they were teaching, and Paul’s opponents apparently did so. Paul, however, does not do so, and he explains further in this chapter why he acts in that way. Continue to express the idea as you did in the previous chapter.\n\n### Boasting\n\nJust as in the previous two chapters, in this chapter Paul refers multiple times to “boasting.” In Paul’s culture, not all boasting was considered bad. Instead, there were good and bad kinds of boasting. In these verses, Paul boasts because his opponents, the false teachers, boast. He does not think that this boasting is necessary or good, but he does it to respond to his opponents. Continue to express the idea as you did in the previous chapters. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n### Paul’s third visit\n\nIn [12:14](../12/14.md) and in [12:20–21](../12/20.md), Paul refers to visiting the Corinthians for a “third” time. He had only visited them twice by the time he wrote this letter, but he plans to visit them again. This visit would happen sometime after the Corinthians received this letter. We do know that Paul visited the Corinthians again because he wrote a later letter, Romans, from the city of Corinth.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [12:13](../12/13.md), [15](../12/15.md), [17–19](../12/17.md), Paul uses rhetorical questions. Paul asks these questions to include the Corinthians in what he is arguing, not because he is looking for information. If your language does not use questions in this way, you could include answers to the questions, or you could express them as statements or exclamations. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Irony\n\nMultiple times in this chapter, Paul uses irony. In other words, he speaks words that he does not agree with in order to make a point. In [12:11](../12/11.md), he uses irony when he refers to the false teachers as “super-apostles.” He uses irony again in [12:13](../12/13.md), where he exclaims, “Forgive me this injustice!” He uses irony again in [12:16](../12/16.md), where he says, “I myself did not burden you, but, being crafty, I caught you by deceit.” In each of these verses, he does not actually agree with these words. Rather, he speaks from the perspective of the Corinthians or his opponents. He does this to show that these perspectives are wrong. See the notes on each of these verses for translation options. (See: [[rc://*/ta/man/translate/figs-irony]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Paul uses the third person to speak about himself\n\nIn [12:2–5](../12/02.md), Paul speaks about a person whom he knows. This person ascended into heaven and heard amazing things. However, in [12:6–7](../12/06.md), Paul speaks as if these “revelations” were things he himself had experienced. Paul must have been speaking about himself when he referred to a person he knows. Most likely, he does this to avoid directly boasting about himself (see [12:5–6](../12/05.md)). He would rather boast about how Christ gives him power when he is weak. If possible, preserve how Paul speaks about himself in the third person. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-123person]]) 12:1 e7q7 rc://*/ta/man/translate/figs-infostructure καυχᾶσθαι & οὐ συμφέρον μέν & δὲ 1 Here, the phrase **not profitable** could go with: (1) **I will go on to visions and revelations of the Lord**. Alternate translation: “to boast: even though it is not profitable,” (2) **It is necessary to boast**. Alternate translation: “to boast, though it is not profitable. But” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 12:1 iur3 rc://*/ta/man/translate/figs-metaphor ἐλεύσομαι & εἰς 1 Here Paul speaks of moving on to a new topic as if he were physically moving to a new location. If it would be helpful in your language, you could use a comparable figure of speech or plain language. Alternate translation: “I will now speak about” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 12:1 iwn3 rc://*/ta/man/translate/figs-doublet ὀπτασίας καὶ ἀποκαλύψεις 1 The terms **visions** and **revelations** mean similar things. It is possible that **visions** refers to experiences in which someone sees amazing things, while **revelations** refers to experiences in which someone learns amazing things in general. Paul uses both words to refer in general to all these kinds of experiences. If it would be clearer for your readers, you could express Paul’s general focus with a single phrase. Alternate translation: “revelations” or “various visions” (See: [[rc://*/ta/man/translate/figs-doublet]]) @@ -1462,7 +1462,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 12:21 knmg rc://*/ta/man/translate/figs-distinguish ὁ Θεός μου 1 When Paul speaks of **my God**, he does not mean that this is a different **God** than the one the Corinthians believe in. Rather, he simply wishes to state that this **God** is his God. If the phrase **my God** sounds like it makes a distinction between Paul’s God and the Corinthians’ God, you could express the idea in another way. Alternate translation: “the God I serve” or “our God” (See: [[rc://*/ta/man/translate/figs-distinguish]]) 12:21 hq1e rc://*/ta/man/translate/figs-doublet τῇ ἀκαθαρσίᾳ, καὶ πορνείᾳ, καὶ ἀσελγείᾳ 1 The terms **impurity**, **sexual immorality**, and **debauchery** mean similar things. Paul is using the three terms together to include all types of sexual sin. If it would be clearer for your readers, you could express the emphasis with two words or a single phrase. Alternate translation: “the debauchery and sexual immorality” or “the many kinds of sexual immorality” (See: [[rc://*/ta/man/translate/figs-doublet]]) 12:21 rh22 rc://*/ta/man/translate/figs-abstractnouns ἐπὶ τῇ ἀκαθαρσίᾳ, καὶ πορνείᾳ, καὶ ἀσελγείᾳ, ᾗ ἔπραξαν 1 If your language does not use abstract nouns for the ideas of **impurity**, **immorality**, and **debauchery**, you could express the same ideas in another way. Alternate translation: “from acting in impure ways and doing sexually immoral things and enjoying indecent actions” or “from acting in impure and sexually immoral and indecent ways” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -13:intro abcg 0 # 2 Corinthians 13 General Notes\n\n## Structure and Formatting\n\n7. Paul defends his apostolic authority (10:1–13:10)\n * Paul warns the Corinthians about his third visit (12:19–13:10)\n8. Closing (13:11–13)\n\nIn this chapter, Paul finishes defending his authority. He then concludes the letter with a final greeting and blessing.\n\n## Special Concepts in this Chapter\n\n### Preparation\n\nPaul instructs the Corinthians as he prepares to visit them. He is hoping to avoid needing to discipline anyone in the church so he can visit them joyfully. (See: [[rc://*/tw/dict/bible/kt/disciple]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Power and weakness\n\nPaul repeatedly uses the contrasting concepts “power” and “weakness” in this chapter. The translator should use words that are understood to be opposites of each other. It seems that people had been criticizing Paul for speaking powerfully in his letters, but being weak when in person (see 10:1). Paul explains that although he is weak, Christ works powerfully through him (13:3-4). God gave Paul power and authority to discipline believers who are living sinfully, but Paul prefers to use this power to encourage the believers to trust in God rather than to discipline them for not living in the right way (13:10). This is why he did not visit them again, so that he could persuade them in a letter rather than discipline them harshly in person (1:23;10:2;13:2,10). \n\n### Examine yourselves\n\nScholars are divided about the examination that Paul has in mind in verse 5. Some scholars say that believers are to test themselves to see whether their actions align with their Christian faith. The context favors this understanding. Others say that this test is to determine if the person actually belongs to God or not. Paul may have both ideas in mind. If a person examines his actions, finds them to be sinful but refuses to change them, then he has rejected God.\n\n### Approved and unapproved\n\nIn 13:5-7, Paul uses the concepts “approved” and “unapproved.” The words he uses for these are forms of the word translated "examine" in 13:5. The idea then, is that someone who is "approved" has been examined and has passed the examination. Paul begins in verse 5 by asking the Corinthian believers to examine themselves, to see if they are living as God wants them to live. Then in verse 6 he challenges them to evaluate Paul and his companions in that same way, because they are living in the right way. Finally, in verse 7 he says that he does not care about this kind of approval from them or from any humans, but he only wants the Corinthian believers to pass this test to show that God approves of them. +13:intro abcg 0 # 2 Corinthians 13 General Notes\n\n## Structure and Formatting\n\n7. Paul defends his apostolic authority (10:1–13:10)\n * Paul warns the Corinthians about his third visit (12:19–13:10)\n8. Closing (13:11–13)\n\nIn this chapter, Paul finishes defending his authority. He then concludes the letter with a final greeting and blessing.\n\n## Special Concepts in this Chapter\n\n### Preparation\n\nPaul instructs the Corinthians as he prepares to visit them. He is hoping to avoid needing to discipline anyone in the church so he can visit them joyfully. (See: [[rc://*/tw/dict/bible/kt/disciple]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Power and weakness\n\nPaul repeatedly uses the contrasting concepts “power” and “weakness” in this chapter. The translator should use words that are understood to be opposites of each other. It seems that people had been criticizing Paul for speaking powerfully in his letters, but being weak when in person (see 10:1). Paul explains that although he is weak, Christ works powerfully through him (13:3-4). God gave Paul power and authority to discipline believers who are living sinfully, but Paul prefers to use this power to encourage the believers to trust in God rather than to discipline them for not living in the right way (13:10). This is why he did not visit them again, so that he could persuade them in a letter rather than discipline them harshly in person (1:23;10:2;13:2,10).\n\n### Examine yourselves\n\nScholars are divided about the examination that Paul has in mind in verse 5. Some scholars say that believers are to test themselves to see whether their actions align with their Christian faith. The context favors this understanding. Others say that this test is to determine if the person actually belongs to God or not. Paul may have both ideas in mind. If a person examines his actions, finds them to be sinful but refuses to change them, then he has rejected God.\n\n### Approved and unapproved\n\nIn 13:5-7, Paul uses the concepts “approved” and “unapproved.” The words he uses for these are forms of the word translated "examine" in 13:5. The idea then, is that someone who is "approved" has been examined and has passed the examination. Paul begins in verse 5 by asking the Corinthian believers to examine themselves, to see if they are living as God wants them to live. Then in verse 6 he challenges them to evaluate Paul and his companions in that same way, because they are living in the right way. Finally, in verse 7 he says that he does not care about this kind of approval from them or from any humans, but he only wants the Corinthian believers to pass this test to show that God approves of them. 13:1 slj1 rc://*/ta/man/translate/figs-activepassive ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Only if two or three people have said the same thing about another person should God's people believe that it is true” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 13:1 xfhc ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα 1 Paul is quoting here from Deuteronomy 19:15. He has been accusing the Corinthian believers of doing wrong, and so he compares the number of his visits, during which he has observed and will observe this wrong behavior, with the number of witnesses that the Old Testament required for convicting someone of doing wrong. You may want to include some of this information in a footnote. 13:1 gs3j rc://*/ta/man/translate/figs-metonymy ἐπὶ στόματος 1 Paul is using the term **mouth** to mean the words that people say by using their mouths. If it would be helpful in your language, you could use a more natural expression from your language or you could state the meaning plainly. Alternate translation: “by the word” or “on the testimony” (See: [[rc://*/ta/man/translate/figs-metonymy]]) diff --git a/tn_COL.tsv b/tn_COL.tsv index 36da590e7e..aa78cb7eca 100644 --- a/tn_COL.tsv +++ b/tn_COL.tsv @@ -302,7 +302,7 @@ front:intro d9hy 0 # Introduction to Colossians\n\n## Part 1: General Introdu 2:23 blil rc://*/ta/man/translate/figs-possession πλησμονὴν τῆς σαρκός 1 Paul uses the possessive form to speak of **indulgence** one gives to the **flesh**. If your language would not use the possessive form to express this idea, you could translate **indulgence** with a verb such as “indulging.” Alternate translation: “indulging the flesh.” (See: [[rc://*/ta/man/translate/figs-possession]]) 2:23 e70e rc://*/ta/man/translate/translate-unknown πλησμονὴν τῆς σαρκός 1 If one “indulges” **the flesh**, this means that one has behaved in ways that match what one’s weak and sinful parts wish. If this phrase would be misunderstood in your language, you could express the idea by using a word for “sin.” Alternate translation: “sin” or “giving in to sin” (See: [[rc://*/ta/man/translate/translate-unknown]]) 2:23 k3x6 rc://*/ta/man/translate/figs-abstractnouns πλησμονὴν τῆς σαρκός 1 If your language does not use an abstract noun to express the idea behind **indulgence**, you can use a verb, such as “indulge.” Alternate translation: “indulging the flesh” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -3:intro qtl2 0 # Colossians 3 General Notes\n\n## Structure and Formatting\n\n[4:1](../04/01.md) belongs to the section that begins in [3:18](../03/18.md), even though it is in the next chapter.\n\n3. Exhortation Section\n * Seek the Things Above (3:1–4)\n * Take off Vices, Put on Virtues (3:5–17)\n * Commands for the Household (3:18–4:1)\n\n## Special Concepts in this Chapter\n\n### Old and new “man”\n\nPaul refers to the old and new “man” in [3:9–10](../03/09.md). These terms refer to the person before (“old”) and after (“new”) dying and rising with Christ. With these key words, Paul makes a similar claim to what he argued in [2:11–13](../02/11.md): believers are not who they used to be; rather, they have received new life in Christ and are new people. Your translation should reflect the idea that Paul tells the Colossians that they are new people in their union with Christ.\n\n### The wrath of God\n\nIn [3:6](../03/06.md), Paul speaks of the “wrath of God,” which is “coming.” God’s “wrath” is not primarily an emotion, but rather, it is his act of judgment on those who do not believe and who disobey. It is “coming” because God will act in judgment soon. In your translation, emphasize God’s act over his emotion.\n\n### No Greek and Jew … \n\nIn [3:11](../03/11.md), Paul refers to multiple different ways to categorize people in his world. See the notes on that verse for details. Paul says that none of these categories exist in the “new man.” By this, he means that these categories are not relevant for those who have died and risen with Christ. It is one’s status as a “new” person that is relevant and important.\n\n## Important Figures of Speech in this Chapter\n\n### Christ, your life\n\nIn [3:4](../03/04.md), Paul identifies Christ as the Colossians’ “life.” This metaphor comes from the previous verse, where Paul says that the Colossians’ life is “hidden with Christ.” Since their life is in Christ, Christ can be called their life. To say this a different way, the Colossians only have life in Christ, so their life and Christ’s life are bound together.\n\n### Avoiding vices, pursuing virtues\n\nIn his exhortation to the Colossians to avoid vices and pursue virtues, Paul uses a number of metaphors. For avoiding vices, he uses the language of “putting to death” ([3:5](../03/05.md)), “laying aside” ([3:8](../03/08.md)), and “taking off” ([3:9](../03/09.md)). All these metaphors require separation from vices, whether that is pictured as putting to death parts of the body that pursue vices or as taking off evil desires as if they were clothing. For pursuing virtues, he opposes “taking off” with “putting on” ([3:10](../03/10.md); [3:12](../03/12.md)). Just as the Colossians should “take off” the desire to pursue vices, they should “put on” the desire to pursue virtues. These metaphors are all intended to help the Colossians pursue virtue instead of vice.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Vice and virtue lists\n\nIn [3:5](../03/05.md) and [3:8](../03/08.md), Paul gives lists of vices. These lists are not meant to provide a complete catalog of immoral and evil behaviors. Instead, they provide some examples that are meant to show the Colossians the kinds of behaviors that Paul has in mind. In [3:12](../03/12.md), he provides a corresponding list of virtues. The same thinking applies here: this is not a complete catalog of correct or good behavior but instead gives examples of the kinds of things that Paul wants the Colossians to do. You could introduce these lists as examples if it would help your readers understand.\n\n### The “household code”\n\nIn [3:18](../03/18.md)–[4:1](../04/01.md), Paul uses a form that was well-known in his culture. It is often called a “household code,” and it consists of a list of instructions to different members of the household, including parents, children, slaves, and others. Paul uses this form and gives his own specific instructions to members of the household. Of course, he is not addressing a household but a church. He gives his instructions to whomever in the audience was a parent or a child or a slave. +3:intro qtl2 0 # Colossians 3 General Notes\n\n## Structure and Formatting\n\n[4:1](../04/01.md) belongs to the section that begins in [3:18](../03/18.md), even though it is in the next chapter.\n\n3. Exhortation Section\n * Seek the Things Above (3:1–4)\n * Take off Vices, Put on Virtues (3:5–17)\n * Commands for the Household (3:18–4:1)\n\n## Special Concepts in this Chapter\n\n### Old and new “man”\n\nPaul refers to the old and new “man” in [3:9–10](../03/09.md). These terms refer to the person before (“old”) and after (“new”) dying and rising with Christ. With these key words, Paul makes a similar claim to what he argued in [2:11–13](../02/11.md): believers are not who they used to be; rather, they have received new life in Christ and are new people. Your translation should reflect the idea that Paul tells the Colossians that they are new people in their union with Christ.\n\n### The wrath of God\n\nIn [3:6](../03/06.md), Paul speaks of the “wrath of God,” which is “coming.” God’s “wrath” is not primarily an emotion, but rather, it is his act of judgment on those who do not believe and who disobey. It is “coming” because God will act in judgment soon. In your translation, emphasize God’s act over his emotion.\n\n### No Greek and Jew …\n\nIn [3:11](../03/11.md), Paul refers to multiple different ways to categorize people in his world. See the notes on that verse for details. Paul says that none of these categories exist in the “new man.” By this, he means that these categories are not relevant for those who have died and risen with Christ. It is one’s status as a “new” person that is relevant and important.\n\n## Important Figures of Speech in this Chapter\n\n### Christ, your life\n\nIn [3:4](../03/04.md), Paul identifies Christ as the Colossians’ “life.” This metaphor comes from the previous verse, where Paul says that the Colossians’ life is “hidden with Christ.” Since their life is in Christ, Christ can be called their life. To say this a different way, the Colossians only have life in Christ, so their life and Christ’s life are bound together.\n\n### Avoiding vices, pursuing virtues\n\nIn his exhortation to the Colossians to avoid vices and pursue virtues, Paul uses a number of metaphors. For avoiding vices, he uses the language of “putting to death” ([3:5](../03/05.md)), “laying aside” ([3:8](../03/08.md)), and “taking off” ([3:9](../03/09.md)). All these metaphors require separation from vices, whether that is pictured as putting to death parts of the body that pursue vices or as taking off evil desires as if they were clothing. For pursuing virtues, he opposes “taking off” with “putting on” ([3:10](../03/10.md); [3:12](../03/12.md)). Just as the Colossians should “take off” the desire to pursue vices, they should “put on” the desire to pursue virtues. These metaphors are all intended to help the Colossians pursue virtue instead of vice.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Vice and virtue lists\n\nIn [3:5](../03/05.md) and [3:8](../03/08.md), Paul gives lists of vices. These lists are not meant to provide a complete catalog of immoral and evil behaviors. Instead, they provide some examples that are meant to show the Colossians the kinds of behaviors that Paul has in mind. In [3:12](../03/12.md), he provides a corresponding list of virtues. The same thinking applies here: this is not a complete catalog of correct or good behavior but instead gives examples of the kinds of things that Paul wants the Colossians to do. You could introduce these lists as examples if it would help your readers understand.\n\n### The “household code”\n\nIn [3:18](../03/18.md)–[4:1](../04/01.md), Paul uses a form that was well-known in his culture. It is often called a “household code,” and it consists of a list of instructions to different members of the household, including parents, children, slaves, and others. Paul uses this form and gives his own specific instructions to members of the household. Of course, he is not addressing a household but a church. He gives his instructions to whomever in the audience was a parent or a child or a slave. 3:1 r5yh rc://*/ta/man/translate/grammar-connect-words-phrases οὖν 1 The word **therefore** introduces an exhortation based on what Paul has already said about being “raised with Christ” in [2:12](../02/12.md). Use a word or phrase that introduces an inference or concluding command based on what has already been said. Alternate translation: “then” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 3:1 oav8 rc://*/ta/man/translate/grammar-connect-condition-fact εἰ & συνηγέρθητε τῷ Χριστῷ 1 Paul is speaking as if this were 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, then you can translate his words as an affirmative statement. Alternate translation: “Since … you were raised with Christ” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) 3:1 t1jv rc://*/ta/man/translate/figs-metaphor συνηγέρθητε τῷ Χριστῷ 1 Paul again states that believers have been raised from the dead with Christ. By this, he means that believers are united to Christ in his resurrection and thus receive new life. If this figure of speech would be misunderstood in your language, you could translate this idea plainly. Alternate translation: “in union with the Messiah in his resurrection you received new life” (See: [[rc://*/ta/man/translate/figs-metaphor]]) diff --git a/tn_EXO.tsv b/tn_EXO.tsv index 8fb32fcdac..2c94c80f0e 100644 --- a/tn_EXO.tsv +++ b/tn_EXO.tsv @@ -992,7 +992,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 12:48 f9ti rc://*/ta/man/translate/figs-doublenegatives וְ⁠כָל־עָרֵ֖ל לֹֽא־יֹ֥אכַל בּֽ⁠וֹ 1 If this double negative would be misunderstood in your language, you could translate it as a positive statement. Alternate translation: “And only a circumcised person may eat it” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) 12:51 e3z3 וַ⁠יְהִ֕י בְּ⁠עֶ֖צֶם הַ⁠יּ֣וֹם הַ⁠זֶּ֑ה 1 This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here. 12:51 tyj3 rc://*/ta/man/translate/translate-unknown צִבְאֹתָֽ⁠ם 1 The term **hosts** refers to a large group of people often organized into groups for war. See how you translated this in [Exodus 6:26](../06/26.md). Alternate translation: “your groups” or “your divisions” (See: [[rc://*/ta/man/translate/translate-unknown]]) -13:intro g9qi 0 # Exodus 13 General Notes\n\n## Structure and formatting\n\n1. Instruction\n - v. 1–2: First mention of setting apart the firstborn \n - v. 3–10: Reiteration of the Passover instructions from [12:14–20](../12/14.md) and [24–27](../12/24.md), with a focus on telling to Yahweh’s deeds to the future generations of Israelites \n - v. 11–13: More details on setting apart the firstborn \n - v. 14–16: Reiteration of purpose: telling to future generations\n2. Narrative \n - v. 17–22: Some details of the exodus\n\n## Special concepts in this chapter\n\n* There are several concepts that will be important to understand and translate with care (some have already been encountered in Exodus). They are: set apart, sign, symbol, redemption, and sacrifice.\n\n## Other possible translation difficulties in this chapter\n\n* There are a number of names of people groups and places in this chapter. However, many have been translated in earlier passages.\n* Transporting the bones of Joseph may be an unknown concept in some places.\n* It may take some time to decide on a good translation for the pillars of fire and cloud that lead the Israelites. +13:intro g9qi 0 # Exodus 13 General Notes\n\n## Structure and formatting\n\n1. Instruction\n - v. 1–2: First mention of setting apart the firstborn\n - v. 3–10: Reiteration of the Passover instructions from [12:14–20](../12/14.md) and [24–27](../12/24.md), with a focus on telling to Yahweh’s deeds to the future generations of Israelites\n - v. 11–13: More details on setting apart the firstborn\n - v. 14–16: Reiteration of purpose: telling to future generations\n2. Narrative\n - v. 17–22: Some details of the exodus\n\n## Special concepts in this chapter\n\n* There are several concepts that will be important to understand and translate with care (some have already been encountered in Exodus). They are: set apart, sign, symbol, redemption, and sacrifice.\n\n## Other possible translation difficulties in this chapter\n\n* There are a number of names of people groups and places in this chapter. However, many have been translated in earlier passages.\n* Transporting the bones of Joseph may be an unknown concept in some places.\n* It may take some time to decide on a good translation for the pillars of fire and cloud that lead the Israelites. 13:2 de3u rc://*/ta/man/translate/figs-quotemarks קַדֶּשׁ־לִ֨⁠י כָל־בְּכ֜וֹר פֶּ֤טֶר כָּל־רֶ֨חֶם֙ בִּ⁠בְנֵ֣י יִשְׂרָאֵ֔ל בָּ⁠אָדָ֖ם וּ⁠בַ⁠בְּהֵמָ֑ה לִ֖⁠י הֽוּא 1 This entire verse is a direct quotation. It may be helpful to your readers to indicate this by marking it with first-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 13:3 en1s rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֣ית עֲבָדִ֔ים 1 Moses speaks of Egypt as if it were a house where people keep slaves. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “the place where you were slaves” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 13:3 yjy5 rc://*/ta/man/translate/figs-metonymy בְּ⁠חֹ֣זֶק יָ֔ד 1 Here, **hand** refers to power. See how you translated “strong hand” in [Exodus 6:1](../06/01.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) diff --git a/tn_GAL.tsv b/tn_GAL.tsv index f42a87398b..648a497bdf 100644 --- a/tn_GAL.tsv +++ b/tn_GAL.tsv @@ -113,7 +113,7 @@ front:intro i6u9 0 # Introduction to Galatians\n\n## Part 1: General Introduc 1:23 lo0r rc://*/ta/man/translate/figs-metonymy τὴν πίστιν 1 Here, **the faith** refers to the good news about Jesus, which includes the need to have faith in Jesus to be saved. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the good news about Jesus” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 1:23 y5ud rc://*/ta/man/translate/figs-explicit ἐπόρθει 1 Here, the word **destroying** refers to trying to stop the spread of the Christian message. If it would help your readers, you could express that explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:24 qp4t rc://*/ta/man/translate/grammar-connect-logic-result ἐν ἐμοὶ 1 Here, the phrase **in me** means “because of me” and is giving the reason why the Judean believers were praising God, namely because of Paul’s conversion and work of proclaiming the gospel. If it would help your readers, you could express that explicitly. Alternate translation: “because of me” or "because of what God was doing with me" (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -2:intro xe28 0 # Galatians 2 General Notes\n\n## Structure and Formatting\n\nPaul continues to defend the true gospel. This defense began in [Galatians 1:11](../../gal/01/11.md).\n\n## Special Concepts in this Chapter\n\n### Freedom and slavery\n\nThroughout this letter, Paul contrasts freedom and slavery. Paul describes trying to follow the law of Moses as a type of slavery. The Christian is free in Christ from being under the authority of the law of Moses and from the condemnation that the law of Moses brings. The Christian, through union with Christ in his death and resurrection, had by believing in Christ, is set free from the penalty and power of sin. The Christian is empowered by the Spirit to live a life of spiritual freedom and obedience to God. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “I do not negate the grace of God”\n\nPaul teaches that if a Christian attempts to follow the law of Moses to obtain righteousness, that person does not understand the grace which God has shown to them through the work of Christ. This is a fundamental error. Paul uses the words “I do not negate the grace of God” as a type of hypothetical situation. The purpose of this statement could be seen as, “If you could be saved by following the law, then it would negate the grace of God.” (See: [[rc://*/tw/dict/bible/kt/grace]] and [[rc://*/ta/man/translate/figs-hypo]])\n\n\n### “the law” \n\nThe phrase “the law” contains a singular noun that refers to a group of laws that God gave Israel by dictating them to Moses. This phrase occurs in chapters 2-5, and quite frequently in chapters 2 and 3. Every time this phrase occurs in Galatians, it refers to the group of laws that God dictated to Moses at Mount Sinai. You should translate this phrase the same way each time it occurs. (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) +2:intro xe28 0 # Galatians 2 General Notes\n\n## Structure and Formatting\n\nPaul continues to defend the true gospel. This defense began in [Galatians 1:11](../../gal/01/11.md).\n\n## Special Concepts in this Chapter\n\n### Freedom and slavery\n\nThroughout this letter, Paul contrasts freedom and slavery. Paul describes trying to follow the law of Moses as a type of slavery. The Christian is free in Christ from being under the authority of the law of Moses and from the condemnation that the law of Moses brings. The Christian, through union with Christ in his death and resurrection, had by believing in Christ, is set free from the penalty and power of sin. The Christian is empowered by the Spirit to live a life of spiritual freedom and obedience to God. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “I do not negate the grace of God”\n\nPaul teaches that if a Christian attempts to follow the law of Moses to obtain righteousness, that person does not understand the grace which God has shown to them through the work of Christ. This is a fundamental error. Paul uses the words “I do not negate the grace of God” as a type of hypothetical situation. The purpose of this statement could be seen as, “If you could be saved by following the law, then it would negate the grace of God.” (See: [[rc://*/tw/dict/bible/kt/grace]] and [[rc://*/ta/man/translate/figs-hypo]])\n\n\n### “the law”\n\nThe phrase “the law” contains a singular noun that refers to a group of laws that God gave Israel by dictating them to Moses. This phrase occurs in chapters 2-5, and quite frequently in chapters 2 and 3. Every time this phrase occurs in Galatians, it refers to the group of laws that God dictated to Moses at Mount Sinai. You should translate this phrase the same way each time it occurs. (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) 2:1 mtgj rc://*/ta/man/translate/grammar-connect-time-sequential ἔπειτα 1 The word **Then** indicates that the events Paul will now relate came after the events just described. See how you translated the word **Then** in [1:18](../01/18.md) where it is used with the same meaning. (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) 2:1 zt61 rc://*/ta/man/translate/figs-go ἀνέβην εἰς Ἱεροσόλυμα 1 See how you translated the similar phrase “I went up to Jerusalem” in [1:18](../01/18.md). (See: [[rc://*/ta/man/translate/figs-go]]) 2:1 zth5 rc://*/ta/man/translate/figs-go ἀνέβην 1 Your language may say “came” rather than **went** in contexts such as this. Use whichever is more natural. Alternate translation: “I came up” (See: [[rc://*/ta/man/translate/figs-go]]) @@ -257,7 +257,7 @@ front:intro i6u9 0 # Introduction to Galatians\n\n## Part 1: General Introduc 2:21 dv5f rc://*/ta/man/translate/grammar-collectivenouns διὰ νόμου 1 The phrase **through the law** is equivalent in meaning to the phrase "by works of the law" in [2:16](../02/16.md). See how you translated the phrase “by works of the law” in [2:16](../02/16.md) where it occurs twice. (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) 2:21 dfx0 rc://*/ta/man/translate/grammar-collectivenouns νόμου 1 See how you translated the phrase **the law** in [2:16](../02/016.md). (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) 2:21 rku5 ἄρα Χριστὸς δωρεὰν ἀπέθανεν 1 Alternate translation: “then Christ would have accomplished nothing by dying” or “then it was pointless for Christ to die” -3:intro xd92 0 # Galatians 3 General Notes\n\n## Special Concepts in this Chapter\n\n### Equality in Christ\n\nAll Christians are equally united to Christ. Ancestry, gender, and status do not matter. All are equal with each other. All are equal in the eyes of God.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nPaul uses many different rhetorical questions in this chapter. He uses them to convince the Galatians of their wrong thinking. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Those of faith are children of Abraham”\nBible scholars are divided on what this means. Some believe Christians inherit the promises that God gave to Abraham, so Christians replace the physical descendants of Israel. Others believe Christians spiritually follow Abraham, but they do not inherit all of the promises that God gave to Abraham. In light of Paul’s other teachings and the context here, Paul is probably writing about the Jewish and Gentile Christians sharing the same faith as Abraham did. (See: [[rc://*/tw/dict/bible/kt/spirit]] and [[rc://*/ta/man/translate/figs-metaphor]])\n\n\n### “the law” \n\nThe phrase “the law” is a singular noun that refers to a group of laws that God gave Israel by dictating them to Moses. This phrase occurs in chapters 2-5, and quite frequently in chapters two and three. Every time this phrase occurs in Galatians it refers to the group of laws that God dictated to Moses at Mount Sinai. You should translate this phrase the same way each time it occurs. (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) +3:intro xd92 0 # Galatians 3 General Notes\n\n## Special Concepts in this Chapter\n\n### Equality in Christ\n\nAll Christians are equally united to Christ. Ancestry, gender, and status do not matter. All are equal with each other. All are equal in the eyes of God.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nPaul uses many different rhetorical questions in this chapter. He uses them to convince the Galatians of their wrong thinking. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Those of faith are children of Abraham”\nBible scholars are divided on what this means. Some believe Christians inherit the promises that God gave to Abraham, so Christians replace the physical descendants of Israel. Others believe Christians spiritually follow Abraham, but they do not inherit all of the promises that God gave to Abraham. In light of Paul’s other teachings and the context here, Paul is probably writing about the Jewish and Gentile Christians sharing the same faith as Abraham did. (See: [[rc://*/tw/dict/bible/kt/spirit]] and [[rc://*/ta/man/translate/figs-metaphor]])\n\n\n### “the law”\n\nThe phrase “the law” is a singular noun that refers to a group of laws that God gave Israel by dictating them to Moses. This phrase occurs in chapters 2-5, and quite frequently in chapters two and three. Every time this phrase occurs in Galatians it refers to the group of laws that God dictated to Moses at Mount Sinai. You should translate this phrase the same way each time it occurs. (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) 3:1 u6lo rc://*/ta/man/translate/figs-exclamations ὦ 1 **O** is an exclamation word. Use an exclamation that would be natural to use in this context. Alternate translation: “Oh” (See: [[rc://*/ta/man/translate/figs-exclamations]]) 3:1 xvji ἀνόητοι Γαλάται 1 Alternate translation: “you Galatians are without understanding” or “you Galatians who are without understanding” 3:1 p7uw rc://*/ta/man/translate/figs-rquestion τίς ὑμᾶς ἐβάσκανεν 1 Paul is not asking for information, but is using the question form to rebuke the Galatian believers. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. (See: [[rc://*/ta/man/translate/figs-rquestion]]) @@ -467,7 +467,7 @@ front:intro i6u9 0 # Introduction to Galatians\n\n## Part 1: General Introduc 3:29 qp4z rc://*/ta/man/translate/figs-metaphor κληρονόμοι 1 Paul speaks of believers, who are the spiritual descendants **of Abraham**, as if they were **heirs** who were to inherit property and wealth from a family member. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:29 au7a rc://*/ta/man/translate/figs-explicit κατ’ ἐπαγγελίαν κληρονόμοι 1 If it would be helpful to your readers, you could indicate explicitly what the **heirs** will inherit. Alternate translation: “heirs of what God promised to Abraham and his descendants” (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:29 zxr0 κατ’ 1 Alternate translation: “by way of” -4:intro h6gw 0 # Galatians 4 General Notes\n\n## Structure and Formatting\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 verse 27, which is quoted from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Sonship\n\nSonship is a complex issue. Scholars have many views on Israel’s sonship. Paul uses sonship to teach how being under the law differs from being free in Christ. Not all of Abraham’s physical descendants inherited God’s promises to him. Only his descendants through Isaac and Jacob inherited the promises. And God only adopts into his family those who follow Abraham spiritually through faith. They are children of God with an inheritance. Paul calls them children of promise. (See: [[rc://*/tw/dict/bible/kt/inherit]], [[rc://*/tw/dict/bible/kt/promise]], [[rc://*/tw/dict/bible/kt/spirit]] and [[rc://*/tw/dict/bible/kt/faith]] and [[rc://*/tw/dict/bible/kt/adoption]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Abba, Father\n\n“Abba” is an Aramaic word. In ancient Israel, people used it to informally refer to their fathers. Paul transliterates its sounds by writing them with Greek letters. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n\n### the law \n\nThe phrase “the law” is a singular noun that refers to a group of laws that God gave Israel by dictating them to Moses. This phrase occurs in chapters 2-5. Every time this phrase occurs in Galatians, it refers to the group of laws that God dictated to Moses at Mount Sinai. You should translate this phrase the same way each time it occurs. (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) +4:intro h6gw 0 # Galatians 4 General Notes\n\n## Structure and Formatting\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 verse 27, which is quoted from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Sonship\n\nSonship is a complex issue. Scholars have many views on Israel’s sonship. Paul uses sonship to teach how being under the law differs from being free in Christ. Not all of Abraham’s physical descendants inherited God’s promises to him. Only his descendants through Isaac and Jacob inherited the promises. And God only adopts into his family those who follow Abraham spiritually through faith. They are children of God with an inheritance. Paul calls them children of promise. (See: [[rc://*/tw/dict/bible/kt/inherit]], [[rc://*/tw/dict/bible/kt/promise]], [[rc://*/tw/dict/bible/kt/spirit]] and [[rc://*/tw/dict/bible/kt/faith]] and [[rc://*/tw/dict/bible/kt/adoption]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Abba, Father\n\n“Abba” is an Aramaic word. In ancient Israel, people used it to informally refer to their fathers. Paul transliterates its sounds by writing them with Greek letters. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n\n### the law\n\nThe phrase “the law” is a singular noun that refers to a group of laws that God gave Israel by dictating them to Moses. This phrase occurs in chapters 2-5. Every time this phrase occurs in Galatians, it refers to the group of laws that God dictated to Moses at Mount Sinai. You should translate this phrase the same way each time it occurs. (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) 4:1 vlu6 κύριος πάντων ὤν 1 Alternate translation: “though being master of all things” or “even though he is master of all things” 4:2 eyfx rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλὰ 1 Here, the word **But** is introducing a contrast and indicating that what follows is in contrast to what came before it. Use a natural way in your language for introducing a contrast. Alternate translation: “Rather,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 4:2 jtpo rc://*/ta/man/translate/figs-explicit ἐστὶ 1 Here, the word **he** refers to the heir mentioned in the previous verse. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “the heir is” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -644,7 +644,7 @@ front:intro i6u9 0 # Introduction to Galatians\n\n## Part 1: General Introduc 4:31 iz3b rc://*/ta/man/translate/figs-metaphor τέκνα 1 Paul speaks of spiritual descendants as if they were **children**. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. See how you translated the word **children** in [4:28](../04/28.md) where it is also used to mean “spiritual descendants.” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 4:31 al42 rc://*/ta/man/translate/figs-metaphor παιδίσκης & ἀλλὰ τῆς ἐλευθέρας 1 Paul is using the phrase **slave girl** to refer to Hagar, who symbolizes the law of Moses (which brings spiritual bondage), and he is using Sarah, **the free woman**, to symbolize God’s promise that he made to Abraham. If your readers would not understand this you could express the meaning in a non-figurative way. Alternate translation: “of the law of Moses, but of the promises that God made to Abraham” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 4:31 ily3 rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλὰ 1 Here, the word **but** is introducing a contrast. Use a natural form in your language for introducing a contrast. Alternate translation (as a new sentence): "Instead, we are children" (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) -5:intro bcg3 0 # Galatians 5 General Notes\n\n## Structure and formatting\n\nPaul continues writing about the law of Moses as something that traps or enslaves a person. In this chapter Paul declares repeatedly that Christ has freed believers from being obligated to obey the law of Moses. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Special Concepts in this Chapter\n\n### Fruit of the Spirit\n\nThe phrase “the fruit of the Spirit” is not plural, even though it begins a list of several things. The word “fruit” is singular and refers to the nine qualities listed in [5:22–23](../05/22.md) to show that they are a united cluster of qualities that are manifested in each believer. Translators should keep the singular form for “fruit” if possible. (See: [[rc://*/tw/dict/bible/other/fruit]])\n\n\n### the law \n\nThe phrase “the law” is a singular noun that refers to a group of laws that God gave Israel by dictating them to Moses. This phrase occurs in chapters 2-5. Every time this phrase occurs in Galatians it refers to the group of laws that God dictated to Moses at Mount Sinai. You should translate this phrase the same way each time it occurs. (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) +5:intro bcg3 0 # Galatians 5 General Notes\n\n## Structure and formatting\n\nPaul continues writing about the law of Moses as something that traps or enslaves a person. In this chapter Paul declares repeatedly that Christ has freed believers from being obligated to obey the law of Moses. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Special Concepts in this Chapter\n\n### Fruit of the Spirit\n\nThe phrase “the fruit of the Spirit” is not plural, even though it begins a list of several things. The word “fruit” is singular and refers to the nine qualities listed in [5:22–23](../05/22.md) to show that they are a united cluster of qualities that are manifested in each believer. Translators should keep the singular form for “fruit” if possible. (See: [[rc://*/tw/dict/bible/other/fruit]])\n\n\n### the law\n\nThe phrase “the law” is a singular noun that refers to a group of laws that God gave Israel by dictating them to Moses. This phrase occurs in chapters 2-5. Every time this phrase occurs in Galatians it refers to the group of laws that God dictated to Moses at Mount Sinai. You should translate this phrase the same way each time it occurs. (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) 5:1 kuu9 rc://*/ta/man/translate/figs-explicit τῇ ἐλευθερίᾳ, ἡμᾶς Χριστὸς ἠλευθέρωσεν 1 **For freedom Christ set us free** implies that Christ **set** believers **free** from being required to obey the laws God gave the Jews. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Christ has set us free from the law” (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:1 dt67 rc://*/ta/man/translate/grammar-connect-logic-goal τῇ ἐλευθερίᾳ 1 **For** here indicates that what follows is the purpose for which Christ freed believers. Use a natural way in your language for introducing a purpose. Alternate translation: “For the purpose of freedom” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) 5:1 hh1k rc://*/ta/man/translate/figs-abstractnouns τῇ ἐλευθερίᾳ & δουλείας 1 See how you translated **freedom** in [2:4](../02/04.md) and **slavery** in [4:24](../04/24.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) diff --git a/tn_PSA.tsv b/tn_PSA.tsv index 7339f39ed4..fbf9c53a84 100644 --- a/tn_PSA.tsv +++ b/tn_PSA.tsv @@ -39,7 +39,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 2:2 ag3k rc://*/ta/man/translate/figs-parallelism יִ֥תְיַצְּב֨וּ ׀ מַלְכֵי־אֶ֗רֶץ וְ⁠רוֹזְנִ֥ים נֽוֹסְדוּ־יָ֑חַד 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “The kings of the earth take their stand, indeed, the rulers conspire together” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 2:3 bvs1 rc://*/ta/man/translate/figs-parallelism נְֽ֭נַתְּקָה אֶת־מֽוֹסְרוֹתֵ֑י⁠מוֹ וְ⁠נַשְׁלִ֖יכָה מִמֶּ֣⁠נּוּ עֲבֹתֵֽי⁠מוֹ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Let us tear apart their bonds, truly, let us cast their cords away from us.” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 2:3 xw9h rc://*/ta/man/translate/figs-metaphor נְֽ֭נַתְּקָה אֶת־מֽוֹסְרוֹתֵ֑י⁠מוֹ וְ⁠נַשְׁלִ֖יכָה מִמֶּ֣⁠נּוּ עֲבֹתֵֽי⁠מוֹ 1 The people of other nations speak of Yahweh and his anointed's rule over them as if it were **bonds**and **cords**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “We should free ourselves from their control; we should not let them rule over us any longer” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -2:4 vz39 rc://*/ta/man/translate/figs-parallelism יוֹשֵׁ֣ב בַּ⁠שָּׁמַ֣יִם יִשְׂחָ֑ק אֲ֝דֹנָ֗⁠י יִלְעַג־לָֽ⁠מוֹ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “He who sits in the heavens sneers; indeed, \nthe Lord mocks them.” (See: [[rc://*/ta/man/translate/figs-parallelism]]) +2:4 vz39 rc://*/ta/man/translate/figs-parallelism יוֹשֵׁ֣ב בַּ⁠שָּׁמַ֣יִם יִשְׂחָ֑ק אֲ֝דֹנָ֗⁠י יִלְעַג־לָֽ⁠מוֹ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “He who sits in the heavens sneers; indeed,\nthe Lord mocks them.” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 2:4 t9zx rc://*/ta/man/translate/figs-explicit יוֹשֵׁ֣ב 1 Here, **sitting** represents ruling. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “He who rules” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 2:5 z631 rc://*/ta/man/translate/figs-abstractnouns בְ⁠אַפּ֑⁠וֹ וּֽ⁠בַ⁠חֲרוֹנ֥⁠וֹ 1 If your language does not use abstract nouns for the ideas of **anger** and **fury**, you could express the same ideas in another way. See the UST. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:6 ygss rc://*/ta/man/translate/writing-quotations 0 This verse is a quotation of Yahweh (who is mentioned before this verse as the Lord who is sitting in the heavens). If the speaker would be unclear, you may want to introduce him as the UST does. (See: [[rc://*/ta/man/translate/writing-quotations]])